Christ's death The death of Christ being applied unto the soul by faith there issueth a vertue from him a mortifying vertue causing such a death unto sin in the believer Thus are they ingrafted in the likenesse of his death Q. but how then is this work attributed unto them How believers are said themselves to mortifie sin If it be wrought in them by a forreign power by a vertue flowing from Christ's death how then are they said to mortifie and crucifie sin Mortifie yee your members which are on the earth Col. 3.5 If ye mortifie the deeds of the flesh ye shall live Rom. 8.13 They which are Christ's have crucified the flesh Gal. 5.24 So that it seemeth there is some power in a man's self to effect this work Answ For answer hereunto They co-operate with grace received the Solution will be easie if we do but take notice who and what manner of persons they are of whom and to whom the Apostle there speaketh They were not meer carnall men men dead in sins but they were Christians such as he presumed to be already dead to sin as he saith of his Colossians Col. 3 3. such as were already made partakers of the grace and spirit of God now being such he speaketh of them and to them as men who through the assistance and inablement of the Spirit that grace received were inabled to do what he there speaketh of But so are not others Meer carnall men being destitute of the Spirit of Christ however they may out of morall Principles do somwhat to the restraining of sin yet to the mortifying of it they can do nothing No this is the work of that Spirit which worketh all the works of regenerate persons in them and for them Not that we are sufficient of our selves saith the Apostle to think any thing as of our selves but our sufficiency is of God 2 Cor. 3.5 Without mee or severed from mee yee can do nothing saith our Saviour to his Apostles John 15.5 nothing which belongeth to true Piety It is God that worketh in us both to will and to do of his good pleasure Phil. 2.13 Mortification is a supernaturall work the work of an almighty Power wherein men are but Instruments the Spirit of Christ the principall Agent If ye through the Spirit do mortifie the deeds of the flesh ye shall live Rom. 8.13 A twofold Mortification 1 Habitual 2 Actuall For further Resolution I might yet minde you of an usefull Distinction There is a two-fold Mortification the one Habituall the other Practical The former habituall and inward consisting in a change of the heart turning the bent and inclination of it from and against all sin Now this is the immediate and onely work of the Spirit of grace breathing and working where it will The later is practicall or outward or rather actual mortification viz. the exercise or putting forth of that inward grace the acting of that principle in resisting of Temptations in suppressing and subduing bringing under and keeping under inordinate lusts watching against sinfull and inordinate acts Now this is the work of a regenerate person himself co-operating working together with the Spirit of God as a Rational Instrument with the principal Agent acting out of that supernaturall principle of grace which he hath received so shewing forth the vertue of Christ even that vertue which is derived from the death of Christ So as still this Truth remaineth unshaken that Mortificatoin or this death unto sin is wrought in the Beleever by a vertue flowing from Christ and his Death as from the stock to the graft implanted in it And thus have I with as much brevity as might be passed thorow the Doctrinall part of these two Propositions That which remains is the Application wherein I will not be long Examine whether we be dead unto sin Applic. In the first place Every of us bring it home to our selves enquiring concerning this Conformity whether we be thus planted together with Christ in his death made thus conformable to him in his death or no Are we thus dead to sin or no It is a Question of high concernment Great are the things which depend upon this Qualification no less then life it self If we be dead with Christ wee shall also live with him so you have it in the 8th verse of this Chapt. This our dying to sin insures our resurrection to life eternall life For if we have been planted together in the likeness of his death we shal be also in the likness of his resurrection Every of us then enquire as concerning this Death whether we be made partakers of it whether we be thus dead unto sin or no Qu. But how shall we know it Answ Evidence of it A freedome from the service of it Here I shall not trouble you with many Evidences In the verse next but one after the Text ver 7. you shall meet with one which may serve in stead of many He that is dead saith the Apostle is freed from sin Rom. 6.7 Mark it He that is dead to sin is freed from sin How freed from it Why not onely in respect of guilt justified from it as the Margin in our Translation readeth it according to the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also in respect of service This it is which the Apostle there principally aims at as appeareth from the words foregoing where he tels us that our old man is crucified with Christ that the body of sin might be destroyed Ver. 6. that henceforth we should not serve sin For he that is dead is freed from sin viz. from the service of it He ceaseth from sin so S. Peter hath it 1 Pet. 4.1 He that hath suffered in the flesh hath ceased from sin that is he which is crucified with Christ dead with him for that is there meant by suffering in the flesh he hath ceased from sin How ceased from it What wholly from the committing of it Not so through infirmitie he falls into sin now and then aye but he doth not make a practice of it he doth not live in it as the verse following explains it He that is dead is freed from sin that he no longer should live the rest of his time in the flesh in this mortal life to the lusts of men Thus the mortified person ceaseth from sin though through the infirmity of the flesh he may fall into it yet he doth not live in it make a practice of it devote himself to the service of it so as to make it his businesse Now do we find such a cessation from sin in our selves Q. But may there not be a Cessation where there is no Mortification True cessation from sin is may there not be a cessation from sin where there is no mortification of sin A. Yes there may Let me therfore in a few words shew you what kind of cessation that must be which giveth evidence to the
to be beutifull Rom. 10.15 Loe here then glad tidings of good things as it there followeth So is it to a convicted a condemned Rebell to hear of some speciall favorite who hath undertaken to mediate for him with his Prince to make his peace much more that he hath done it Such are the tidings which the Gospel brings to all selfe-convicted selfe-condemned sinners who being convinced of Enmity desire Reconciliation with God Loe here a Mediatour the great favorite of heaven the onely begotten Sonne of God he hath undertaken to make their peace nay hee hath done it So as there wants no more to the compleating of this Reconciliation but onely that they should come unto him and unto God by him of which I shall speak more anon And therefore let not any in the sense of this Enmity runne away from God as Adam did in the garden If they be but willing to be Reconciled lo here a way a certaine way made for it For this very end is Jesus Christ appointed a Mediatour betwixt God and men This for those who are yet in a state of Enmity 2 To such as are Reconciled 2. For those who are Reconciled unto God all true Beleevers who being by faith made one with Christ have received the Attonement are at one with God by and through him let them with comfort look up to this their Mediatour drawing and drinking water from this well of Consolation Which they may do divers wayes 1. Here is comfort to them against their daily sins their daily infirmities 2. Comfort against daily infirmities which deserve to separate and threaten a breach betwixt their God and them to disolve that agreement which is betwixt them and to make God an Enemy to them again True this they deserve to do and in their own nature they tend to it Never a sin but being a breach of Gods Law tends to a breach betwixt God and the sinner But here is the comfort There is one that interposeth betwixt God and them even this our blessed Mediator the Lord Jesus If any man sin saith Saint John We have an Advocate with the Father Jesus Christ the righteous 1 Joh. 2.1 If any man sin viz. of Infirmity being overcome by some temptation not purposing not intending so to do but doth the Evill which he would not as the Apostle saith of himself Rom. 7.19 let such a one know and know it to his comfort He hath an Advocate with the Father a Mediator an Intercessour who is at hand to plead his cause to answer what can be laid to his charge A strong consolation So is it to a pretended delinquent to know that he hath a good Advocate who knoweth how to answer the Law Such an Advocate have all penitent beleeving sinners an incomparable Advocate Jesus Christ the righteous one who by his own perfect obedience hath satisfied the Law already which being by him pleaded stops all further proceedings in way of Justice Such an Advocate have we One who is the Propitiation for all our sins as it there followeth verse 21. One who by that Propitiatory sacrifice offered up upon the altar of the Crosse expiated satisfied for the sinnes of his people And having made that satisfaction upon earth now he pleadeth it in heaven Otherwise he should lose the fruit of his death Having shed his blood upon earth now he presents it in heaven This did the High-Priest under the Law as I have shewen you Heb. 9.7 Having first slain and immloated offered up the sacrifice in the first Tabernacle the outward part of it then he presented the Blood of it in the second Tabernacle the holy place there offering it up for the Errours of the people You know the mystery The former of these was a Type of Christ's Oblation upon the Crosse the other of his Intercession in heaven where he continually presents unto God his Father the merit of that blood which was shed upon the Crosse offering it up for the sins of his people their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Errours their sins of Infirmity which they are continually subject to And by this means doth he maintain that peace which before he had made by the blood of his Cross viz. by Appearing in heaven as a Mediator an Advocate on the behalf of his people A just ground not only of Consolation but of Triumph unto all beleevers so the Apostle maketh it in that place fore-cited Rom. 8.33 34. where he closeth up that his excellent Treatise of Justification with this triumphant Challenge Who shall lay any thing to the charge of Gods chosen c. Who is he that condemneth It is Christ that dyed Yea rather that is risen again who is even at the right hand of God who also maketh Intercession for us So long as we have such a Mediator in heaven we shall not need to fear that our sins of infirmity shall ever make a breach betwixt our God and us 2ly Upon this ground let beleevers strengthen their hearts against the inordinate feare of totall and finall Apostacie 2. Comfort against feare of falling away of falling away from the grace of God True this of themselves they are subject to but this they shall be preserved from by the power and care of this their blessed Mediatour to whose custody they are committed This is a benefit which as I have shown you the Elect Angels are conceived to reap from Jesus Christ the benefit of Confirmation so as they shall never fall from God as the other did And this benefit shall all true beleevers have by this their Mediator Being once given to him and once reconciled unto God by and through him they shall never more fall from his grace and favour againe but they shall now be kept by his power through faith unto salvation So much we may learn from the Apostle Rom. 5. 10. If when we were enemies we were reconciled unto God by the death of his Son much more being reconciled we shall be saved by his life Of the two Reconciliation is a greater work then Confirmation To be brought into grace and favour with God then to be kept in it Now Christ having effected the former hee will not faile in the later they who have received the fruit and benefit of his death let them bee assured of the benefit of his Intercession Being Reconciled by the one they shall be saved by the other Upon this condition it was that God the Father gave his Elect people unto Christ that hee should redeem them and save them This is the Fathers will which hath sent me saith our Saviour that of all which he hath given mee I should lose nothing but should raise it up again at the last day John 6.39 O Christians Can you but evidence this to your own soules that you are given to Christ given to him to believe on him as the verse following explains it ver 40. now doubt not your standing in the grace of
far from mortifying of them When men shall leave sin being enforced so to do through the sense of some present inconvenience or through the clamorousnesse of an accusing conscience or meerly through fear of punishment temporall or eternall this is but a counterfeit Mortification True Mortification must be a voluntary action not Involuntary nor yet Mixt. I call that a mixt action which is partly voluntary and partly involuntary As in that fore-named instance of the Seaman casting his goods over-board Mortification altogether voluntary which he doth partly with his will and partly against it This must be altogether voluntary Not but that there may be some reluctancy betwixt the flesh and spirit about this work Such a reluctancy we find in the humane nature of Christ about his naturall death When he saw that bitter cup coming towards him he passionately deprecates it in that thrice repeated Petition Father if it be possible let this cup passe from me Mat. 26.39 yet was his death a true voluntary death So in the Christian's death unto sin there may be a reluctancy betwixt the flesh and the spirit Notwithstanding some reluctancy in the flesh and yet the action a voluntary action An action is said to be voluntary or involuntary according to the superiour faculties of the soul not the inferiour If the reasonable part be consenting the action may be called voluntary though there be some reluctancy in the sensitive appetite Thus in the Christian in whom there is nature and grace flesh and spirit an unregenerate and a regenerate part if the superiour and better part be willing and that will not a velleitas but a volitio not a wishing but a willing an advised deliberate will with full consent of the inward man now though there be some reluctancy in the flesh in the unregenerate part yet may this be said a true voluntary act And is our Mortification such Can we say with the blessed Apostle Rom. 7. ult that However with our flesh we serve the law of sin yet with our mind we serve the Law of God Delighting in it after the inward man ver 22. So that we are dead to sin according to the inward man the regenerate part If so now though we find a Law in our members rebelling against the Law of our minds yet be not discouraged this in God's acceptation shall go for true Mortification a true death unto sin In as much as it carrieth with it this resemblance of the death of Christ which was a voluntary death Thirdly 3. Resemb A violent Death The Death of Christ was a violent death though voluntary yet violent Violent because not naturall He did not die alone but was put to death So saith Saint Peter 1 Pet. 3.18 He was put to death in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In course of nature Christ might have lived many a year upon the earth when he was crucified being then but about the three and thirtieth year of his age His death was a violent death He was brought as a lamb to the slaughter Isai 53.7 The materiall Temple did not fall down alone it was pulled down And so was the mysticall Temple of Christ's Body Destroy this Body John 2.19 And herein again was his death a true pattern of the Christian's Mortification his dying unto sin which is both voluntary and violent Voluntary in respect of the Person but violent in respect of the Sin Not when sin dieth alone but when it is put to death and that whilest it might yet live longer It is nothing to die to sin when sin dieth to us in us Herein lieth as I may say the life of this death herein is the truth of Mortification when a man as it were layeth violent hands upon his sins cutteth them off being yet in their flower strength vigour not when they die for age When he pulleth up these weeds not when they wither of themselves So much is insinuated in these fore-named expressions of mortifying of crucifying the flesh the body of sin c each importing a violent death Such is the death of sin in the Christian a violent death Another touchstone for Mortification Applic. And is it so Here then we have another touch-stone whereby we may discover a great deal of false and counterfeit mortification in the world Many have left their sins who have not mortified them No if their sins be dead they died a naturall death they died alone As for them they were so far from offering violence to their lusts from putting them to death that they would willingly have saved their lives if it had lyen in their power And being dead they follow them to their graves as they do their dear friends mourning and lamenting over them that they must part Thus doth the aged Adulterer part with his inordinate lust Rom. 4.19 being now gray-headed and his body dead as it is said of Abraham's he leaveth the tricks of his youth as he counts and calls them But no thanks to him they have left him His sin dieth according to the course of nature dieth for age And thus a man that was intemperate in his youth which yet is not ordinary sometimes he becometh sober and abstemious in his age But what is the cause of it why the reason inducing him to it is no other then that which old Barzillai gave unto David why he was not willing to follow the Court 2 Sam. 19.34 He was now grown old so as he could not discern betwixt good and evill he had no taste in that he eat or in that he drunk Upon the like ground the aged sinner leaveth his intemperance Time having snowed upon his head and plowed upon his forehead he cannot now find that sweetnesse that delight in his sin which formerly he did And upon this account they two part Sin dying to him not he to his sin Now here give me leave Applied to aged sinners I beseech you to make bold with every hoary head every wrinckled face that heareth me that looketh upon me this day and put you upon the triall a little whether you be truely dead to sin or no. It may be your sins the sins of your youth and you are parted but let me ask you the question Vpon what terms did ye part Whether did you forsake them or they you Which is it that standeth chargeable with this desertion Which was it that gave the bill of divorce to the other you to your lusts or your lusts to you Your sins are dead but what death died they A naturall or a violent death If the former that is no true Mortification For all this you may yet be alive to your sins though they be dead to you Hence is it that late repentance in an aged sinner is alwayes looked upon as suspicious and seldome found to be true because that sins then die alone without any violence offered to them Enquire how our sins died whether a
naturall or violent death Christians you cannot be too jealous too suspicious of your selves in a matter of so great consequence as this Too credulous you may easily be too cautelous ye cannot And therefore if some sins be dead within you impannell a Jury call a Coroners enquest upon them in your own souls and make enquiry how they came by their death Whether they died a violent or a naturall death Search what wounds they have received and whether they were deadly wounds or no. Enquire what weapon it was that slew them whether the Sword of the Spirit that two edged Sword the Word of God What purposes what resolutions have been taken up and levelled against them What prayers and tears have been spent upon them If you find not these signes you may give in your verdict that they died a natural death which is no true Mortification in as much as it doth not carry the similitude of the death of Christ in this particular which was a violent death What to be done when some sins are dead alone Quest But here happily some may say In this case what shall wee do finding our sins to be dead alone in what way shall we now attain unto true Mortification Ans 1. To this I shall answer in a word 1. Bury them out of sight 1. If they be dead then bury them Bury them out of the sight of God and out of the sight of your consciences and that by suing forth the pardon of them in the Name of Christ never resting untill God hath been pleased to cast in a Quietus est into your bosomes assuring you that as they are dead to you so they are dead to him and shall never rise up in judgement against you If they be dead bestow your prayers upon them for the covering of them So doth David upon the sins of his youth which he desireth God not to remember Remember not the sins of my youth Psal 25.7 Bury them 2 2. Cast stones upon their graves And bury them as the use is to bury those whom we call Felones de se those who are their own executioners make away themselves Drive a stake through them and cast stones upon their graves Shew your detestation of them after they are dead If your sins be dead already so as you cannot take vengeance on them as you desire yet deal with them as the souldiers dealt with our Saviour John 19.32 33 34. who when they came and found that he was already dead and so had prevented their intentions in breaking of his legs according as the custome was they pierced his side and let out his heart blood to make him sure for reviving again Or as those enraged persecuters in the Marian dayes dealt with that man of God that renowned Confessour Martin Bucer who being long before dead and buried and so out of the reach of their malice they took up his bones and burnt them taking vengeance as they thought upon his Relicks After the like manner let aged sinners deal with their sins Are they dead by the course of nature and so have prevented your mortifying of them your breaking of their bones yet pierce the pericardium of your own souls pierce your own hearts by true and unfeigned repentance for them letting out the life blood of them working your hearts to an utter abhorrence and detestation of them making them sure for ever reviving again And take vengeance upon the relicks the remainders of them You are dead to such or such a sin as touching the outward act never rest till you be dead to it also as touching the inward affection till you have brought your hearts to this frame and temper that you cannot think of the sins of your youth without abhorrence and loathing of them and your selves for them Thus deal with those sins that are dead already 3. Fall upon those which are alive 3. As for those which are yet alive fall upon them speedily bringing them forth to execution There is no naturall man but hath some sin or other still ruling and reigning in him As in an aged sinner in whom many other sins are dead yet it may be covetousnesse liveth for that sin many times begins to live when many other sins begin to die or malice liveth and reigneth in him c. Now if you would be avenged of your sins execute the Survivour As in a treasonable conspiracy which is not detected till long after the plotting and acting of it the surviving traitour suffereth for all the rest So let it be here Your sins have conspired against you sought your ruine and destruction all your dayes This it may be hath been hid from you you have not been aware of it and so have walked upon the pits brink the brink of hell not fearing any thing and so let your sins alone But now arise for the Philistins are upon you Behold the traitours your lusts they are in your bosome Thereof happily some are dead but bring forth the Survivours let them suffer for the rest let not them also go in peace to their graves If covetousnesse or malice or any other sin be yet alive make sure it die a violent death This will onely minister comfort unto you that you are truely mortified persons truely dead unto sin when you are in this particular made conformable to Christ in his death when your sins die a voluntary but withall a violent death And what I say unto you The same counsell given to all let me speak it unto all All that hear me this day be they old or young let me speak unto you concerning your sins as Gideon once said to his son Jether concerning the two captivated Princes of Midian Zeba and Zalmunnah Judg. 8.20 Vp and slay them Or as Elijah to the men of Israel concerning the Idolatrous Priests and Prophets of Baal 1 King 18.40 Take them and let not one of them escape You can never have any true comfort or safety untill your sins have received their death's wound And therfore fall upon them and let them not die alone I remember what a true Christian Virago Acts and Monuments a good woman once wrote to that bloody Bonner Bishop of London concerning the Martyrs which he starved in prison that it would be more for his honour to bring them to the stake when they were fat and well liking then to starve them and let them die alone in the prison Let me apply this counsell of hers to my present purpose and tell every one that heareth me this day that it will be more for your honour and comfort to bring forth these true traitours your sins your lusts I mean to bring them to the stake to execution and put them to death then to let them pine and languish and be starved in the prisons of your bodies and so to die alone Herein is the honour and glory of a young man when he can subdue and mortifie
They that are Christs have crucified the flesh Now crucifying as I shewed you is a painfull death Elsewhere we finde it compared to a Plucking out the right eye a Cutting off the right hand Matth. 29.30 Such is the mortifying of the members of the Body of sin inordinate lusts some of which may be as near and dear to a man as his right eye or hand A painfull work Thus doth this death unto sin carry with it a likenesse to the death of Christ Attended with Agonies it is attended with agonies and soul-conflicts Agonies before conversion and after Before it Before Conversion Ordinarily this work is not wrought without some compunction of spirit some pricking of the heart so were the Jews affected at the hearing of Peter's Sermon Acts 2.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were pricked at their hearts They were inwardly touched and deeply affected with the apprehension of the hainousnesse of that sin of theirs in crucifying the Lord of life and of the wrath of God hanging over their heads for it In like manner the Jaylor in that known place Acts 16.30 What an agonie do we there find him in when he came trembling and fell down at the Apostles feet crying out Sirs what shall I do to be saved Such agonies the beginning of Conversion is ordinarily attended with True indeed it must be acknowledged Which are not alike in all that these Agonies are not alike in all whether for degree and measure or continuance of them yet in an ordinary way true and sound conversion is not without some of them As in the naturall birth so in this new birth all have not the like pains and throws yet none but are in some degree sensible of some of them some soul-conflicts some remorse of conscience for sin whereby the heart is pricked nay rent and broken So it is in true Repentance Rent your hearts and not your garments Joel 2.13 A broken and a contrite heart O God thou wilt not despise Psal 51.17 viz. a heart broken and rent with a kindly apprehension of sin and of Gods just displeasure against it such agonies is the soul subject to in the beginning of Conversion And the like afterwards As in the naturall Agonies after Conversion so in this new birth there are after-pains after-throws The Christian though the main work be done though he be delivered of sin in respect of the guilt and reigning power of it yet he hath still some remainders of sinfull corruption left in him which draw many a groane many a sigh from his heart Wee also which have the first fruits of the Spirit saith the Apostle Rom. 8.23 even wee our selves groan within our selves waiting for the adoption c. We we beleevers which have the first fruits of the Spirit the first degree of Regeneration conferred upon us here as a pledg and assurance of the full crop of perfect Glorification hereafter even wee our selves groane within our selves That which the frame of heaven and earth do by a kind of secret sympathy and instinct we do out of a certain knowledge and well grounded judgement sighing and groaning under the burden of sin which lieth upon us earnestly desiring a full and finall deliverance with a fruition of that glorious inheritance which is entailed upon us in and by our Adoption Such are the groans of mortified Saints Saints dying unto sin like the groans of dying men whose souls being weary of their bodies earnestly desire a dissolution Thus do God's Saints groan within themselves or rather his Spirit within them earnestly desiring to be freed from the body of sin O wretched man that I am saith the Apostle who shall deliver me from the body of this death Rom. 7.24 Thus doth he crie out being wearied by continuall conflicts with the remainders of sinfull corruption that body of sin Rom. 6.6 as he calleth it ver 6. of the Chapter foregoing This he there calleth the body of death Corpus mortis i.e. Corpus mortiferum because it was as a death to him to be so infested with it like a living man tied to a dead threatning him with spirituall and eternall death And therefore he earnestly desireth to be freed from it accounting himselfe a wretched and unhappy man so long as he was in any degree so molested by it Thus doth this death unto sin carry with it a conformity to the death of Jesus Christ being as his was a dolorous and painfull death Applic. Which may serve us yet as another touch-stone to discover a great deal of counterfeit Mortification by Counterfeit Mortification discovered Many think they are dead unto sin who are in truth nothinglesse It may be sin is asleep in them It may be it is dead to them but they are not dead to it So much appeareth in that there were no pangs in this death It is a difference betwixt death and sleep There are pangs in the one not so in the other And the like difference there is betwixt a naturall and a violent death In the former when a man dieth according to the course of nature the light of life going out like a lamp when the oile is spent there is no great pain As David speaking of wicked men who sometimes live in pleasure and die with ease he saith they have no bands in their death Psal 73.4 But violent Deaths they have their bands and their pangs And so hath this spirituall death this death unto sin being as I showed you in the last resemblance a violent death it will not be without some pangs or other Sin hath a strong heart and so there will be pangs in this death Examine what Agonies we have felt for or about sin I beseech you bring it home to your selves you that suppose your selves to be thus dead unto sin Examine your own hearts what pangs were there in this death what agonies what soul-conflicts have you at any time felt what compunction of heart what affliction of spirit have you suffered for sin And that not only for the guilt of it That may and often is to be found in a Reprobate we see it in Judas When he had betrayed his Lord and Master what a compunction of spirit did the apprehension of the guilt of that sin work in him But for the power of it This it was that troubled Paul to find the body of sin so vigorous and active in him to find such a law in his members rebelling against the law of his mind and bringing him into captivity to the law of sin Rom. 7 23. And this it is that troubles the Christian Though the guilt of sin be taken away yet is he not wholly freed from the power of it Though it do not rule in him as a Prince yet it tyrannizeth over him oft-times carrying him contrary to the bent of his regenerate mind to the omitting of what he would do the committing of what he would not And this to him is
How he being the Eternal Son of God drank the Cup of his Father's wrath and that for the sins of the World to the end that he might free and deliver sinners from sin not onely from the guilt but also from the power of it He died unto sin once as the Apostle speaketh in ver 10. of this Chapt for the expiating for the abolishing of sin And shall we live in that for which he died What were this but in as much as in us lyeth to make the death of Christ of none effect This Meditation being seriously wrought upon the heart wil be of speciall force to cause it to rise against sin What did sin cost the Lord of life so deer Was the nature of sin so heinous that nothing but the blood of the Son of God could expiate it Did sin cast him into such a bloody agony such a hell of sorrowes What was he made a curse for sin and shall we yet live in it Did he die for sin and shall not we die to it Suffer we this Mediation to sit upon our hearts untill it hath made an impression upon them 2. By way of Application 2. To Meditation joyn Application Generalities do not affect And therefore bring we this generall truth home to our selves by a particular Application Thus Christ died for the sins of the world and for my sins Who gave himselfe for our sins Gal. 1.4 that he might deliver us from this present evill world Who loved me and gave himselfe for me Gal. 2.20 Thus bring we home the death of Jesus Christ by faith Applying first the merit of it unto our selves By the eye of faith behold we all our sins fastned to the Crosse of Jesus Christ and our selves discharged from the guilt of them by that plenary satisfaction imputed unto us through faith Then hang upon the Crosse of Christ by faith sucking vertue from it as the Graft sucketh juice from the Stock wherein it is engrafted so suck we vertue from Christ and his death for the mortifying of sin by faith depending upon him for a continued influence of his grace and Spirit that so he may work that in us which he hath merited from us freeing us from the power as well as for the guilt of sin 3. By way of Imitation 3. To Application in the third place now add Imitation which now cometh in the right place We have seen how Christ died what kind of death his was His death was a true death a voluntary death a violent death a painfull death a lingring death Propound we this as a pattern for our Imitation writing after this Copie indeavouring to find the like death in our selves in respect of sin A true death a true separation of our souls from the body of sin A voluntary death that we may willingly die unto sin in obedience to the Will and Command of our heavenly Father A violent death that we mortifie sin whilest it might yet live A painfull death that we affect and afflict our own hearts with godly sorrow for those sins whereby we have offended so gracious a God A lingring death that we die daily every day indeavouring to weaken the body of sin more and more So dying we shall live live the life of Grace here and Glory hereafter So much the later part of the Text assures us to which I now come If we have been planted together in the likenesse of his death We shall be also in the likenesse of his Resurrection The second Part of the Text. Here have we the second Part of the Text and therein the Apostles Position or Inference deduced from and built upon his former Supposition If we have been c we shall be also c. The words explained Vide Bezam Gr. Annot. We shall be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall which the Vulgar Latine by a small mistake as may be supposed reading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renders Simul etiam Together also but more properly Erasmus and after him Beza Nimirùm etiam Even so so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall be in the likenesse of his Resurrection In the Originall the sentence is Elleipticall and imperfect the words running thus We shall be of his Resurrection Now what word or words shall be called in for the making up this defect and completing of the sense is a question Erasmus supplies it by Participes erimus Even so we shall be partakers of his Resurrection that is we shall be in the number of those to whom the Resurrection of Christ the benefit thereof doth appertain But as Beza notes upon it the Phrase in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of his Resurrection will hardly admit that sense Others more fitly make up the defect by calling in those words in the former part of the verse the Antecedent part of the Proposition which are to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in common viz. We shall be planted together in the likenesse If we be planted together in the likenesse of his death we shall be also planted together in the likenesse of his resurrection The like defective expression as Beza parallels it we meet with John 5.36 I have a Testimony saith our Saviour greater then of John So the Originall hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majus Johannis greater then of John viz. then that Testimony of John So here If we have been planted together in the likenesse of his death even so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall be also planted together in the likenesse of his Resurrection The words being thus rendred and opened they hold forth unto us two main Doctrinall Propositions answerable to those in the former part 1. Two Doctrinall Propositions That all true believers being made conformable to Christ in his death they shall be also in his Resurrection 2. This their conformity with Christ in his Resurrection is wrought in them by a vertue flowing from Christ and his Resurrection Thus is it betwixt the Graft and the Stock The Graft being dead with the Stock seeming so to be in the winter it reviveth with it in the Spring After the Winters death it partakes of the Springs Resurrection And this it obtains by a vertue issuing from the Stock transfusing sap and juice into it Even thus is it betwixt Christ and the believer The beleiever being dead with Christ here dead to sin as he died for sin he shall be raised with him Being conformed to him in his death he shall be also in his Resurrection And that by a vertue flowing from him and his Resurrection Both comprehended under this phrase of being engrafted in the likenesse of his Resurrection I shall insist upon them severally Begin with the former Believers being made conformable to Christ in his death Proposit 1. Believers conformable to Christ in his Resurrection they shall be also in his Resurrection Being engrafted in
him to all his Elect quickning whom he pleaseth As the Father raiseth up the dead and quickneth them even so the Son quickneth whom hee will so you have it ver 21. of that 5th chap. And hence is it that he is called a quickning spirit 1 Cor. 15.45 The first man Adam was made a living soul the last Adam was made a quickning spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ being the Head and Stock of all his Elect is appointed by God to be the author and procurer and conveyer of spirituall and eternall life to all his off-spring by the communication of his spirit to them which both restoreth life unto the dead and preserveth it in them perpetually Neither of which the first Adam could do He indeed lived a naturall life himself and did in a naturall way by way of propagation convey a naturall life to his Posterity but he could not preserve that life much lesse restore it to himself or them He was onely a living soul But Christ is a quickning spirit quickning dead souls and quickning dead bodies the Author both of the first and second resurrection Christ the author of the first Resurrection 1. Of the first resurrection the resurrection of the Soul This beleevers obtain from by and through Jesus Christ So much our Apostle willeth them to take notice of and acknowledg ver 11 of this Rom. 6. Likewise reckon ye your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. That beleevers are alive unto God that they live a spirituall life this they owe unto Jesus Christ and are to attribute to him as being the root of their life So much the phrase in the Originall there imports which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Jesus Christ Even as the Graft liveth in the Stock so is the beleever alive unto God in Jesus Christ receiving from him that vertue whereby this life is begun maintained perfected in him This it is to be quickned with Christ Col. 2.13 and to be risen with Christ Col. 3.1 viz. not onely to be quickned and raised as Christ was but to be quickned and raised by a power and vertue flowing from him and his resurrection This is that vertue which Paul so earnestly desired to be made partaker of Phil. 3.10 That I may know him and the vertue of his resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that power and vertue whereby Christ himself was raised from the dead or a power and vertue flowing from his resurrection working the like effect in himself in raising him to the life of grace here and glory hereafter This spiritual life is the fruit of Christs resurrection so may we understand that place of the Apostle Saint Peter 1 Pet. 1.4 where he saith of beleevers that They are begotten again to a lively hope by the resurrection of Jesus Christ So they are not onely in respect of assurance of their Resurrection unto eternal life whereof the Resurrection of Christ is the pledge but also in regard of their New-birth it self which is a fruit of Christ's Resurrection wrought in them by a vertue flowing from Christ being risen from the dead Of the second Resurrection 2. And as their first so their second Resurrection Hereof the Resurrection of Christ is not only the Pattern and Pledge but also the Cause So the Apostle sets it forth 1 Cor. 15.21 Since by man came death by man also came the Resurrection of the dead Adam being the Head and Root of all mankind he transmitted his sin and death unto all his Off-spring all that were in him when he so sinned and died Even so Christ the Head and Root of all his Elect he communicates his righteousnesse and life to all that are in him This he merited for them by his death and this he applieth and conveyeth to them through his Resurrection As in Adam all die so in Christ shall all be made alive so the Apostle goeth on ver 22. All viz. that are in Christ As for others it is true they shall be raised again and that by Christ viz. by the power of Christ as a Judge The hour is coming in which all that are in the graves shal hear his voice and shal come forth John 5.28 29. But those which are Christs shall all be raised up in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being in him they shall be raised up in him by a vertue flowing from him as from the Head to the members as from the root to the branches Hereby shall their dead bodies be quickned raised changed He shal change our vile body saith the Apostle Phil. 3. last This is the work of Jesus Christ which he shall effect According to the working whereby he is able to subdue all things to himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that efficacious working of a mighty power A power not unlike that which the story tells us went forth from him upon the womans touching his garment Mark 5.30 Jesus knowing that vertue had gone out of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an Adventitious vertue such as God was pleased to put forth at the request of his Prophets but it was a power residing in Christ and so issuing from him in an efficacious way for the healing of her infirmity Even such a power such a vertue shall go forth from Jesus Christ at the last day for the quickning and raising up all those who have here touched him by a true and lively faith Such as are buried with him shall be raised up by him Even as the story tels us of that dead man who was cast into the Prophet Elisha's Sepulchre 2 King 13.21 upon the touch of his bones he revived and stood upon his feet Even so shall all those who are here buried with Christ by mortification they shall be raised up unto a spiritual life here and to an eternal life hereafter and all this by a vertue flowing from him Being engrafted in the likenesse of his death they shal be also in the likenesse of his resurrection And thus I passed through the Doctrinal Part of these two Propositions or Conclusions The Practical Part is yet behind wherein I shall desire you to go along with me with your best attentions lending me not onely your ears but your hearts Applic. Enquire whether we be made partakers of this Resurrection Vse 1. What hath been spoken in the first place I shall bring it home by way of Enquiry We have heard what ones all true believers all that have union with Jesus Christ all that are truely engrafted into him are How they are made conformable to him as in his death so in his resurrection As in the one by mortification dying unto sin so in the other by vivification rising to newnesse of life Now every of us put the question to our selves Numnam ego talis Am I such a one Am I thus engrafted with Christ in the
Two TREATISES The One Handling the DOCTRINE Of CHRIST's MEDIATORSHIP Wherein The great Gospel-Mystery of Reconciliation betwixt God and Man is opened vindicated and Applyed The Other Of MYSTICAL IMPLANTATION Wherein The Christian's Union and Communion with and Conformity to Jesus Christ both in his Death and Resurrection is Opened and Applyed As they were lately delivered to the Church of God at Great Yarmouth By JOHN BRINSLEY Minister of the Gospel and Preacher to that Incorporation London Printed by T. Maxey for Ralph Smith at the signe of the Bible in Cornhill near the Royall Exchange 1651. To the Christian READER EVery naturall man wil readily assent to this Assertion of Solomon Eccl. 11.7 viz. Truly the light is sweet and a pleasant thing it is for the eyes to he hold the Sun And every considerate experienced Christian valuing Gospel Sun-shine at a far higher rate doth with the blessed Apostle Phil. 3.8 account all things but loss for the excellency of the knowledg of Jesus Christ his Lord neither designing nor desiring to know any thing in comparison of him crucified 1 Cor. 2.2 Mal. 4.2 Pro. 2.10 Although every beam from this Sun of Righteousness is pleasant to the sanctified soul yet nothing in the mystery of Christ is more affectionately taking upon the heart which loves and improves him then the discoveries of his taanscendent transactions as Mediator betwixt his Father and the Elect in reference unto all soul concernments from their first Conversion to their full Glorification This Fundamentall truth of the Gospel viz. the happy execution of Christs Mediatorship in purchasing by his passion Heb. 7.25 and applying by his intercession whatsoever may conduce to the complete bliss of his people is very wel cleered and strongly defended from pregnant Scripture in this ensuing Treatise The reverend and laborious Author my ancient and worthy friend hath also added therunto another profitable Piece viz. A Discourse concerning the Beleevers Conjunction Communion with Christ Both which will I hope be found very usefull both for information and comfort unto them who shall seriously peruse them In them the understanding Reader shall taste the savouriness of the Authors spirit and see Scripture Authority backing all the particulars which he holds forth unto publick consideration England of late years hath been unhappily pestered with frothy and pernicious Pamphlets which have tended only to feed mens lusts and to satisfie the itching humours of vain hearts Oh that the Almighty would give us again to prize and rellish such wholsome Treatises whereby our souls may be edified in the knowledg and practical improvement of Jesus Christ In him I am Thy Friend and servant SIMEON ASHE Sept. 22. 1651. ΜΕΣΙΤΗΣ OR The One and Onely MEDIATOUR Betwixt GOD and MEN The MAN CHRIST JESUS Wherein The Doctrin of Christs Mediatorship is largely handled And the great Gospel-Mystery of Reconciliation betwixt GOD and MAN is Opened Vindicated and Applyed As it was lately presented to the Church of God at Great Yarmouth BY JOHN BRINSLEY Minister of the Gospel and Preacher to that Incorporation 2 COR. 5.18 God hath given to us the Ministry of Reconciliation PSAL. 11.3 If the foundations be destroyed what can the Righteous do London Printed by Tho. Maxey for Ralph Smith at the sign of the Bible in Cornhill neer the Royall Exchange 1651. Memoriae SACRVM To the Eternal Honour OF THE One and Onely Mediatour betwixt God and Men The MAN CHRIST JESUS His blessed SAVIOUR and REDEEMER J. B. The unworthiest of his Redeemed Ones in Testimony of his unfained Gratitude for so unestimable a Favour Humbly Dedicateth these His WEAK so far as they are his WORTHLESSE MEDITATIONS To the Pious and Judicious Reader Reader DOest thou expect an Account of the Preaching and Publishing of this Treatise take what the Frontispiece holdeth forth The Word of Reconciliation is that sacred Depositum which God hath committed to his Ministers not that it should be smothered in their private bosomes but that by them it might be transmitted and published to the world And such is the main Subject of this Discourse which is here Doctrinally opened and Practically applied As for the Polemicall and Controversall Part of it I wish it were not too justly occasioned through those pernicious errours of Socianisme which now among the croud of many other begin to walk abroad striking at the very Root or Foundation of that Religion which hath hitherto been called Christian And If the Foundation be destroyed what shall the Righteous do This it is which hath stirred my spirit to appear in this cause thus to †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude v. 3. contend which I am required to do and that earnestly for that faith which was once delivered unto the Saints Wherein my designe is not so much to recover those who are already taken in this snare who are by others how justly let themselves see to it looked upon for the most part as men so wedded to their own carnall Reason as that they disdain to submit themselves to God's Reason not regarding the Authority of Scripture further then as it complieth with the genius of their naturall Principles So much their Master and Leader sticketh not to professe who hath in down-right terms published it to the world that as for * Nec si ubique clarissimis verbis testatum reperiremus sic tamen rem se habere nobis compertum esset Socin de Jesu Christo Servatore part 3. cap. 2. God's punishing our fin in and upon his Son Christ though he should find it every where attested in most expresse words in Scripture yet would he not take it for granted that so it is And again speaking of Christ's Satisfaction †Ego quidem etiamsi non semèl sed saepè id in sacris monimentis scriptum extaret non idcircò tamen itaà rem prorsùs se babere crederem ut vos opinamini Socin ibid. cap 6. Acts 8. 22. For my part saith he though I should not once but often meet with textant in sacred Records yet would I not for all that believe that it was so indeed Now if his followers be of the sane mind I shall leave them as I find them onely praying for them what Simon Peter willeth Simon Magus to do for himselfe that upon their Repentance this thought of their heart may be forgiven them It is for the sake of others that I have spent this little strength such whose veins are not as yet infected with this poison For them have I prepared this Antidote that their spirits being confirmed in the ancient and received Truths of God they may not by whatever devices of Satan or his Instruments be removed to another Gospell In the managing of this Controversie I must acknowledge what my Margin confesseth my selfe to owe not a little to the learned Grotius But whether to Grotius Orthodox or Grotius Heterodox more I must say I cannot readily tell I have made use of both
might have been crucified and in this sense crucified for them viz. for their good their benefit Libenter tolero in id ut vos alii eo magis in fide confirmemini Grot. ad loc In this sense he tels his Colossians that he suffered for them Col. 1.24 Who now rejoyce in my sufferings for you viz. for your good for the confirmation of your faith and the furtherance of your salvation So himselfe expounds his own meaning 2 Tim. 2.10 Therefore I endure all things for the Elects sake that they may also obtaine the salvation which is in Christ Jesus And in this sense he afterwards suffered death for them sealing the Doctrine which he had preached with his blood which was of great use and benefit unto the Church Sanguis Martyrum The Blood of the Martyrs is the Seed of the Church But neither Paul nor any other ever were or could be crucified could suffer and die for the Church as Christ did His suffering and dying for the Church imports somewhat peculiar unto him which could not be communicated to Paul or any other of the Apostles And what should that be but that he dyed in our room in our stead as our Surety to free and deliver us from death by laying down his life In this sense Paul saith that hee could wish himselfe to be Anathema accursed or separated from Christ for his Brethren his kinsmen according to the flesh Romans 9.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his countrymen the Jews viz. in their stead that so by the perishing of one a whole nation might be saved which he apprehended would tend more to the glory of God And in this sense Caiaphas the High Priest speaking by a Propheticall spirit Joh. 11.50 tells the Jewes that it was expedient that one man should dy for the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of the people that so the whole nation might not perish as himselfe there expounds it Ego pro te molam Terent. Vnum pro multis dabitur caput Virgil. Vide Grotium de satisfac c. 9. Thus the phrase is commonly and properly used in all languages For a man to do or suffer ought for another is as much as to do it in his stead And in this sense Christ is said to have suffered and dyed for us Not only nostro bono for our benefit So Martyrs and Confessours dye but nostrâ vice in our room our stead as our Surety Grotius ibid. The phrase of Christs giving himself for us vindicated That it must be so understood there is one place which speaks more fully to it then the rest viz. Matthew 20.28 repeated again by Saint Marke Marke 10.45 where our Saviour sets forth this to be the end of his coming The Son of man came to give his life a ransome for many As for the word Ransome I shall touch upon that anon For the present I only take notice of the particle For which in the Originall is not as in the places forenamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multorum vice Beza Gr. An. Grotius ubi supra which properly signifieth in stead So it is still to be taken saith Grotius where ever it is thus applyed to persons or things It imports a Subrogation or Commutation a substituting of one in the room of another or exchanging one for another Thus we read of Archilaus Matthew 2.22 that he reigned in the room of his Father Herod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus runs that Ancient law of Retaliation Matthew 5.38 An eye for an eye a tooth for a tooth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And thus most fitly may we understand that place Matthew 17. ver 27. where our Saviour orders Peter to take the piece of mony which he should find in the fishes mouth and to give it in way of Tribute for him and himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Graec. Annot. ad Mar. 10.45 Grotius ad loc de satisfact cap. 9. For me and thee which Beza I confesse expounds for my sake and thine But Grotius more properly meâ tuà que vice in stead of me and thee For in that Action Peter stood in the room of two his Master and himselfe And thus it is said Luke 11.11 will a Father give his childe a Serpent for a fish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est in stead of it Thus the Apostle saith of the woman that her haire is given her for a covering or vaile 1 Corinthians 11.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of it And thus the same Apostle as also Saint Peter make mention of rendring evil for evill and Railing for Railing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est In exchange of it Thus that particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.16 ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continet in se negationem pretii Grot. ad loc Jam. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it doth not imply a Negation or opposition as sometimes it doth it imports a Subrogation or Commutation And thus are we to understand the word in those places of Saint Matthew rends Mark where Christ is said to have given himselfe a Ransome for many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est in stead of many Constrictus hîc Socinus negare non audet illo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commutationem quandam indicari sed miserè effugium quaerit Grot. ibid. Here I know the Adversary though in measure convinced yet still goeth about to elude this Evidence But truely the evasions which I have met with are such as that they deserve to be looked upon no otherwayes but as miserable subterfuger wherein men not willing to divorce the Errours which they have once espoused and to submit to the truth do rather shew what they would do then what they are able And therefore I shall not trouble you with the refutation or yet rehearsall of them I shall rather passe on to another Argument Arg. 2. Christ a Ransom for us How Which I will not go far for You shall find it in the verse next after the Text. Wherein as I told you the Apostle sheweth in what respect he calleth Jesus Christ a Mediator betwixt God and Men viz. in as much as he hath given himselfe a Ransome for all For All All men indefinitely all Ranks and conditions of persons as we expounded it before Or for all his Elect all that shall beleeve on him which are those Many spoken of Isaiah 53. last Matthew 20.22 and 26.28 Hebrews 9.28 For them he gave himselfe a Ransome saith Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc de Credituris in Christum Grot. in Mat. 20.28 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word which as it is amongst those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never to be found in the New Testament save only in that place so it is of speciall emphasis
for the whole as in that place last named Ephes 1.7 repeated Col. 1.14 Now how can this stand with Satisfaction where sin is satisfied for how is it said to be forgiven Ans For answer The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained The word there and most commonly else-where used for forgivenesse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it properly signifieth only a Dismission a Discharge a putting away a thing upon what terms soever so you find it often used in the proper signification As in that place of the Apostle 1 Cor. 7.11 where he prohibits the husband to put away his wife the word is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus when it is applied unto sins it imports no more but the dismission of them So the vulgar Latine rendreth that petition Dimitte nobis Release us our Debts discharge them Now this doth not exclude the Satisfaction of Christ Nay this Discharge is for that Satisfaction So much we may learn from the Apostle in those places alledged Eph. 1.7 Col. 1.14 In whom we have redemption through his blood the forgivenesse of sins Marke it these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption and Remission may well stand together in as much as this Remission is througth that Redemption How sins are said to be freely forgiven notwithstanding this Satisfaction Alleg. But it is further urged that however that word will not reach it yet there is another that will viz. that which is made use of by the Apostle Col. 2.18 as twice elsewhere in the same sense Col. 3.13 Eph. 4.32 where he tels the beleevers to whom he writes that God had quickned them together with his Son having forgiven them all their trespasses There the word rendred Forgiven is not the same with that before but another more significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratis donans or condonans freely pardoning and forgiving The word imports a free dismission without any satisfaction Answ To this it is answered as before It is true Thus our sins are pardoned to us Gratis sine merito nostro contrà meritum freely without any merit of ours nay against our merits But not so without the merits of Christ no it is for Christ's sake that God doth thus freely forgive sin unto us So the Apostle himself elswhere explains it Eph. 4. last Even as God for Christs sake hath forgiven you The word is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely forgiven Yet it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Christ i. e. ob or propter Christum for Christs sake And that not only Christo deprecante as Grotius in his Comment would blanch it at his Intreatie but Christo satisfaciente upon his Satisfaction Thus are our sins said to be forgiven and that freely Gratis quoad nos etsi non gratis absolutè freely in respect of us though not freely in respect of Christ Alleg. But yet it is alledged The Parable explain'd Mat. 18.3 The forgivenesse of sins is set forth to be an act absolutely free What else meanes that Parable which we meet with Mat. 18.23 c. where a certain King is brought in forgiving his servant his debt without any satisfaction Now who is that King but God who dealeth with his servants after the same manner in the Remission of their sins Answ To this it is answered 1. that Parables are no convincing Arguments However in the 2d place they must not be stretched beyond the staple beyond that point to which they are directed and at which they aim In so doing men may make and some have made strange worke with Parables In that of Luke 12.39 40. our Saviour compareth himself to a Theife And cap. 16. ver 8. he propounds the pattern of the unjust Steward for our Imitation Parables therefore must be tenderly handled As for that which is here cast in our way being rightly looked upon it maketh nothing against the point in hand True God is that King and he for giveth our sins as that King did his servants debt freely without any satisfaction on our part Reply Why but that King received no satisfaction at all neither from the servant himselfe nor from any other Answ Here the parable is stretched beyond the staple urged beyond the intendment of it which is only to shew that as that King discharged his servant without any satisfaction from him he not being par solvendo not able to make any satisfaction even so doth God deal with his servants freely forgiving their sins without any satisfaction from them which they are never able to make This is all that can be extorted from that Parable Repl. But yet they reply God so forgiveth us God forgiveth sin without any recompence as he would have us to forgive others That is the main scope of the Parable as we may learn from the last verse of that chapter And thus the Apostle also presseth it that herein Christians should make God their pattern Forgiving one another even as God hath forgiven you Eph. 4. last Now this we are to do freely Thus are we to give freely hoping for nothing again Luke 6.35 And thus are we to forgive oft-times without any recompence Answ And thus doth God forgive us without any Recompence whether from us or any other As for the satisfaction made by Christ God is no gainer by it only the Law is thereby satisfied Even as it is with one who freely as a Christian forgiveth another some capitall offence commited against his owne person yet leaveth him to give satisfaction to the Law which it is not in his power to absolve and free him from He is no gainer by that satisfaction no more is God by that satisfaction which is made by Christ This is to him no advantage So as still he pardoneth us freely And thus you see how this Doctrine of Christ's satisfaction it consists well enough with the Grace of God his Grace towards us Alleg. But yet it may seem not to stand with his Mercy towards Christ How Christs satisfaction standeth with Gods mercy to his Son Here is the second branch of this grand Objection That God should thus deal with his Son his dear Son his Onely Son his Innocent Son thus to deliver him up to the death as a Surety for our sakes Here the Adversary with open mouth exclaims against this our doctrine as charging God with the greatest Immanitie and Cruelty that ever was heard of Ans But these words are but wind Christs sufferings inflicted by God his Father without any cruelty As for the Torments and sufferings what ever they were that Christ was subjected unto they themselves will not deny but that they were inflicted upon him by God his Father Should they deny it the Prophet Isaiah wil aver it Isa 53.20 It pleased the Lord to bruise him he hath put him to grief Now who dare herein charge God with Cruelty Then and not else is one said to
be cruell towards another when he putteth him to torment or pain without a cause or putteth him to great torment for a small cause The Chyrurgian that puts his patient to great pain for the saving of life or limb when there is no other way of Cure he is not therein to be accounted cruell Thus standeth the case here It was not without cause and great cause that God thus delivered his Son to the death This he did not only for those ends assigned by the Socinian that he might seal his doctrine with his blood and shew himselfe a pattern of Obedience but for a greater end then these viz. for the Redemption of a world as I showed you that when there was no other Remedy Grotius de satisfact cap. 6. Now as Grotius well presseth it against them this End being added to those by them alledged it cannot make Christs sufferings greater then they were which they themselves acknowledg were inflicted by God his Father and that without any Cruelty Nay by how much the ends propounded were more and greater so much the further were those sufferings from all appearance of cruelty So as our doctrine in this regard freeth the Majesty of God from such an Imputation far more then theirs Christ able to undergo and overcome them 2. Besides what is also considerable Though the sufferings of Christ were great yet was there no such Cruelty in inflicting them upon him who was able both to undergoe and overcome them This was Jesus Christ able to do As he had power to lay down his life so also to take it up again John 10.18 That burden which would crush a child a strong man will go lightly away with as Samson being inclosed within the walls of Gaza did with the Gates thereof which he took upon his shoulders and carried up to the top of the mountain Judg. 16.3 Thus did the Lord Jesus being inclosed in the Grave he carried away the gates of death which would have crushed all the sons of Men into the pit of Hell So as those sufferings though great in themselves yet to him they were not so great His dying was but a Tasting of Death as the Apostle calleth it Hebrews 2.9 but I will follow the Adversary no further You now see these his supposed strong-holdes in a good sense slighted Those locks wherein he conceived his strength to ly cut off the Arguments and Allegations producible in this cause with the severall improvements of them clearly answered and satisfied Quest Onely a Query or two is yet behind Whether God could not have pardoned sin without any such satisfaction which I shall send away with their Resolutions briefly and so dismisse this point Q. 1. Could not God have pardoned sin freely without any such Satisfaction And might he not have done it Answer 1 A. 1. To this it is answered From Power to Will no good Consequence 1. A posse ad esse or velle c. From Power to Act or from Power to Will the Consequence wil not hold Because a man can do or may do such or such a thing it cannot thence be concluded that he hath done it or wil do it Suppose that God might have pardoned sin in such a way yet it will not thence follow that he hath done it Answer 2 A. 2. But 2ly without any derogation from the perfection and absolutenesse of his Power How it may be said that God could not do this it may be said with a reverence that this was a thing which God could not do Onely let it be rightly understood Not that it is so in it self absolutely considered but ex supposito upon the supposition of his Decree Gods decree was that sin should be punished with death that the one should be the wages of the other And that decree was gone forth the sentence was past upon man to that purpose The day thou eatest thereof thou shalt dye the death Genesis 2.17 Now this being presupposed it may with reverence be said that God could not pardon sin without some such satisfaction as the Law required Neither is this to be attributed to any defect of Power in him but to the perfection of his nature Upon this account it is that wee say that God cannot do this or that which man can do He cannot sin he cannot Lye Tit. 1.2 It is Impossible he should do so Heb. 6.18 And why so The Apostle renders a reason for it 2 Tim 2.13 He cannot deny himself Gods Truth and Justice they are himselfe And being so he cannot go against them And thus is it in this case To pardon sin without any satisfaction supposing the foresaid decree and sentence it cannot stand with the Truth and Justice of God and therefore he cannot do it This is Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle cals it Rom. 1. last The Judgement of God Jus Dei saith Beza Gods right Justitia Dei saith Erasmus and the Vulgar Gods Justice that they which do such things are worthy of death This is not only a Positive Law but Lex naturae the very Law of nature a Law Originally ingraven in the nature of God himself and by him as a Counterpane from that Originall imprinted upon the nature of man And being so God could not go against it so as to let sin go alogether unpunshed This he could not do without wrong and injury to himself Repl. No may some say May not men without any wrong or injurie remit what they please of their owne right Whether men may alwayes remit what they please of their own right Answer To this it is answered 1. This is not universally true Some cases there are wherein men may not part with their owne right Parents may not remit that honour and Obedience which of right is due to them from their children Husbands must not part with their Headship which they have over their Wives And why because this were against the Law of God and the Laws of nature It is a good limitation which is given by Casuists to that vulgar Maxime A man may part with as much of his own right as he will to another but it must be Salvo jure tertii saving the right of a third Saving the right of God of the Law of the Magistrate of a mans Neighbour Where any of these are wronged or injured by the Concession a man may not part with his owne right Now thus standeth it here should God passe by sin without any satisfaction it would bee a wrong to his Law as well as to his Truth and Justice And therefore it cannot bee 2. But 2ly Suppose man might do this yet God cannot This may seem a Paradox but we shall find it a Truth Though man may part with his owne right yet God cannot How so Because Gods right is himselfe Deus ipse est jus suum Marke it Gods right is himselfe and therefore he cannot part with it Upon this
the State which he negotiates for And so doth Jesus Christ of all his Elect. For their sakes it was that he sanctified himselfe when he was upon Earth John 17.19 In all the services which here he undertook he had an eye unto them seeking their welfare more then his own And the like he doth now in Heaven He sitteth at the right hand of God as their Agents interceding for them This was shadowed out in the High Priest under the Law who when he went into the Holy Place there to appear before the Lord he had the Names of the twelve Tribes of Israel ingraven in stones first upon his Humerall then upon his Pectorall bearing them both upon his shoulders and upon his heart as you shall finde it Exod. 28.12 29. in both shewing that he entred into that place not onely or principally in his own behalfe but in the behalfe of the Tribes whom he represented and presented before the Lord to the end that they might be had in continuall remembrance with him as the 29th verse there explains it A lively Type of Christ's Intercession who being entred into the Heavens he there appeareth before God in the behalfe of his Elect whom he beareth as it were upon his shoulders and upon his Heart sustaining their persons and presenting their condition unto God his Father so causing them to be had in perpetuall memory And thus presenting them unto God he procureth their welfare by commending their estate and condition unto God Expressing his constant will and desire for their good that they may be delivered from evill that they may enjoy all the benefits whch he hath merited for them by his death And thus is he said most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to intercede for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat Interpellationem quae fit cum postulatione Estius Com. in Heb. 7.25 viz. by making requests on their behalfe This saith Estius is the most proper signification of the word therein following Augustine with whom the Apostles Interpellare is the same with Postulare To Intercede is to make Request So our former Translation renders it in that place fore-named Rom. 8.34 Estius in Rom. 8.34 Heb. 7.25 Who also maketh request for us This Jesus Christ doth though not vivâ voce Orally and vocally by word of mouth as the same Jesuit would willingly have it drawing in Thomas though without any just ground to be of the same mind with him yet really and effectually viz. by the presenting of his merit and expressing his will and desire on the behalfe of his people in such a way as is congruous and sutable to that glorified state Thus doth he intercede make requests for them thereby impetrating and obtaining for them such things as they stand in need of and he hath merited for them As viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Paul speaketh of Phil. 1.19 a continuall supply of the Spirit whereby they are strengthened and assisted against all Tentations comforted in all Tribulations delivered from every evill work inabled to the performance of every duty and finally preserved unto his heavenly Kingdom All which are fruits of Christ's Intercession though merited by his death upon the Cross yet impetrated and obtained by his Intercession in Heaven And thus we see how Jesus Christ this our Mediatour appeareth before God on the behalfe of his people as an Agent conserving their Peace maintaining their Intercourse and Communion with God reconciling their emergent differences and procuring their welfare Secondly He appeareth before God as an Advocate 2 As an Advocate being So Saint John calleth him 1 John 2.1 If any man sin we have an Advocate with the Father Jesus Christ the righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall A word generally and properly signifying any one that is invited and called in to the help and assistance of another That is also the proper meaning of the word Advocatus In Scripture we find it attributed sometimes to the Holy Ghost and sometimes to Christ To the Holy Ghost Then it is fitly rendred a Comforter So you find it Joh. 14.16 15.26 16.17 In this place and only this of St John it is attributed unto Christ and here it is most fitly rendred an Advocate An Advocate we know what he is One that is of counsel with another and pleadeth his cause in open Court at the Bar of Justice And such an Advocate is Jesus Christ unto his people 1. He is of Counsel with them 2 of Counsell with them That is one of the Titles given to him by the Prophet Isai Isai 9.6 Wounderfull Counsellour So Christ is to his people counselling them in the midst of all their straits and difficulties which he doth by his Word and Spirit 2. And as of Counsell with them so pleading for them 2 Pleading for them This he doth in the High Court of Heaven at the Bar of God's Justice In which respect he may be fitly said to appear for them Even as an Advocate appeareth for his Client and pleadeth his cause answering all Accusations and Allegations which are made against him vindicating his right So doth the Lord Jesus appearing before God he pleadeth the cause of his people answering what ever Accusations or Allegations are brought in against them by Satan or their own Consciences vindicating their right to Heaven and Eternall Life All which he doth by the continuall presentation of his Merit unto God his Father the Merit of his Death and Passion whereby he hath made a full satisfaction unto his Justice for all their sins This it is which pleadeth for them even the Blood of Christ which as the Authour to the Hebrews saith of it Heb. 12.24 Speaketh better things then the Blood of Abel Abel's blood pleaded against Cain crying for vengeance Gen. 4.10 But the Blood of Christ pleadeth for his Elect crying for mercy pardon for them even for all that shall believe on him For them the Blood of Christ speaketh a good word pleading the generall plea a Plenè satisfecit a full satisfaction made unto the Justice of God for them So as by this meanes they are freed from the Accusation and Condemnation of the Law wherunto otherwise every day by reason of their renewed transgressions they become obnoxious This is the ground of Paul's Triumph Rom. 8.33 34. Who shall lay any thing to the charge of Gods chosen who is he that condemneth c It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh Intercession for us This hee doth as an Advocate there pleading the cause of his Elect 3ly As he is an Advocate so also an Attourney 3. As an Attourny An Attourney wee know what in Law it means One that is authorized to appear for or to act in the name of another And such an Attourney is the Lord Jesus on the behalf of his elect people 1. Appearing before
will Thus are all men by nature enemies to God No wonder then that they cannot please him as it followeth in the next verse ver 8. that he should be an enemy to them Be we convinced of this Enmity whereof this word Mediatour putteth us in mind 2. In the second place Is Jesus Christ Mediatour betwixt God and men 2. Admire and adore God's unparalell'd love declared in this Mediatour Here stand we still observing admiring adoring the matchlesse and unparalell'd love mercy and goodnesse of God towards poor lost mankind in finding out a way and means of Reconciliation for them appointing an Arbitratour a Peace-maker ordaining and sending a Mediatour such a Mediatour Herein there are divers particulars which do exceedingly commend this love of God to us as 1. That he being the Person offended 1. In seeking Reconciliation with man should seek Reconciliation This we take to be great condescention in men especially in Superiours to do this to Inferiours What is it in the great God That he should appoint an Agent to negotiate with and for man a Mediatour to compremize and take up the difference betwixt him and them and to reconcile man to himselfe Behold here an act of Grace free grace rich grace meer grace What was there in man that God should thus regard his Enmity or seek his Amity Had God any need of man nothing lesse He was absolutely and infinitely happy and blessed from all eternity He needed neither man nor Angel He was as happy before their Creation as after It was all one to him whether men or no men and those whether enemies or friends Their amity could add nothing to nor their enmity detract any thing from his felicity He should have been no gainer by the one and he could have been no loser by the other Hee knew which way to glorifie himselfe as well upon man an enemy as upon man reconciled What was it then that moved him to seek this Reconciliation and to send a Mediatour about this work Surely nothing but his grace that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that grace bringing salvation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that kindnesse and love of God towards mankind of which the Apostle speaketh Tit. 3.11 and 3.4 Behold an act of meer and rich grace Which is further commended to us 2. Appointing a Mediatour for man not for Angels Secondly In that this Mediatour is appointed betwixt God and men not betwixt God and Angels As for the Angels some of them as I shewed you stood in as much need of a Mediatour as mankind They being fallen from God were plunged into a depth of misery and so were as proper objects of Pity and Mercy as apt to move compassion as mankind yet God overlooketh them passeth them by leaving them in that forelorne estate to bee confirmed and hardned in that their Enmity against him that so he might have an occasion for the declaring and exercising the riches of his Justice upon them In the mean time he appointeth a Mediatour in the behalfe of Mankinde one that might take hold of them to reconcile them to save them 3. And 3ly take notice of the person 3 Designing his Son to this office who it was whom he designed and appointed unto this office whom he putteth upon this work even the Man Christ Jesus no other but his owne and onely Son God was in Christ Reconciling the world to himselfe Now lay these together and see whether this Grace of God manifested towards us in and through this our Mediatour do not deserve to be looked upon with a gratefull Admiration I have done with the first Head Passe we to the second Is Jesus Christ Mediatour betwixt God and Men in the way aforesaid Vse 2 Consolation here is an over-flowing spring of abundant Consolation Not unlike that Spring which issued out of the Rock in the wildernesse Exodus 17.6 which followed the Israelites went along with them in their passage to the Earthly Canaan That Rock saith the Apostle was Christ viz. Sacramentally 1 Cor. 10.4 Even this Mediator betwixt God and Men In whom it pleased the Father that all fulnesse both Repletive and Diffusive should dwell And behold out of this Spirituall Rock a Spring of heavenly Consolation breaking forth which followeth and goeth along with the Elect people of God in their journey through this wildernesse to their heavenly Canaan This Spring as it is supposed that also did divides it selfe into divers severall streames and Rivulets 1 To such as desire Reconciliation Here is comfort for all poor penitent siinners such as being convinced of that Enm ty which is betwixt God and them by reason of sin do unfeignedly desire Reconciliation Let them looke up and behold this great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Blessed Peace-maker this Mediator the Lord Jesus whose office it is to make peace betwixt God and Men to reconcile the one to the other This office being imposed upon him by God his Father he undertook And undertaking he hath discharged it Performing what ever was required from him by his Father in order to this Reconciliation making a full satisfaction unto his Justice by giving himselfe a Ransome for all men all that shall beleeve on him shedding his blood in the sense of his Fathers wrath that so he might appease it And hereby hath he slain this Enmity as the Apostle hath it Ephes 2.16 Not onely Enmity betwixt Men and Men Jews and Gentiles which he did by breaking down that Intergerinum parietem that middle wall of partition spoken of ver 14. abolishing the Legall worship and Ceremonies which being peculiar to the Jewes divided them from the Gentiles but also betwixt God and Men. This he slew by taking away the ground and cause of it viz. Sin This it was as I have showen you which first brought this Enmity into the world And this it is that continueth it in the world Now this Jesus Christ hath taken away by his death Behold the Lambe of God that taketh away the sin of the world Joh. 1.29 viz. the Elect world Even of all that are given to him and shall beleeve on him Their sin he hath taken away by way of Expiation having made satisfaction unto the Justice of God for it so as it shall not be charged upon them unto condemnation it shall not separate betwixt God and them This he hath merited by his death and this he hath declared and published So the Apostle there goeth on Ephes 2.17 Having slain the Enmity by his Crosse he came and preached peace This he did in his own person in the dayes of his flesh being then himself a Messenger of peace And this being himself gone off from the stage of the world he caused to be done by others sending his Apostles his Ministers upon the same errand to preach peace even that peace which is revealed in the Gospel peace betwixt God and Men whose feet in that regard are said
men which being God's peculiar as Scripture appropriats it Thou even thou onely knowest the hearts of the children of men 1 King 8.39 I the Lord search the heart Jer. 17.10 cannot be communicated to any creature in earth or heaven Upon this account we receive this Doctrine of the Chruch of Rome which directs us to other Mediatours besides this one the Lord Jesus which they do even as those Hereticks in the Apostles time did under a shew of humility It is too high presumption say they to come unto Christ immediately without the intervention of some other intermediate Mediatours Not so say we seeing Christ inviteth nay commandeth us to come unto himself upon all occasions Come unto me ye that are weary and heavy laden Mat. 11.28 So again Joh. 7.37 If any man thirst let him come unto me not go to the streams and rivulets but to the fountain Now to hearken to this Invitation and to obey this command can be no presumption nay not to do it out of what principle soever it be wil be found not a little derogatory unto Christ and this office of his as if he were not a compleat and sufficient Mediatour or as if there were not by this new and living way a free accesse unto him and unto God by him Vse 2. Instruction Know we no other Mediatours Not of Redemption Vide Chamier Panstrat de Mediatore lib. 8. cap. 1. sec 6. Away then with all these dreams and fancies As for us to close up all with a word of Instruction or Exhortation Know we this Mediatour and no other but him no other Mediatour of Redemption This also Papists may be charged to do whilest they cry up the merits of Saints daring to present them unto God begging remission of sins grace and mercy for by and through them What is this but to make them Mediatours of Redemption as sharing with Christ in the work of Satisfaction For us take we up the resolution of that dying Cardinall Bellarmine I mean who not daring to dye in that faith wherein he had lived and for which he had so eagerly contended professed to repose his confidence Totam in solâ wholly and alonely in the mercy of God and merits of Jesus Christ As for our own merits or the merits of any other renounce them disclaime them trample upon them Knowing who it is whom God hath designed and appointed to be our Mediatour even the Man Christ Jesus know we none but him To him give all the Prophets witnesse that through his Name whosoever believeth on him shall receive remission of sins Acts 10.43 And to him let every of us give a reall Testimony by receiving him and resting upon him as our alone Saviour and Redeemer that so through the All-sufficiency of his merit applied unto us by and through faith we may obtain Remission of sins and Reconciliation with God This is an honour which is peculiar unto Jesus Christ let not us go about to rob him of it by making others sharers and partakers with him in it Know we no other Mediatour of Redemption Nor yet of Intercession Nor yet of Intercession As for Saints and Angels let Papists cry up them and cry unto them For us let us in this case say of them as the Heathen once did of his Petigods Contemno minutos istos Deos modò Jovem propitium habeam So long as he had his Jupiter to friend as for them he regarded them not Thus so long as we may have our Jesus propitious to us let others make use of Saints and Angels that will Let us ever have recourse to him and to God by him As for other Mediatours we may cry unto them and they not hear as it was with that man in the Gospel who came at midnight to his neighbours house to borrow bread for the entertaining of his unexpected guest it is Augustines observation August de temp and it is a witty one he found the whole Family asleep Nullus de janitoribus respondet None of the Porters none of the Servants none of the Children make him any answer Onely the Master of the house he heareth he openeth and gave him that which he came for Thus men may knock long enough at the gates of heaven before they receive any answer whether from Angels or Saints Gods Servants or Children Onely the Lord Jesus the Master of the family he neither slumbers nor sleepes And therefore to him direct we our prayers Ever making use of the Mediation of this our Mediator Coming unto him and to God by him In both making use of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy confidence and boldnesse which he hath purchased for us by his blood So coming now shal our persons prayers prayses all other our Services find a gracious acceptance with God his Father and our Father To whom with Son and Holy Ghost be Praise Honour and Glory now and for ever Amen FINIS Mystical Implantation OR The great Gospel Mystery of the Christian's UNION and COMMUNION with and CONFORMITY TO JESUS CHRIST Both In His DEATH And RESURRECTION Opened and Applyed As it was lately delivered to the Church of God at great Yarmouth By JOHN BRINSLEY Minister of the Gospel and Preacher to that Incorporation 1 COR. 2.2 I determined not to know any thing among you save Jesus Christ and him crucified PHIL. 3.10 That I may know him and the vertue of his Resurrection c. LONDON Printed by T. Maxey for Ralph Smith at the Bible in Cornhil neer the Royal Exchange 1652. To all that love the Lord Jesus Christ in sincerity Specially THOSE in the Town of Great YARMOUTH GRACE and PEACE Much esteemed in the Lord I Have heretofore put into Your Hands some few and small Treatises the leaves whereof were of like use with those of the Tree of Life in the midst of the New Jerusalem Revel 22.2 serving to heale the Nations to cure some of those spirituall Distempers which in these times of common contagion have broke in upon the Body of this Church in many parts of it both infecting and indangering of it Here I present you with a taste of some of the Fruits of the same Tree some of the Benefits issuing to the Beleever from Jesus Christ A Subject which my own soul hath fed upon not without inward Complacencie and contentment My hopes are you shall finde the like in the perusall of this Tractate which is now made publick as for the furtherance of the work of Grace in you so to let the World know that in the course of my Ministry I have not made Controversie my Work Onely I have now and then dealt with it as the Physician doth with his Medicines and God with his Tryals which they make use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.6 when and where need is Well had it been for the Church of God in this Nation had there never been occasion for me or any other to have
rather asleep then dead But this construction Beza looketh upon not only as forced Beza Gr. Annot in Text. and making nothing to the Apostles purpose in the Text but also dangerous 2. Basil in the second place conceives the Apostle in this expression to point at the Instrumentall Cause of our spirituall Insition and engrafting into Christ which is Baptisme This saith he is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Similitude of the death of Christ in as much as it carrieth a representation and resemblance of his death And so by engrafting in the similitude of his death should be no more but to be incorporated into Christ by Baptisme which is a similitude of his death But this Interpretation though pious and safe yet here it cannot be admitted Beza's reason is convincing Beza ibid. Baptisme carrieth a representation not only of the Death of Christ but also of his Resurrection and so not only of the Christian's Mortification but also of his Vivification Which two the Apostle here plainly distinguisheth the one from the other 3. Chrysostome in the third place conceives that there is no Emphasis at all in the phrase The Similitude of Christ's death saith he is the same with the death of Christ And so indeed the phrase is to be understood in that 2d of Philip. 7. where it is said of Christ that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made in the likenesse of men that is Heb. 4.5 he was made a true man like unto others in all things sin onely excepted But here we shall finde the phrase importing somewhat more 4. Not to hold you any longer in suspence Conclude we it with Calvin Beza Martyr C. Lapide and others Believers are said to be engrafted with Christ in the likenesse of his death in a two-fold respect The phrase imports two things The phrase imports two things 1. A conformity of the one to the other 2. The ground and rise and cause of that conformity The Christian's conformity with Christ in his death He is engrafted in the similitude thereof made like unto Christ in his death dying though not the same kind of death yet a death like it The ground and cause of his conformity is Christ himself and his death from whence the believer receiveth that power that vertue to do what he doth as the Graft doth from the Stock He is grafted together with Christ in the likenesse of his death Put these together and they give us the full force and Emphasis of this elegant and comprehensive expression I shall handle them severally At this time of the former The believers conformity to Christ in his death 1. The Christian's conformity to Christ in his death He is engrafted in the likenesse of Christ's death that is he is made conformable to Christ in his death This is that which Paul wisheth for himselfe Phil. 3.10 That I may know him viz. Christ c being made conformable unto his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this all true believers are in their measure made partakers of They are conformed unto Christ in his death carrying a representation and resemblance of his death Quod in Christo factum est per naturam P. Martyr ad loc id in nobis fit per Analogiam proportionem as Martyr borrows it from Chrysostome What was done in Christ in a naturall way is done and performed in the believer by way of Analogy proportion resemblance Christ died and so the believer dieth the one a naturall the other a spirituall death the one carrying a similitude of the other Christ's and the Christian's death a death unto sin Quest But what Death is this Ans Why in one word A death unto sin So the Apostle himself explaines his own meaning ver 2. How shall we that are dead to sin live any longer therein So again ver 10 11. where first speaking of Christ he saith In that he died he died unto sin and then speaking of Christians in the next verse he biddeth them Reckon ye also your selves to be dead indeed unto sin Christ died and the believer dieth both unto sin the one by way of Expiation The one by way of Expiation the other of Mortification suffering and satisfying for the sins of others the other by way of Mortification killing and crucifying his own sins This is the death which carrieth with it a resemblance of the death of Christ. And of this death all true believers are made partakers in their measure Thus this main Proposition again subdivides and branches it selfe into two distinct Doctrinall Conclusions which I shall insist upon severally beginning with the former which informes us that The Christian's death unto sin Doct. 1. True Mortification carrieth a Resemblance of the death of Christ in five particulars carrieth a Representation of the death of Christ. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the similitude of his death carrying a lively resemblance of it That it doth so will clearly appear if we bring them together and compare the one with the other For the Death of Christ we know or may know what kind of death it was Divers particulars are observable and considerable about it To let passe others Take we notice of these five which are usefull to our present purpose The Death of Christ was 1. A true death 2. A voluntary death 3. A violent death 4. A painfull death 5. A lingring death Such was his naturall death and such is the Christian 's spirituall death His death for sin and the Christian's death to sin Touch upon the particulars 1. Resemb A true Death 1. A true Death Such was the death of Jesus Christ his naturall death not a putative seeming death as those old Hereticks the Marcionites and Manichees imagined but a true reall death A true separation of his soul from his body He powred out his soul unto death saith the Prophet Isai 53.12 He gave up the Ghost saith the Evangelist Mark 15.37 And such is this spirituall death in the believer his death unto sin A Separation of the soul from the body of sin a true death a true separation of the soul from the body of sin Such is the work of true conversion in the soul which is a turning of the soul from all sin unto God Repent and turn your selves from all your transgressions Ezek. 18.30 Not only from one sin but from all As in death the soule is separated not only from one member of the body as it is in a Paralysis a numbe Palsie where one part is dead being deprived of sense and motion but from all So is it in true conversion The soul is separated from the whole body of sin and every member of it So separated from it that it hates and abhors it Ye that love the Lord hate evill Psal 97.10 I hate every false way Psal 119.104 What I hate that I do saith Saint Paul Rom. 7.15 Such is the work of
the sins of his youth and that whilest they are vigorous and strong not when they are pined and starved with age or sicknesse Be not therefore over pitifull or mercifull to your sins lest you be cruell and mercilesse to your own souls As long as they live you cannot be in safety And therefore forthwith bring them forth sacrificing them to the Lord now they are fat and flourishing The fat and young beasts under the Law were fittest for sacrifice The younger and more flourishing your sins are the more acceptable will the oblation be True mortification of sin is one of those sacrifices of righteousnesse which the Prophet David speaketh of Psal 51.19 which the Lord will accept Herein the sin is the sacrifice and every Christian must be a Priest to slay this sacrifice Sacrifices under the Law must not die alone No more must it be in this Evangelicall Sacrifice Sins must not die alone It was a Leviticall Prohibition Deut. 14.21 The people must not eat any thing that died alone Such a Mortification where sins die alone shall never find acceptance with God I beseech you think upon this a little To reprieve lusts dangerous you that willingly reprieve your lusts spare them suffer them to live and rule and reign in you now hoping and resolving to take a course with them hereafter you will repent in your age How can you expect that God should ever accept of such a dead sacrifice that ever he should smell a sweet savour from such a Mortification such a Carion a sacrifice that died alone And therefore that you may find acceptance with him sacrifice your sins now now before they be a day older let them not live till to morrow for fear they should die alone or your selves die before them Now bring them forth in the sight and presence of God Arraign condemne crucifie mortifie them whilest they might yet live This is true Mortification when the body of sin dieth as Christ died a violent death 4. Resemb A painfull Death Such was the death of Christ Painfull to his body Rabbini aiunt Non fuit mos in Israele ut clavos figerent in pedibus aut manibus hominum qui lapidati aut suspensi fuissent Martinius in Symbolum Dolorous to his soul In the fourth place it is also a painfull death Such was the death of Jesus Christ a dolorous and painfull death Painfull in his body The Jewes and Romanes had many kinds of death Amongst all none more painfull then crucifying specially after the Roman manner where the malefactour was fastned alive to the Crosse his hands and feet being nailed thereunto and so bearing the whole bulk of his body distended after that manner Such was the death of Jesus Christ being put to death under a Roman Power he was crucified after the Roman manner a painfull death And as painfull so dolorous It pleased the Lord to bruise him he hath put him to grief saith the Prophet Isaiah Isai 53.10 As painfull to his body so dolorous to his soul attended with Agonies both antecedent and concomitant before it and in it Before it What an agony do we find him in in the Garden In the Garden Luke 22.44 Being in an agony saith the Text his sweat was it were great drops of blood Whether a bloody sweat or no cannot from thence certainly be concluded as Grotius notes it out of Theophylact and Euthimius The Text saith onely It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were drops of blood But however Sudor vix solet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius ad loc a strange and extraordinary kind of sweat it was arguing a vehement conflict of soul caused by a deep apprehension and sense of his Fathers wrath due unto sin and sinners whose Surety he then was And as before his death so in it Upon the Crosse As in the Garden so upon the Crosse There also Christ had his agonies his soul-conflicts These were those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those pains or pangs of death from which Saint Peter tels us Christ was loosed Acts 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word properly signifies the pains of a woman in travell Such were the pains of Jesus Christ in his death Gravissimi dolores quales esse solent mulierum in partu morientium Grotius ad Act. 2.44 which the Prophet calleth the travell of his soul Isai 53.11 like the pains of a woman dying in travell which the Psalmist calleth the pains of hell So he speaketh of himselfe being a Type of Christ Psal 116.3 The sorrowes of death compassed me and the pains of hell gat hold upon me Not onely the sorrows or cords of death Kebli Maveth the Cables of death as our English word answers the Hebrew both in sound and sense but the pains of hell took hold upon him The one upon his body as malefactours who are pinioned with cords when they are led to execution Vide Diodat in Psal 18.5 or as dead bodies that lie bound in the grave as the story tels us of Lazarus John 11.44 The other upon his soul And such were the pains which took hold upon our blessed Saviour in his Passion which extorted from him that passionate expostulation My God my God Mat. 27.46 why hast thou forsaken me complaining of that which was more grievous to him then a thousand deaths his Fathers present dereliction withdrawing his wonted presence from him Such was the death of Jesus Christ A pattern of Mortification which is a painful work And herein again behold it a true pattern of the Christian's Mortification his death unto sin which is also a painfull death Mortification is a painfull work The very word imports no lesse To kill a man or mortifie a member will not be without pain And so much is insinuated in those other expressions which the Spirit of God maketh use of to set forth the nature of this work as where it is called a Circumcision Be circumcised to the Lord and take away the foreskin of your hearts saith the Prophet Jeremiah Jer. 4.4 By that allusive Periphrasis setting forth the nature of true Mortification which is a spiritual Circumcision a cutting off of the superfluitie of sinfull and inordinate lusts Now Circumcision was a painfull work specially to aged persons so the Shechemites found it of whom the story tels us Gen. 34.25 that being circumcised they were so soar the third day after as that they were not able to stir to defend themselves Such is the spirituall Circumcision a painfull work specially in aged confirmed sinners causing a soarnesse in the soul Elsewhere it is called a Suffering in the flesh So Saint Peter phraseth it 1 Pet. 4.1 Hee that hath suffered in the flesh hath ceased from sin Meaning thereby the Christians Mortification which is a suffering in the flesh an irksom and painfull work to flesh and blood And as a suffering in the flesh so a Crucifying of the flesh Gal. 5.24
an affliction of spirit causing frequent conflicts within him Now have you found do you find the like symptomes in your selves Surely where the soul never felt any of these pangs these agonies it may well suspect that sin may be asleep or it may be dead to the man but the man is not dead to it True indeed No death unto sin without some agonies as I said these pangs are not alike in all As in the death of the body some have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Physicians call it a more gentle and easie death then others so is it in this spirituall death this death unto sin to some it is more easie then to others God according to his various dispensations brings off the work of Regeneration and Mortification in a more easie way to one then to another Yet is there no death specially a violent death and such is this death unto sin but it hath some pangs some agonies The least Agonies in true conversion Quest But happily here some may say What are the least of these pangs these agonies that may be in this death What is the least measure of this compunction of spirit this soul-affliction that is requisite unto true Mortification Ans To this I answer and I shall do it with as much indulgence and tendernesse as may be There must be 1. A sense of sin and wrath 1. A sense of sin and of the wrath of God due unto it Such a sense we find in Jesus Christ He was very sensible of the weight and burden of those sins which lay upon him and of the wrath of God his Father due unto them This it was that put him into that preternaturall if not supernaturall sweat And such a sense in measure there must be in the soul of every Christian before he come to die unto sin He must first feel sin as a Burden Mat. 11.28 Come unto me ye that are weary and heavy laden viz. under the weight and burden of sin a burden ready to sink him into hell subjecting him to the wrath and displeasure of God 2. A sorrow for sin 2. From this sense of sin kindly working upon the soul there ariseth an inward sorrow for sin Such an affection we find also in our blessed Saviour before his passion My soul saith he speaking to his Apostles is exceeding heavy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undiquaque tristis Mat. 26.38 beset and surrounded with sorrowes even unto death And such an affection in measure there is in every true convert every mortified sinner The apprehension of sin worketh in him an inward sorrow and griefe even that godly sorrow as the Apostle calleth it 2 Cor. 10.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sorrow according to God that is 1. Coming from God 2. Well pleasing to God 3. For offending of God 4. Bringing the sinner unto God Such a sorrow the Apostle there maketh a necessary ingredient to that Repentance which is not to be repented of 3. From this sorrow for sin 3. A desire of being freed from the guilt and power of it in the third place springeth a serious and unfeigned desire of being freed and delivered from it Such an affection also we find in our blessed Saviour Feeling the burden of the sins of the world lying upon him he was very desirous to be freed from it I have a baptisme to be baptized with saith he to his Apostles meaning his passion his death and how am I straitned untill it be accomplished Luke 12.50 And the like affection shall we find in a regenerate soul viz. a serious and earnest desire of being freed and delivered from that sin whereof it is made so sensible And that not onely from the guilt and punishment but also from the power and dominion tyranny and molestation of it O wretched man that I am who shall deliver me from the Body of this death 4. And fourthly 4. A striving against sin This desire being unfeigned it will expresse and put forth it selfe in answerable indeavours in effectuall strivings against sin Ye have not yet resisted unto blood striving against sin Heb. 12.4 How did our blessed Saviour wrestle in the Garden offering up prayers and supplications with strong crying and tears to him that was able to save him Heb. 5.7 Thus will a regenerate soul wrastle with God about the death of sin praying against it watching against it going out in the strength of God against it engaging in a continuall war a deadly feud against it Now these are the least of these soul-conflicts wherewith this spirituall death this death unto sin is attended And are we strangers unto these Do we not know what it is to be thus sensible of sin to be thus affected with sin to be thus desirous of deliverance from sin to be thus ingaged against sin Deceive not our selves we are as yet strangers unto this blessed work we do not yet know what this true death unto sin meaneth which also in this particular resembles the death of Jesus Christ It is a painfull death 5. Resemb A lingring death The last particular is yet behind wherein I shall be brief This death is a lingring death Such was the death of Jesus Christ Crucifying is a lingring death Christ hung divers hours upon the Crosse three at the least from the sixth hour to the ninth saith Saint Matthew cap. 27. ver 45. that is from our twelve to three before he gave up the Ghost And herein again doth the Christan's death unto sin carry a resemblance of that his death It is also a lingring death wherein sin is not put to death all at once but languisheth by little and little This is looked upon as one of the main differences betwixt Justification Justification perfected at once and Sanctification The former is a perfect work admitting of no degrees True indeed in respect of manifestation and in the sense of the person justified it is graduall but not in it selfe The person justified may apprehend his justification more clearly then he did but he cannot be more justified then he was Justification being a plenary absolution a full discharge of the sinner from the guilt and satisfactory punishment of all his sins past present and to come True there is a difference betwixt the one and the other Sins past Vide Ames Medul cap. 27. sec 23 24. and present are actually pardoned by a formall Application of the generall pardon unto them sins past onely virtually The former in them selves the later in the subject or person sinning from whom it is required only to shew forth that pardon which is granted and by faith to apply it to himself in respect of the renewed particular acts of sin In the mean time the Grant is perfect and full Numb 23.21 So as God beholdeth no iniquity in Jacob neither doth he see any perversnesse in Israel viz. so as to impute it unto condemnation Not so
sin using all means for the through mortification of it breaking the bones the power and strength of sin and peircing the heart of it by renewed contrition and repentance letting out the vitall blood of it never resting till we have let sin wholly out of our heart till the heart be brought to an inward loathing and detestation of all sin and so to feel the whole body of sin daily decaying languishing dying Such is the Christians death a copy and counterpane of the death of Jesus Christ resembling it in the properties thereof a True voluntary violent painfull lingring death And thus have I done with the former of these conclusions which informs us that The Christians death unto sin carries with it a resemblance of the death of Christ for sin It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the likenesse or Representation of his death The second and third follow All true Beleevers are partners in this death and that by a vertue flowing from Jesus Christ Upon these two I shall insist severally by way of Doctrinall Explication and Illustration jointly by way of practicall Application Begin with the former All true beleevers are partners in this death Doctrine 2. All beleevers are dead unto sin All that are in Jesus Christ are thus conformable to him in his death This the Apostle here layeth down by way of supposition If we have been planted together in the likenesse of his death Taking it for granted that all who are ingrafted into Christ have a mysticall union with him they have also a communion with him and that first in his Death This is that which he hath told us in the two verses foregoing Know ye not saith the 3d verse that so many of us as were baptized into Jesus Christ were baptized into his death Again ver 4. Therefore wee are buried with him by baptism into death And thus he here inculcates again the same thing under a different expression If we have been planted together in the likeness of his death So are all true beleevers Being in Christ they die with him being dead to sin as he died for sin That they are so Confirmat we find it often asserted by this Apostle as in this chapter ver 2. How shall wee that are dead to sin saith he live any longer therein and again ver 11. Likewise reckon ye your selves to be dead indeed unto sin So elswhere This is that he tels his Colossians Colos 3.3 For ye are dead dead to the world to the flesh to sin This he saith of himselfe Gal. 6.14 The world is crucified to me and I unto the world And the like of all others Gal. 5.24 They that are Christs have crucified the flesh All in effect speaking one and the same thing with this in the Text that all which are in Christ are ingrafted with him in the likenesse of his death being dead to sin as he died for sin Explication Quest But what is this death unto sin Or how are Christians said to be dead unto sin What this death unto sin is Ans It is not my purpose here largely to insist upon the Doctrine of Mortification which as I have touched upon already in handling of the verses fore-going so I shall meet with again and again in the verses following Briefly To be dead unto sin is not to be wholly freed from the Inhabitation and molestation of it to be delivered from the body of sin to have it eradicated plucked up by the roots No that is contrary to universall experience None but find and feel that fomes peccati corruption of nature the body of sin still dwelling and living and working in them But to be freed from the dominion the reigning power of sin To have the vigour and strength of sin which is the life of sin so broken so enervated and weakned by the work of the Spirit of grace dwelling in the soul as that it doth not rule and reign and bear sway as it did before regeneration This it is to be dead to sin So much we may learn from this Apostle who explains his own meaning in the 12th verse of this Chapter Having in the former verse bid his Romans Reckon themselves dead unto sin he adds in this verse Let not therefore sin reign in your mortall bodies that ye should obey it in the lusts thereof This reigning power of sin when it hath the upper hand of the motions of the Spirit of God in the soul beareth such a sovereign incontroulable sway in it so over-powring the faculties of it as that the man is wholly overcome by it made a servant yeilding a willing and spontaneous obedience to it making either none or at best a weak and vain resistance against it this is the life of sin Now when this power is broken when it is conquered by a superiour power the power of the Spirit of grace so as the believer is freed from the dominion of sin now though sin do still live in him yet he is said to be dead to it And he may be said so to be The regenerate person dead unto sin three wayes 1. In regard of God's acceptation and that in a threefold respect In regard of Acceptation Inchoation Assurance 1. In regard of Acceptation God beholding the believer in and through Christ he beholdeth him not as he is in himselfe but as he is in Christ and so he beholdeth him as crucified as dead with Christ Besides where there is a willing and ready mind God accepteth a man according to what he hath and not according to what he hath not So the Apostle informeth us 2 Cor. 8.12 God measures men's bounty and liberality for of that the Apostle there speaketh not by their hands or purses but by their hearts And so is it in all other duties and services Desires and indeavours where they are reall with God go for actuall performances Now this is the Christian's desire He desireth nothing more then to be freed from the body of sin O wretched man that I am who shall deliver me from the body of this death And this he seriously indeavours he doth what in him lieth to kill and destroy it Now this in God's gracious acceptation is death unto sin As it is in the committing of sin Intentions in God's account go for actions Wanton looks are Adultery Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart Mat. 5.28 Murdering intentions are murder Whosoever hateth his brother is a murderer 1 John 3.15 He is so though not before man yet before God who judgeth men by their hearts Even so is it in the killing mortifying of sin He that hath designed the death of it desiring and indeavouring it he is in God's gracious acceptation looked upon as dead to sin 2. In regard of Inchoation 2. In regard of Inchoation The work of Mortification is begun In a regenerate person sin hath received a
deadly wound and it begins to die It hath already lost much of that power and strength which it had And in this respect it may be said to be dead to him and he to it Even as a man that is in a consumption having lost his bodily strength and his radicall moisture being in great measure exhausted and spent such a one may be said to be a dead man dead whilest he liveth So though sin do still live in a regenerate person yet in as much as it is in a consumption the power and strength of it gone it may be said to be dead It lieth a dying Now we say of a man in that case a man that is drawing home that he is a dead man He hath begun to die 3. In respect of Assurance 3. In respect of Assurance Sin in a regenerate person having begun to die it shall certainly die it shall speedily die Certainly The wound which it hath received is incurable a deadly wound so as though it may live for a time yet it shall languish and decay more and more till it be utterly extinct which it shall be and that speedily The death of sin is not far off to such a one The story in the Gospel tels us of a certain Disciple who asked leave of his Master Christ that before such time as he followed him he might first go and bury his Father Mat. 8.21 Now here some move the question What was his Father dead that he would go bury him Most probably he was not onely he was very aged having one foot in the grave so as in course of nature he could not live long and in that regard he looketh upon him and speaketh of him as a dead man ready for the grave So is it with the body of sin in a regenerate person It is dying and cannot live long It is much infeebled already and by death which is not far off from any it shall utterly be extinguished and abolished Death separating the soul from the body shall separate sin from both He that is dead is freed from sin saith the Apostle ver 7. of this Chapter which is true as to the regenerate in a literall as well as a mysticall sense Thus you see the former of these Propositions briefly opened and cleared All that are Christs are dead to sin as he died for sin As briefly of the later Doct. 3. The Believer death to sin is from the death of Christ D. 3. This their death to sin is from the death of Christ for sin So much the Metaphor in the Text imports Believers are planted together with Christ in the likenesse of his death that is they are made conformable to Christ in his death and that by a vertue flowing from his death Thus the Graft dieth with the Stock it dieth in it and by it The death of the one is the cause of death in the other Thus is the believer said to be engrafted with Christ in the likenesse of his death he dieth with Christ and the death of Christ is the cause of that death in him This is that which the Apostle saith of himselfe Gal. 6.14 God forbid that I should glory save in the Crosse of our Lord Jesus Christ by whom the world is crucified to me and I unto the world Paul was a mortified man dead to the world and dead to sin But how came he so to be why this he attributes to the Crosse of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom or by which it may be referred to either The death of Christ the cause of this death It was the Crosse of Christ the Death of Jesus Christ which was the cause of this death in him And so is it in all other believers The Cause of it And that not only Not onely 1. Meritorious 1. The Meritorious Cause True so it is This is one of the benefits which Jesus Christ merited and purchased for his Elect by his death that they might die unto sin He bare our sins in his own body upon the tree that we being dead unto sin should live unto righteousnesse 1 Pet. 2.24 Christ by his death merited for his people not only a deliverance from the guilt but also from the power of sin But not only so 2. Nor yet onely the Exemplsry 2. Exemplary Cause of it as Pelagians of old and Socinians at this day would have it True it is so also Christ was a pattern and example to the Christian as in his life so in his death He suffered for us leaving us an example that we should follow his steps 1 Pet. 2.21 He died for us leaving us an example that we should die to sin as he died for sin But this is not all 3. In the third place then 3. But also Efficient it is the Efficient Cause working this death in the believer by a secret vertue issuing from it Thus are Christians here said to be engrafted with Christ in the likenesse of his death Non tantùm imitatione Beza Gr. Annot in Text. sed virtute as Beza rightly not only by way of Imitation conforming themselves unto his death as the pattern of their Mortification but also by way of Efficacy being conformed thereunto by a vertue flowing from Christ and his death And so much the word in the Text as Beza notes upon it doth here insinuate which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. a word saith he of passive signification importing not barely a conformity Conformatione mortis ejus Beza but a conformation as he renders it not only a being like but being made like and that by a power and vertue out of themselves viz. the power and vertue of Christ and his death working an answerable death in them And so much that word used by the Apostle to the same purpose Phil. 3.10 implies Being made conformable unto his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conformis factus or configuratus not conforming my selfe viz. by way of Imitation but being made conformable viz. by a power out of my selfe the power and vertue of Christ's death And this is that which the Authour to the Hebrews plainely asserts Heb. 9.14 where he layeth down this as one of the fruits of Christ's death The blood of Jesus Christ purgeth our consciences from dead works to serve the living God Dead works So he calleth sinfull lusts not formally as if they had no life no activity in them but effectively because they are deadly works bringing death upon the sinner that liveth in them Now from these saith the Apostle the Blood of Christ cleanseth the conscience of the sinner and so it doth not only in respect of the guilt of sin in Justification but also the power of it in Sanctification from which it so freeth the sinner as that he may now serve the living God The former of these is done by the merit the later by the vertue of
the likenesse of the one they shall be also in the likenesse of the other They shall be engrafted in the likenesse of his Resurrection that is they shall be made partakers of a Resurrection which carries with it a resemblance Instar ejus resurgent H. Grotius ad Text. a likenesse of his Resurrection Quest But what Resurrection is this Here is the first and main Question A twofold Resurrection Corporall Spirituall Ans For answer whereunto we may take notice of a two-fold Resurrection spoken of in Scripture a corporall a spirituall Resurrection the one of the Body the other of the Soul The later of these is the first Resurrection so called as it is commonly taken by Saint John Revel 20.6 where he pronounceth them blessed who have their part in the first Resurrection True indeed the Resurrection there spoken of is properly a generall Resurrection of whole Churches and Nations like that of the restoring of the people of the Jews which was represented unto the Prophet Ezekiel by the resurrection of those dry bones Ezek. 37. And is called by the Apostle Life from the dead Rom 11.15 Such a Resurrection shall there be of the Church after the thousand years a set time determined and appointed by God it shall be raised up from a low estate to a flourishing condition chiefly in regard of spirituall Priviledges This is the first Resurrection saith the verse fore-going But to have part in this first Resurrection is not barely to live in those times to be eye-witnesses of that Church-state but to share in it to feel the power and efficacy of those means those Ordinances which shall then be plentifully afforded and powerfully dispensed in the quickning of them spiritually in raising them up from the death of sin to the life of grace This is a Resurrection the first Resurrection the Resurrection of the soul The other the second Resurrection the Resurrection of the body of which the Apostle discourseth in that 1 Cor. 1â— and frequently elsewhere Quest Now which of these shall we conceive the Apostle to aim at here in the Text And which of these is it that carries such a Resemblance of the Resurrection of Jesus Christ Ans To this it is variously answered The Text by some understood of the former Amongst expositours some are for the one others for the other Chrysostome Origen Tertullian with divers other after them understand it of the former the second Resurrection And they contend it must be so understood How else saith the Apostle here We shall be also of his Resurrection speaking not in the present but in the future tense not sumus but erimus not we are but we shall be Now say they as for that first Resurrection that is past already with believers In this sense Hymenaeus and Philetus and their followers were not mistaken when they held that the Resurrection was past already 2 Tim. 2.18 True it is so being understood onely of the first Resurrection the Resurrection of the soul that is past in a regenerate person in whom the work of Sanctification is begun he is already raised from death to life But there is a second Resurrection a Resurrection of the body which they heretically denyed and that is to come And of that say they speaketh the Apostle here in the Text If we have been planted together in the likenesse of his death we shall be also of his Resurrection By others of the later 2. Others and that the greatest part understand it rather of the former of these the first Resurrection the Resurrection of the soul when it is raised from the death of sin to the life of righteousnesse Of this speaks the Apostle in the verse fore-going That like as Christ was raised from the dead by the glory of the Father even so we also should walk in newnesse of life And of this Resurrection it is say they that here he speaketh the first Resurrection Object But how then saith he We shall be Why the Apostle here useth the future tense speaking of believers We shall be planted in the likenesse of his Resurrection What are they not so already Upon their believing on Christ they are engrafted with him in the likenesse of both these both of his Death and Resurrection Being regenerated they have both the parts of Sanctification wrought in them not onely Mortification but also Vivification As they are dead to sin so they are quickned and raised to a new life The first Reâ—â—rection im 〈◊〉 〈◊〉 Ans To this Beza returns answer True they are so but they are so but in part The work is but imperfect in them As they are but in part dead so they are but in part raised to newnesse of life Such a mutuall both Relation and Proportion there is betwixt these two this death and this life this death of sin this life of grace Where the one is the other is But as the one is imperfect so is the other And so as the one increaseth so doth the other And hereupon saith he the Apostle chooseth rather to speak in the future then in the present tense rather we shall be then we are or have been because as we are not yet quite dead unto sin there being still some remainders of corruption left in the soul so neither are we wholly raised from the dead to a new life Only the work is begun daily increasing more and more untill it shall come to full perfection in heaven And therefore saith the Apostle We shall be also in the likenesse of his Resurrection Quest Now which of these wayes shall we take Which of these Expositions shall we pitch upon Ans Truth is Both may here be understood though principally the later Each carries a fair aspect with it And for my own part I see no inconvenience in taking them in both Onely I must acknowledge the later of them I look upon as most properly and principally intended and aimed at by the Apostle yet so as not excluding the former In such a joynt sense that phrase of the Apostles is expounded Phil. 3.10 where he maketh it his wish that he might know the power of Christ's Resurrection that is that he might by experience find the same power put forth in him which raised Christ from the dead working in him a double Resurrection first raising him from the death of sin to the life of grace here and then from the death of nature to the life of glory hereafter And in a like joynt sense are we to understand the same Apostle in the 8th verse of this Rom. 6. If now we be dead with Christ we believe that we shall also live with him Live with him viz. in the life of grace on earth and glory in heaven Both which make up one and the same life onely differing in degree whence it is that they are both comprehended under that one word of Glorification Rom. 8.30 Whom he justified them also he
glorified Glorifieth here in this life in Sanctification begun in the life to come in Sanctification perfect Grace is Glory inchoated Glory is Grace consummated And thus not unfitly may we understand the language of the Text as intending this twofold Resurrection the first Resurrection whereof Christians in measure already are and shall be made partakers in this life the second Resurrection whereof they shall be made partakers in the life to come And of each of these we shall find it true which the Apostle here insinuates in the Text that they carry with them a Resemblance of the Resurrection of Jesus Christ Each carrying a Resemblance of Christ's Resurrection Each of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Representation of his Resurrection The truth hereof I shall shew you by comparing the one with the other And this I shall do severally beginning first with the first 1. The first Resurrection 1. The spiritual Resurrection carrieth a resemblance the raising up of the soul from the death of sin to the life of righteousnesse this is a work which carrieth with it a resemblance of the Resurrection of Jesus Christ A resemblance of a Resurrection and of his Resurrection Of a Resurrection in generall of his Resurrection in particular Touch upon each distinctly 1. In the generall 1. In generall of a corporall Resurrection This spirituall Resurrection carrieth with it a resemblance of a corporall Resurrection It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hence it is that we find it so familiarly set forth under this expression If you be risen with Christ Col. 3 1. He hath raised us up together Ephes 2.6 Bring them together we shall find the one answering to the other See it in five or six particulars 1. They are alike in the Order of the work 1. Resemb In the Order of the work Resurrection presupposeth a Death going before it A man must first die before he can be capable of a Resurrection Herein lieth the difference betwixt Resurrection and Resuscitation the raising a man from his bed and from his grave In the one he is raised onely from sleep in the other from death This is peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resurrection Which word however it may be sometimes used for any kind of raising again As Luke 2.34 it is opposed to falling Behold this Child meaning Jesus is set for the falling and rising again of many in Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet most commonly in Scripture phrase it imports a raising from the dead And such is this spirituall Resurrection It is such a Resurrection as presupposeth a Death So much the Text giveth us clearly to understand If we have been engrafted in the likenesse of his death we shall be also in the likenesse of his resurrection Such was the Resurrection of Christ He first died before he rose again And such is the Resurrection of the Christian a resurrection which in order followeeh a death The Christian must first die to sin before he can be raised up to this new life this life of Righteousnesse This is the order which the Spirit of God in Scripture every where prescribeth and layeth down Psal 34.14 Depart from evill and do good Isai 1.16 17. Cease to do evill learn to do well 1 Pet. 3.11 If any man will love life and see good dayes let him eschew evill and do good As in naturall works Privation goeth before Generation so in this spirituall work Privation must go before Regeneration A thing must put off its old form and cease to be what it was before it can put on another form and become what it was not Thus must a Christian first put off the old man before he can put on the new Ephes 4.22 24. He must cease to live the life of sin before he can live the life of grace True in time these two go together but in order the one goeth before the other as Death doth before Resurrection A man is not capable of a corporall Resurrection untill he be dead There must first be a separation of the soul from the body And so must it be here Before man can be made partaker of this spirituall Resurrection he must die to sin There must be a separation of his soul from the body of sin otherwise he can never live unto God Mortification in order goeth before Vivification Applic. Some convinced to be strangers to this Resurrection Which by the way may convince many to be as yet strangers unto this blessed life However happily they may perform many duties and services unto God yet they do not live unto God How should they they never yet knew what it was to die to die unto sin Their souls are not yet separated from the body of sin they are not turned from and against all sin Some sins there are which their soules do yet cleave unto are wedded to they like them love them and live in them Against such the evidence is too clear they are strangers unto this Resurrection which in order followeth after death Here is a first resemblance 2. 2. Resemb In the Nature of the work This spirituall resembles a corporall Resurrection as in the Order so in the Nature of the work What is the Resurrection of the body but a motion from death to life a raising of a dead body from the grave of the earth to a new life and that by the return of the soul unto it which was for a time separated from it inabling it to exercise the operations of a naturall life And such is the spirituall Resurrection a motion from death to life from the death of sin to the life of righteousnesse caused by the return of the Spirit of God unto the soul inabling it to exercise the operations of a spirituall life Mark it Such is this spirituall Resurrection Spirituall Resurrection what The quickning and raising up of a dead soul Such are all men by nature dead men The hour cometh and now is when the dead shall hear the voice of the Son of God c. John 5.25 The dead men dead while they live living corporally but dead spiritually Dead in trespasses and sins as Paul hath it Ephes 2.1 having no more power to do any work of the spirituall life then a dead man of the naturall And as dead so buried Their souls daily as it were putrifying and rotting in the grave of sinfull corruption Such is the state of all men in their naturall condition before the grace of God meet with them Now this grace meeting with them it quickens and raiseth them Even when we were dead in sins he hath quickned us together with Christ and raised us up together Ephes 2.5 6. Thus in the work of Regeneration there is a new life put into the soul And that by the return of the Spirit of God into it At the first Creation of man man himself being made after the Image of
God his soul was then a Temple an habitation for the Spirit which was to the soul as the soul to the body the very life of it But upon man's fall this Spirit forsook that habitation and thereupon followed a spirituall death the soul of man died And in that state it continueth under the power of this spirituall death until that Spirit return again which it doth in the work of Regeneration And so returning now it restoreth it to life again enabling it to live unto God and to exercise the operations of a spirituall life to live in the Spirit and to walke in the Spirit as the Apostle phraseth it Gal. 5.16 25. to live no longer to the lusts of men but to the will of God as St Peter hath it 1 Pet. 4.2 Such is this work of Renovation and in this respect not unlike a Resurrection 3. In the third place Resemb 3. In the Integrity of the work This Spirituall resembles the Corporall Resurrection as in the Order and Nature so in the Integrity of the work Such is the Corporall Resurrection a raising up not of some one or more members onely but of the whole body And such is this Spirituall Resurrection It is a raising up of the whole man Even as I said before of Mortification It is an entire work running thorow the whole man and thorow the whole body of sin A separating of the soul not onely from some one sin or many sins but all sins Even so is Vivification a through work going through the whole man Hence is it that we finde it called a Putting on the New man Eph. 4.24 intimating that this work of Renovation it is an entire work passing through the whole man through all the faculties of the soul all the members of the Body It is Pauls prayer for his Thessalonians 1 Thes 5.23 Now the very God of peace sanctifie you wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man in every part and I pray God that your whole Spirit Soul and Body be preserved blamelesse unto the coming of our Lord Jesus Christ Where truth of Sanctification is vouchsafed the whole man partakes of it No part of soul or body in a Regenerate person but feeles the vertue of the spirit of Grace purging out old corruption infusing new qualities In the Soul the understanding that is renewed Be ye renewed in the spirit of your minde Eph. 4.23 and that by putting a new light into it Ye were sometimes darkenesse but now yee are light in the Lord Ephes 5.8 The Will and Affections they are renewed having new Motions new Inclinations new Dispositions put into them new desires new feares new loves new joyes new sorrows new hopes new confidences In the Body all the members are renewed in respect of their Obedientiall faculty being no longer what they were Instruments of unrighteousnesse unto sin but Instruments of Righteousnesse unto Holinesse Rom. 6.13 Thus the beleever being in Christ he is made a New Creature Old things are past away All things are become new 2 Corinthians 5.17 Thus doth the Grace of Christ equalize the sin of Adam Adams sin like a desperate poyson it spread it selfe through the whole man infecting all bringing death upon all So doth the Grace of Christ like a Soveraigne antidote it diffuseth it self through the whole man healing restoring renewing all The salve is as large as the soare Here is a third Resemblance in the Integrity of the work 4. See a fourth Resemb 4. The difficulty of the work in the Difficulty of the work Resurrection is a work of difficulty To raise up a dead body from the Grave is a work that transcends the power of nature In no one thing did Christ more manifestly and mightily declare himself to be the Son of God then in this in raising up others and himselfe from death to life Declared to be the Son of God with power by the Resurrection from the dead Romans 1.4 And such is this spirituall Resurrection the raising up of a dead soul from the grave of sin to an heavenly life It is a work which men or Angels cannot do In respect of difficulty no ways inferiour to a Resurrection A work of a mighty almighty power So the Apostle setteth it forth Ephesians 1.19 20. Where he prayeth for his Ephesians that amongst other things they might know know by experience what is the exceeding greatnesse of his power towards them which beleeve According to the working of his mighty power which hee wrought in Christ when hee raised him from the dead Such is that power which God manifests in raising up dead souls from the death of sin to the life of Righteousnesse it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding greatnesse of power no less then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that effectuall working of the power of his might which hee put forth in raising Christ from the grave Applic. Much then are they mistaken who conceive the work of the holy Ghost Conversion more then a Morall swasion in producing and breeding faith and Holinesse in the soul to be no more but a morall swasion to which it is in the power choice of man himself to yeeld or not to yeild Surely such a swasion cannot be said to be the working of Gods mighty power like that wherby he raised Christ from the dead Resurrection imports more then a swasion They are not all the Arguments and perswasions that can be used that will raise a dead man from his grave There must be a new principle of life put into that liveless carkass to give motion to it So is it here They are not all the most perswasive Arguments that can be suggested to and pressed upon a dead soul that can cause it to arise from the dead There must be a principle of a spirituall life breathed in the face of it by the Spirit of God before it can awake and arise Why men are called upon to arise which of themselves they are not able to do Obj. But why then are men themselves called upon so to do Awake thou that sleepest and stand up from the dead c. So the Apostle exhorts Eph 5.14 speaking from the prophet Isa cap. 60.1 as it is commonly taken or rather as Beza notes it cap. 26.19 It should seem then that man hath some power in himself to perform what here he is put upon The Exhortation Eph. 5.14 directed to Beleevers A. To this it is answered As for that exhortation it may be conceived to be directed to beleevers Even they somtimes sleep So did the five wise Virgins as well as the foolish All slumbred and slept Mat. 25.5 And they may seem somtimes to fall into a dead sleep through the surprizall of carnall security Now as for them the Exhortation is not vain to call upon them to awake and arise in as much as they are able to do this by the power of that spirit which they have already received But
This it is which our Saviour meaneth in Joh. 4.14 Whosoever shall drink of the water that I shall give him shall never thirst So again Joh. 6.35 He that cometh unto me shall never hunger and he that believeth in me shal never thirst that is he shal find a full satisfaction in me as that he shal not hunger and thirst after other things as somtimes he did his soul shal not run out inordinately after creature-comforts to seek for happinesse and contentment in them Thus doth the life of this new-creature carry with it in measure a conformity to the life of Jesus Christ after his Resurrection being as his was a spirituall life 2. An immortall life 2. And secondly an immortall life Thus was Christ raised never to die again And so is the Christian raised So the Apostle himselfe maketh out this Resemblance ver 9 10 11 12. of this Chapter Christ being raised from the dead dyeth no more death hath no more dominion over him c Likewise reckon ye your selves also dead unto sin but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortall bodies c. Christ being raised from the grave he returns no more to his old lodging to his former state He never came under the power and dominion of death again Even so the Believer being once raised up from the grave of sin he dieth no more Expresse to this purpose is that of our Saviour John 11.25 26. He that believeth on me though he were dead yet shall he live And whosoever liveth and believeth on me shall never die This are we to understand not only of the second Resurrection as Arminians would have it who that they might decline the evidence of this Text make use of that subterfuge but also and most properly of the first Resurrection the raising up of the soul to a spirituall life Of such a life speaketh our Saviour in Joh. 5.25 The hour cometh and now is when the dead shall hear the voice of the Son of God and they which hear it shall live Understand it not only of a corporall Resurrection as Grotius would have it in which sense yet it is true which is there said but of a spiritual Resurrection The Dead such as are spiritually dead dead in sin They shall hear the voice of the Son of God They shall hear Christ speaking to them in the Ministery of his word And they which hear this word hear it with faith They shall live live a spirituall life the life of grace here and glory hereafter And in a like sense are we to understand this passage in this 11th Chapter wherein our Saviour as Diodate observeth upon it according to his usuall custome taketh occasion from the corporall Resurrection before spoken of to instruct Martha in the doctrine of the spirituall Resurrection And speaking of this Resurrection he saith He that believeth on me though he were dead dead in trespasses and sins yet shall he live live a spirituall life And whosoever so liveth and believeth on me shall never die never die a spirituall death again never come under the power and dominion of sin again never totally fall from the grace which he hath received That incorruptible seed by which he is regenerated shal abide in him that Spirit of grace which he hath received shall maintain this spirituall life in him True indeed the body is still subject unto death but not so the soul If Christ be in you saith the Apostle the body is dead because of sin but the spirit is life because of righteousnesse Rom. 8.10 that is as Diodate and Beza and others expound it the body is yet subject to corporall death through the remainders of sin that are in all regenerate persons but The spirit is life even that little spark of the Spirit o grace that is still life unto the soul here and shall be both to soul and body hereafter through the most perfect righteousnesse of Christ imputed unto them Their bodies they are daily decaying daily dying as Paul saith of himselfe 1 Cor. 15.31 but not so their souls Though our outward man perish yet our inward man is renewed day by day 2 Cor. 4.16 And as for the second death that shall have no power over them Blessed and holy is he that hath his part in the first Resurrection on such the second death shal have no power Rev. 20.6 The second death is eternall death so expounded chap. 2. ver 8. And from this death are they freed who have their part in this first Resurrection The Believer an immortall creature O the blessed condition of a Believer The very day that he is raised up from the death of sin to the life of grace he is made an immortall creature That grace of God which bringeth this life bringeth immortality with it as the Apostle puts them together 2 Tim. 2.10 The believer dieth no more As for the death of nature it is not worth the name of death to him being only an entrance and passage into life and the poison and bitternesse of it being taken away As for those true and terrible deaths spirituall death the death of the soule eternall death the death both of soul and body these the believer is no more subject to Or though subject to them as in himself he is yet he shall be so kept by the power of God through faith unto salvation as he shall never actually come under the power of them He that will make a believer being once risen with Christ raised from the grave of sin subject to die again subject to fall away from the grace of God totally and finally and so to be brought under the power of the second death may as well make Christ subject to death after his Resurrection Christ being risen from the dead he dieth no more All the men and divels in the world could not drag him to the grave again being once risen from it The soul that is once risen with Christ quickned by his Spirit it is not all the power of hell that can bring it to the grave of sin again that can bring it under the power of a spirituall and eternall death Herein the Christian 's first Resurrection his soul-Resurrection answers the bodily Resurrection of Jesus Christ He is raised as Christ was in the generall to a new life in the particular to a spirituall to an immortall life Generall 2. The believer raised to the glory of God his Father And thus also is he raised as Christ was To the Glory of God the Fahter There is the second Generall Thus was Christ raised To the Glory of his Father and that both actively and passively Actively to the glorifying of him Thus was Christ raised 1. Actively to glorifie him Passively to be glorified with him 1. To glorifie him Father glorifie thy Son that thy Son also may glorifie thee So our Saviour begins his prayer John 17.1 This Jesus
of spiritual union or Communion with Jesus Christ under an impossibility of ever being renewed of ever partaking in a second spiritual Resurrection Answ Answ Still this makes the case more difficult yet despaire not Surely Lazarus died again after his first resurrection yet shall his body be raised again at the last day Believe it Christ is able to do as much for thy Soul as he will do for his Body And this if thou beest not stil wanting to his grace he will do Restore thee from thine Apostacy Quest Quest But what then shall I do that I may be made partaker of this grace that I may have my part in this first resurrection What to be done to attain this Resurrection nay being a dead man what can I do A dead man is a meer patient in the work of his own resurrection Ans Answ True and so is a sinner in the first act of his own Conversion as I have before shewed you In thine own strength without Christ thou canst do nothing in this way as our Saviour tels his Disciples John 15.5 what Paul saith of a dead Body 1 Cor. 15.43 we may say of a dead Soul It is sown in weaknesse Being dead in sin it is in a state of impotency not able to raise it self or to contribute ought toward it own resurrection But yet this thou mayst doe and this be thou directed to do 1. Wait and attend upon God in the use of Direct 1 those means whereby he ordinarily effecteth this Resurrection This could that poor Waite upon God in the use of means impotent bed-rid man in the Gospel do John 5. Though he could not put himselfe into the waters yet he could lye at the pool And the like maist thou doe Though thou canst not quicken and raise up thy self yet thou maist attend upon those means whereby God is wont to convey that grace whereby he effecteth this work which is the Ministry of the word By this means it was that those dead bones were quickned Ezek. 37. viz. by the Prophets prophecying upon them verse 4. Hee said unto mee Prophecie upon those bones and say unto them O ye dry bones hear the word of the Lord. And by this means it is that dead souls are quickned by the Ministry of the word This is the Trumpet of Jesus Christ Here is the voyce of Christ to be heard whereby he quickneth the dead And therefore with care diligence conscience attend upon this Ordinance hearkning and listning to hear the voyce of Jesus Christ 2. Direct 2 Not hardening our hearts Not hardening the heart Let that be a second direction To day if you will hear his voyce harden not your hearts Heb. 3.7 This men of themselves can do Though they cannot soften their own hearts yet they can harden them and that by resisting the motions of the spirit of grace Now would you have your part in this first Resurrection take heed of thus hardning your hearts take heed of resisting quenching the first Motions of this spirit but give way to them let in the voyce of Christ into your soules Let in the voyce both of the Law and Gospel Let in the voice of the Law The voyce of the Law for the awakening of you This is the first use of the Law to rouse and awaken dead souls to convince poor sinners of the sinfulnesse and misery of their Naturall Condition Let it bee usefull to you in this way Give way to the spirit of conviction for the awakening of you Were it possible that a dead man could be awakened and made apprehensive and sensible of that state wherein he is being under the power of death to see how he hath the grave for his house and maketh his Bed in the darkness where corruption and the worme claime kindred of him being his onely Companions as Job describeth that state Job 17.14 he should not need to be perswaded to arise and come forth and to accept of a Resurrection being tendred to him Surely so would it bee with poor sinners Were their consciences but once thoroughly awakened and themselves made apprehensive of the misery of their naturall condition how their soules ly putrifying and stinking in the grave of sin they should need no other argument to induce them to come out from thence and to accept of this new life offered and tendred unto them Suffer your selves therefore to be thus awakened Give way to the discoveries of the Law bringing them home to your selves in your own particular that so you may see and feel your selves in a state of sin and death under the power of a spirituall death bound over unto Eternall death Let in the voice of the Gospel Answering it Being thus awakened by the Law now hearken to the sweet voice of Christ in the Gospel calling upon you and commanding you to arise and stand up from the dead Lending not only your ears but your hearts to this call closing with it returning answer to it as old Elie adviseth young Samuel to do in a like case 1 Sam. 3.9 speak Lord for thy servant heareth Thus when Christ shall be pleased to call upon you outwardly in the Ministry of his word inwardly by the motions of his spirit inviting perswading requiring you to arise from sin to Righteousnesse give entertainment to this call of his accepting this offer of grace by faith receiving Christ himselfe into your hearts yeelding up your selves unto him to be framed and fashioned according to his will So doing he wil communicate himself unto you in this blessed way being unto you Resurrection and life For this you have his expresse promise with an Ecce a Behold before it that you may take the better notice of it Revelation 3.20 Behold I stand at the door and knock If any man hear my voice and open the door I will come in and sup with him and he with me The Doore there spoken of is the doore of mens Consciences At this door Jesus Christ standeth attending and waiting with much patience upon poor sinners Thus standing at this Doore he knocketh this hee doth by outward means and inward Motions as one desirous of admittance Now saith he If any one hear my voyce not only giveth me the bare hearing but hearkneth attendeth to what I say And openeth the door thereupon letting me into his heart receiving me by faith accepting me as a Saviour and a Lord I will come and sup with him c. I wil now communicate my self unto him in the most intimate way letting into his soul the sweetest and most efficacious influences of my grace and spirit for the carrying on and perfecting that blessed work which is there begun This will Jesus Christ doe to the soul that thus hearkneth to his voyce to his Admonitions Exhortations Offers Promises receiving him by faith cleaving to him by Love submitting to him by Obedience he will be to it Resurrection and Life The