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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77515	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.	Brinsley, John, 1600-1665.; Ashe, Simeon, d. 1662.	1652 (1652)	Wing B4737; Thomason E1223_1; ESTC R22919	314,532	569

It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the similitude of his resurrection That it is so will appear in four or five particulars The Principals whereof we shall find hinted unto us in the verse before the Text in the later part of it where the Apostle saith that We are buried with Christ by baptisme into death That like as he was raised from the dead to the Glory of the Father so we also should walk in newnesse of life In which passage we may take notice of two things touching the Resurrection of Christ Two generall Resemblances taken from the verse fore-going both usefull to our present purpose 1. That he was raised to a new life 2. That he was raised up to the Glory of God the Father The former of these is insinuated Like as Christ was raised from the dead so we also should walk in newnesse of life intimating that Christ was raised up to a new life The other expressed Christ was raised from the dead to the Glory of the Father So Beza and others read it To the Glory conceiving the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By for To. The like we find 2 Pet. 1.3 Him that hath called us to glory and vertue The Originall hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by glory put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to glory as our Translation renders it So here Christ was raised from the dead by the Glory i. e. to the Glory of the Father And in both these we shall find the Christian 's spirituall Resurrection resembling his corporall Resurrection Generall 1. In the newness of his life 1. In the newnesse of life whereunto he is raised Christ was raised to a new life a life different from that which before he lived Herein did his Resurrection differ from the Resurrection of those others whom we read to have been raised again from the dead Such was the the life of Christ after his Resurrection In the Old Testament the son of the widow of Zarephath 1 King 17.22 the Shunamites son 2 King 35.36 the man that was cast into Elisha's Sepulchre and touched his bones 2 King 13.21 In the New Testament the son of the widow of Naim Luke 7.15 Jairus his daughter Mat. 9.25 Lazarus John 11.43 Tabitha or Dorcas Acts 9.40 All these were raised from the dead but they were raised to the same life which formerly they lived But so was not the Lord Jesus He was raised up to a new life new both for kind and continuance For kind he was raised from a naturall to a spirituall life for continuance he was raised from a mortall Such is the Christian's life to an immortall life And herein the Christian's first Resurrection carries with it a resemblance of his Resurrection Being 1. In the Generall 1. In the generall a new life a raising up of the soul to a new life That we should walk in newnesse of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Newnesse of life for a new life Such is the Christian's life to which he is raised in and by his spiritual Regeneration A new life That it is so and in what respects it may be said so to be I shewed you at large in opening of the former verse I shall now only remind you of the heads It is a new life having a new principle a new rule a new end ordered after a new manner 1. Having a new Principle 1. Having a new Principle Before regeneration what was the principle of his life why the Flesh The unregenerate person is one that walketh after the flesh Rom. 8.1 that is sinfull corruption whereunto all meer naturall men are servants as Peter describeth those pernicious seducers 2 Pet. 2.19 Out of this principle it is that they act being themselves acted by the spirit of Satan as Paul saith of his Ephesians Ephes 2.3 In times past ye walked after the Prince of the air the spirit that worketh in the children of disobedience This was the old Principle But now behold a new Principle even the Spirit of God that Spirit of Holinesse or Sanctification as Paul calleth it Rom. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Spirit which dwelt in the humane nature of Christ and raised him that also dwelleth in every true believer So saith the Apostle Rom. 8.11 2 Tim. 1.14 where speaking of the Spirit of God he calleth it an indwelling Spirit Even as the soul dwelleth in the body so doth this spirit dwell in the soul of a regenerate person animating and actuating it Whence it is that the believer is said to live in the spirit Gal. 5.25 and to walk in the spirit ver 16. and to walk after the spirit Rom. 8.1 and to be led by the spirit ver 14. and to serve in newnesse of spirit Rom. 7.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 newnesse of spirit for a new spirit even the Spirit of God by which believers are acted and according to the dictates directions motions whereof they now order the course of their lives and conversations Thus is the regenerate man's life a new life having a new Principle 2. A new Rule 2. And secondly a new Rule What is the unregenerate man's rule which he walketh by Why at the best carnall reason It may be the precepts of men humane Laws and Constitutions which he dare not transgresse for fear of the penalty It may be example Vivitur exemplo the custom of the times the course of the world In times past ye walked according to the course of the world Ephes 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mundane itatem mundi as the Syrian Interpreter and Tremelius render it the worldlinesse of the world It may be his rule is to walk without rule Such is the course of licentious persons who walk as Paul saith of some of his Thessalonians 2 Thes 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irregularly disorderly making their will their rule But so doth not the regenerate person His life is a regular life his conversation is an orderly conversation So David describeth the righteous man Psal 50.23 He is one that disposeth his way as the Hebrew hath it that ordereth his conversation walking by rule And what rule Why the rule of the new creature As many as walk according to this rule peace shall be upon them and mercy Gal. 6.16 which is the rule of the word the rule of faith and obedience According to this rule doth the regenerate person walk It is David's prayer unto God for himself Psal 119.133 Order my steps in or according to thy word And in the 9th verse of that Psalm propounding the question Wherewith shall a young man cleanse his way he answers By taking heed thereunto according to thy word Here is a new rule 3. A new End 3. A new End What is the unregenerate man's end In living he liveth to himselfe to his own honour profit pleasure

as the same Apostle hath it cap. 1.2 the last Time or Times so St Peter cals them 1 Pet. 1.5 20. And St John the last Hour 1 John 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last Time or Hour So did the Apostles then look upon the world as drawing towards a period a consummation And that not far from it in their times what then may we do in ours But I passe on Thus Christ appeared in the end of the world and that but Once Once and but once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the Priests under the Law they appeared Often before God in the execution of their Ministeriall function The Priest went always say the 6th and 7th verses of this chapter i. e. daily every day into the first Tabernacle the holy place the second court of the Tabernacle or Temple accomplishing the service of God But into the second the Holy of Holies went the High Priest once every year Thus they appeared Often But Christ our High Priest appeareth but Once Once upon Earth and Once in Heaven Once upon Earth before Men Of this speakes the Apostle here in this 26. verse Once in Heaven before God Of this he speakes verse 12. By his own blood he entred in once into the Holy place i. e. Into Heaven Marke it Once he appeared upon Earth and once in Heaven Christ appeareth once upon Earth and once in Heaven As for any such second appearing upon Earth and returning to heaven before his coming to the last and generall Judgment Millenaries confuted as some imagine this our Apostle taketh no notice of it And therefore I dare not avouch it Nay hee tels mee expresly in the last verse of this chapter that Christ having been once offered to bear the sins of Many he shall appear the second time without sin unto Salvation unto them that looke for him Marke it Christ appeareth not twice upon Earth once to suffer and once to reign there personally and twice in Heaven once after his Resurrection and once after the settlement of his supposed Government as some have conceived but Once upon Earth and once in Heaven As for his second Appearing it shall be unto Salvation to the compleat and perfect salvation both of Soul and Body in heaven so Expositors I think universally expound that place of all those who love and look for that Appearing Heb. 5.9 2 Tim. 4.8 In the mean time let it be enough for us that he hath appeared once upon Earth So it may well be if we do but consider what followeth viz. the end of this Appearance which was To put away sin How Christ is said to have put away sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Abrogating abolishing taking away of sin Not taking it out of the world No the world still lyeth in wickednesse 1 John 5.19 Nor yet taking it out of the persons of his redeemed ones so as that it is should have no abiding no inbeing in them No this is a perfection reserved for heaven not to be looked for on Earth But so taking it away as that it shall not be imputed to them nor yet reign in them For both these ends Christ appeared upon Earth for the abolishing of sin in his people both in respect of Guilt and Power It is the former of these that is here properly and principally intended So much will appeare from the next clause which setteth forth the way and means whereby Jesus Christ effecteth this abrogation and abolition of sin viz. By the Sacrifice of himselfe The Sacrifice of Christ himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the Sacrifice which Christ our High-Priest offered Not the Bodies of other creatures as those Legall Priests did but his own body Offered upon Earth Vide D. L. in Heb. 1.3 9. ver 26. himself And this Sacrifice he offered up not in Heaven as the Socinian would have it in presenting himselfe before God his Father but upon Earth viz. in his Passion upon the Crosse There was this Sacrifice offered up Duplex est ut legalium quarundam victimarum ita Christi oblatio prior mactationis altera ostentationis Grot. de satisfact cap. 10. True indeed it was afterwards presented in heaven but it was first offered upon Earth So was it with some Sacrifices under the Law The blood of them was represented by the High Priest in the most Holy place as this our Apostle tels us ver 7. of this chapter but they were offered before viz. in the slaying and sacrificing of them by the Priest So was it in this Sacrifice of Christ How ever it be presented before God in heaven which is an other part of Christs Mediatorship as God willing I shall shew you hereafter belonging to the next branch his Intercession yet it was offered up upon earth viz. in his Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In mactatione Sacrificium Grot. de Satisf cap. 10. Thus were sacrifices said to be offered up when they were slain So profane Authors ever use the word and Scripture the like When God biddeth Abraham go offer his son Gen. 22.2 he addresseth himselfe to slay him ver 10. which because hee had intentionally done though not with his hand yet in his heart he is therefore said to have offered him up Heb. 11.17 Therein was Isaak a Type of Christ who was offered up after the same manner being actually slain There was he truely offered Hence it is that Saint John calleth him onely the Lamb slain Revel 5.6 and 13.8 which Saint Paul renders Sacrificed Offered Christ our Passeover is sacrificed or offered for us 1 Corinthians 5.7 Thus was Christ first offered up upon Earth Neither was this only a Preparation to that oblation which is made in Heaven as the Socinian would have it but a perfect Oblation The death of Christ more then a preparation to his oblation So was the offering made by the Priest in the Holy-place It was more then a Preparation to an offering a true Sacrifice As for the presenting of the blood of the Sacrifice in the Holy of Holies it was not properly a Sacrifice Grotius ibid. but rather the Commemoration of a Sacrifice already made So standeth it betwixt Christ's Oblation and his Intercession The former was done upon Earth There was the Sacrifice offered The later is only a Commemoration of that Sacrifice a presenting it unto God as it were continually to put him in minde of what was done that for the merit thereof hee may bee propitious unto his people And this is the Sacrifice whereby Christ is said to put away sin By this sacrifice Christ putteth away sin Not properly his Intercession in heaven but his Immolation his oblation upon earth in his death upon the cross So the Spirit of God clearly carries it every where ascribing the work of our Redemption the taking away of sin to the death and blood-shed of Christ He

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

of the Gentiles to the participation of the Covenant of grace to have union and communion with Christ and his Church he sets it forth under this Metaphor of ingrafting using the word no lesse then six severall times in that Chapter And indeed of all Metaphors expressing and setting forth unto us the spirituall union and communion betwixt Christ and the believer I know none more apt more elegant more lively then this And therefore I shall spend a little more time then ordinary in the prosecution of it The Similitude prosecuted Christ and the believer are grafted together as the graft and the stock In prosecuting hereof I shal shew you these four particulars 1. Who is the Stock 2. Who the Branches 3. How these two come to be ingrafted the one into the other 4. And lastly The Resemblances betwixt the naturall and spirituall Implantation In the three former I shall be brief intending to insist more largely upon the last 1. The Stock Christ 1. In the naturall Implantation there must be a Stock to graft upon So in this spirituall Implantation here is a Stock Who that is the Text it self points it out viz. Christ himself We are planted together with him Elsewhere our Saviour himself giveth it us more expresly John 15.5 I am the Vine He is the Stock Christ according to his two natures putteth on a two-fold Relation and is sometimes called a Branch sometimes a Stock or Root the former we meet with Isai 11.1 where Christ is called a Rod or Branch There shall come forth a Rod out of the Stem of Jesse and a Branch shall grow out of his Roots Jesse or Ishai the father of David he was that Root Christ according to his humanity he was a Rod a Branch springing from the Root So some conceive him elsewhere called Isai 4.2 In that day shall the Branch of the Lord be beautifull and glorious Which most take as spoken of Christ though others more genuinely as I conceive understand it of the Remnant of Israel escaping out of Babylonish Captivity as the later part of the verse seemeth to expound it More plainly Zach. 3.8 Behold I will bring forth my Servant the Branch A Text clearly pointing at Christ The later we meet with Isai 11.10 There shall be a Root of Jesse There the Relation is changed He that was a Branch before ver 1. is here called the Root Christ both Root and Branch to the same Stock According to that Rev. 22.16 I am the Root and Off-spring of David The Off-spring of David according to his Humanity as man The Root of David according to his Divinity as God Quest But how is he the Root or Stock into which believers are implanted whether as God or man Ans I answer as both as Mediatour as God and man So is he the Stock 2. 2. The Branches Believers From whence we may collect in answer to the second Proposall Who are the Branches viz. All true believers who are given to him not only by Election but also by effectuall Vocation given actually to believe on him I am the Vine ye are the Branches saith our Saviour to his Disciples in the place fore-named John 15.5 Such are all true believers All plants of God's planting Such as be planted in the House of the Lord Psal 92.13 All plants ingrafted into this Stock 3. And how come they so to be 3. How they come to be implanted There is the 3d particular In answer whereunto following the trail of the Metaphor I might here shew you both who is the Planter what are the Instruments 1. The Planter 1. The Planter here is two-fold Principall Ministeriall 1. Principall God 1. The Principall is God himselfe My Father is the Husbandman saith our Saviour Joh. 15.1 2. Ministeriall the Ministers of the Gospel 2. Ministerial the Ministers of the Gospel who are God's Servants his Labourers in this plantation We are labourers together with God saith the Apostle 1 Cor. 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labourers in this planting work The Minister of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that planteth I have planted saith Paul ver 6. 2. The Instrument 2. The Instrument double in this work is two-fold according to a two-fold Implantation There is an outward and visible and there is an inward and invisible Implantation And each of these hath its severall Instrument 1. In the former of them the Instrument made use of is that which the Apostle himself here points at viz. the Sacrament of Baptisme 1. Of the outward Implantation the Sacrament of Baptisme Christians are baptized into Christ ver 3. and so ingrafted into him The one answers the other So they are outwardly visibly And thus are little children Infants like young and tender twigs they are grafted into this Stock into Christ by an outward visible Implantation Ingrafted into him Sacramentally 2. Besides this there is an inward spirituall invisible Implantation 2. Of the inward Implantation and ingrafting into Christ And in effecting of this there are two sorts of Instruments The one Mediate the other Immediate 1. The Mediate instrument is the word 1. Mediate the word in the Ministry of it Paul planteth but how By preaching of the Gospel The spirit of the Lord is upon me saith the Prophet Isaiah speaking of Christ Isaiah 61. verse 1. and hath sent me to preach glad tidings viz. to preach the Gospel as Saint Luke explaines it Luk. 4.18 And to what end why amongst other that those which mourne in Sion poor penitent sinners might be called Trees of Righteousnesse the planting of the Lord. So you have it verse 3. This is the ordinary Instrument which God is pleased to make use of in this planting work viz. the preaching of the Word the Law and Gospell By the one he cutteth men off from the old stock the stock of Nature By the other he putteth them into this new stock grafteth them into Christ as I shall show you more fully anon Here is the Mediate Instrument 2. The Immediate on Gods part is his Spirit 2 Immediate viz. the Spirit the Faith which giveth efficacie to both the aforesaid Ordinances Baptisme and the Word making them effectuall for those ends to which they are ordained On mans part faith Faith applying Christ unto the soul and the soul unto Christ Thus in the naturall ingrafting there is a mutuall application of the Graft to the stock and the Stock to the Graft The like mutuall application is there betwixt Christ and the beleever The beleever apprehendeth Christ Phil. 3.12 and is apprehended of him This on mans part is done by faith laying hold upon him applying him with all his merits and benefits unto himself and giving up himself wholly unto him Herby Christ and the beleever are made one the one ingrafted into the other Thus have I briefly dispatched the three first particulars which make way for the fourth and last