waies of peace Luk. 1.79 Causing them to walk in the statutes and to keep the Judgments of their God and so to yeild an Evangelicall Obedience to his Law keeping his word and his Covenant walking in their measure worthy of the Lord unto all pleasing Not willingly offending or provoking him Thus doth this our Mediatour save his people from their sins as the Angel telleth Joseph Matthew 1.21 Those who beleeve on him they are his people And them hee saveth from their sins not onely from the Guilt but also from the Power of them He saveth them from all their uncleannesses as the Prophet hath it Ezek. 36.29 So as whilest sin is not imputed to them it doth not reigne in them No thus they sin not So saith Saint John of him that abideth in Christ 1 John 3.6 He sinneth not Not willingly with full consent of will not so as to make a practise of sin so as to live in a course of known sin No whosoever so sinneth hath not seen him nor known him as it there followeth Presumptuous sinners are strangers unto Christ they never had any lively apprehension any effectuall knowledge of him Those who so know him he keepeth them from such sins whereby they should violate and make void the Covenant betwixt their God and them And thus you see the former Branch of this Point opened and explained How Christ is a Surety on the believers part to God A Surety in way of Satisfaction for what is past A Surety in way of Caution for what is to come Come we now to the later to see how he is a Surety on God's part to man II. Christ a Surety on God's part to man This it is saith the Socinian which is intended by the Apostle in the Text fore-named Heb. 7.22 where he calleth Christ Dr L. Comment ad loc The Surety of a better Covenant viz. the New Covenant So he is say they on God's part to us being sent by God to us and contracting a Covenant with us in his Name he then ratified it on God's part making faith of it unto us undertaking that God would keep the promises thereof and perform them unto us And herein we will not differ with them In this sense though not onely in this as they would have it Christ is rightly said to be the Surety of this Covenant in as much as he undertaketh for it on God's part that all the promises thereof shall be made good to us This is that which the Apostle tels us 2 Cor. 1.20 where speaking of Christ Assuring the Promises he saith that All the Promises of God in him are Yea and in him Amen As they are made in him and for him so they shall be made good by him and through him Hereof he giveth assurance unto us And that he doth divers wayes Which he doth divers wayes By his word by his works by his Blood by his Spirit Every one of which maketh faith to us concerning the Covenant and the Promises thereof 1. By his Word 1. By his Word Thus did Moses promise for God under the Law assuring the people by word of mouth of the performance of his Covenant unto them Moses pro Deo spospondit in lege veteri Jesus pro Deo in nová lege Grot. Com. ad Heb. 7.22 And thus hath Jesus Christ promised for him under the Gospel Being upon earth he declared and published the Covenant in his name by word of mouth assuring all the promises thereof unto believers making faith of them Verily verily I say unto you it is his speech to the Jewes John 5.24 He that heareth my word and believeth on him that sent me hath everlasting life hath it in the promise hath the insurance of it and shall not come into condemnation but is passed from death to life Being already made partaker of the life of grace he shall also be certainly made partaker of the grace of life the life of Glory as certainly as if he were already possessed of it Thus did Christ then in his own person hold forth the Covenant of grace preaching publishing the Gospel of the Kingdom assuring all penitent believers of the performance of the Stipulation on God's part And the same he now doth by his Ministers whom he sends upon the same errand to publish the same Covenant and in his Name to assure all those who shall accept it of the performance therof unto them This is the Commission which he giveth unto these his Ambassadors viz. That Repentance and Remission of sins should be preached in his Name among all Nations Luk. 24.47 Go ye into all the world and preach the Gospel to every creature He that believeth and is baptized shall be saved Mark 16.15 16. Thus he assureth the Covenant by his Word And secondly By his Works 2. By his Works They were a confirmation to his Word and so a further assurance unto us This is that which our Saviour tels the Jews John 5.36 I have greater witnesse then that of John the works which I do bear witnesse of me John's Testimony was only verball by word And such is the Testimony which the Ministers of the Gospel give But Christ's Testimony is confirmed by works What works why the works of God as he cals them John 9.3 such works as his Father had given him to do John 5.36 And such works as none but God could do So he tels the Jews John 15.24 If I had not done the works which no other man did And what works were these why his miraculous works some of which were such as never any before him did As viz. the casting out of all kind of Divels the curing of all kinds of diseases onely with his word the raising up of the dead after four dayes buriall These were the Works of God as himselfe saith of that cure done upon the man that was borne blind John 9.3 He was so born saith he that the works of God should be made manifest in him viz. in the restoring of him to sight And these were such works as never man before him did So saith the blind man of that cure done upon himselfe Since the world began was it not heard that any man opened the eyes of one that was born blind ver 32. of that Chapter Moses and Elias and Elisha those great Prophets they had done many great works but none like these And being such they bear witnesse of him The works which I do in my Fathers Name they bear witnesse of me saith he to the Jewes John 10.25 They bare witnesse to his Person that he was the Son of God And they bare witnesse to his Doctrine that it was the word of God confirming it Of such use were those Miracles wrought by the Apostles in his Name They went forth saith the Evangelist and preached every where the Lord working with them and confirming the word with signs following Mark 16.20 What signs why those spoken
Annot. ad loc but then they add'd the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord and God A Text speaking so full for the Divinity of Christ that as Beza saith of it All the Arians in the world do but in vaine go about to elude it To this add that other obvious one of the Apostle Rom. 9.5 where speaking of Christ he calleth him God blessed for ever True it is what Erasmus observes Cyprianus lib. adversus Judaeos 2 cap. 5. Hilarius in Psal 12.2 Vide Bezam Graec. Annot. and Grotius sayeth hold of that in citing this Text some of the Ancients as Cyprian and Hilary have left out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God But that omission saith Beza is to be imputed Librariorum vitio to the writers or keepers of those copies which plainly appears in that the designe of both these Authours in those places is from that Text to prove that the Name of God doth truely and properly agree unto Christ To which purpose also the Greek Father Athanasius in his disputation against the Arians urgeth both that Text and Word To these if need were other Testimonies might be added as that known one Phil. 2.6 where the Apostle speaking of Christ he saith that Hee being in the form of God thought it no robbery to be equall with God Which place however obscured by Erasmus and wrested and blanched by Grotius and others yet speaketh fully for the Divinity of Christ as Beza clearly vindicates it Beza Gr. Annot To these adde Tit. 2.13 3.4 Jude 25. 1 John 5.20 And that other Joh. 5.18 where this is laid down for a ground of the Jews malice against our Saviour that he said that God was his father making himselfe equall with God For the seconding of these Testimonies I might subjoyn many Arguments clearly evincing the God-head of Christ By Arguments Five of which a Modern Divine for memories sake hath comprized in one Latine verse Martinius in Symbolum lib. 2. cap. 5. Jova Dei Natus Propriū Dei et Actio Cultus Arg. 1 1 Jova The name of God J his proper name Jehovah is given to him The proper Name of God Jehovah given to Christ So we find it in that place forenamed Jer. 23.6 2. Dei Natus The Son of God So he Arg. 2 is called Luke 1.35 Gal. 4.4 And that not by Creation Christ the Son of God as Angels are said to be Job 1.6 Psal 89.6 And Adam Luke 3.38 Nor yet only by Profession as all the Worshippers of the true God are called Gen. 6.1 Nor yet by the Grace of adoption as all true Beleevers are Joh. 1.12 Rom. 8.14 Gal. 4.5 But the Son of God properly so called his Son by nature by an eternall generation an inexpressable and unconceivable emanation of essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic rectè dicitur quia singulari modo à Deo processit Grot. Annot. ad loc Joh. 1.14 and communication of substance Thou art my Son this day have I begotten thee Psal 2.7 which the Apostle applies and appropriates unto Christ Heb. 1.5 Thus is he the Son of God so as no creature is or can be said to be Thence called the only begotten Son of God Joh. 1.14 3. Proprium Many of the Properties of God Arg. 3 Incommunicable properties are attributed unto him As Divine Properties attributed to Christ 1 Eternity 1. Eternity In the Beginning was the Word saith Saint John Joh. 1.1 speaking of the Messiah that Essential word of whom and by whom God spake unto the Fathers This Word was in the Beginning Not that temporal and determinate beginning in time or with time of which Moses speaks Gen. 1.1 In the beginning God Created the heaven and the earth But indeterminate and eternall so our new Annotation expounds that word Or in the Beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic mos est Hebraeis aeternitatem populariter describere Grot. Annot. ad loc when the world began first to be created then he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam tum erat having a being before it and consequently from Eternity So much we learn from that of the Wise man Prov. 8.23 24 c. where speaking in the person of Christ the Son of God the Essentiall Wisedome of the Father I saith he was set up from everlasting from the beginning or ever the earth was When there were no depths I was brought forth c. And to the same purpose our Apostle Col. 1.17 describing of Christ He is saith he Before all things viz. all Created things Before the world was So much we learn from our Saviours own mouth Joh. 17.5 Father glorifie thou we with thine own selfe with the Glory I had with thee before the world was Such glory had the Lord Christ with his Father viz. in the heavens and that before the world was This he had not only in regard of Destination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc Destinatione tuâ Grotius Annot ad loc being predestinated to it by God his Father as Grotius would evade it but in regard of Actuall possession The Lord possessed me in the beginning of his way saith Christ the Son of God Prov. 8.22 And as his Father possessed him so he was possessed of the selfesame glory with his Father before the world was from Eternity His goings forth have been from of old from everlasting from the days of Eternity saith the Prophet Micah speaking of the Messiah Mic. 5.2 2. Immensity 2. As Eternity so Immensity to be present in all places Where two or three are met together in my name saith our Saviour there am I in the midst among them Mat. 18.20 viz. by his Eternall spirit A passage as Grotius observes upon it most like unto that trite sentence in use among the Jews Ubi duo consident sermonem habenies de lege Shecinah est inter ipsos Grot. ad loc Where two are sitting together and conferring about the Law there is the Shecinah the divine majesty amongst them 3. As Immensity and Omnipresence so Omnipotency 3. Omnipresence Hee shall change our vile body saith the Apostle that it may be like unto his glorious body according to the mighty working wherby he is able to subdue all things to himself Phil. 3. ult 4. As Omnipotency so Omnisciency 4. Omnisciency Lord thou knowest all things saith Peter Joh. 21.17 He needed not that any should testifie of man for he knew what wat in man Joh. 2.25 He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a searcher of the hearts knowing the thoughts of men and that before they bewrayed themselves by any outward expression De animis hominum certò judicare solius est Dei Grot. in Act. 1.25 as appears from those known places Mat. 9.4 Luke 16.15 now this is confessedly God 's peculiar God which knoweth the hearts Acts 15.8
Office viz. In his secret purpose and Decree 2. Being thus Elected to it he was also furnished for it Furnished for it Furnished with all requisite Ans 2 Qualifications for the discharge of it So it there followeth Behold my Servant whom I uphold mine Elect one c. I have put my Spirit upon him Isaiah 42.1 that is fitting him for that office to which he was Elected 3. Being thus elected to it and furnished for it he was Invested in it Invested in it This are we to Ans. 3 understand by those phrases even now named of Gods giving his Son John 3.16 His sending his Son Galat. 4.4 Each importing the Investiture of Christ into the office of his Mediatorship Here is the manner of this his calling to this office He was thus designed to it furnished for it Invested in it All which may be conceived to be comprehended in that one word Anointing All comprehended in the word Anointing From whence this our Mediator is called by the name of Messiah or Christ Thou art Christ it is the Divels confession Matth. 16.16 And the Christ We have seen the Messia which is being interpreted The Christ Joh. 1.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Christ of God Luk. 9.20 i. e. One Anoynted of God Anointed by way of Designation Qualification Inauguration All these three wayes was David Anoynted Thus was David Anointed First by way of Designation Of this we may read 1 Samuel 16.13 Where the story informes us How he was Anointed by Samuel He tooke the horn of oyle and Anoynted him in the midst of his Brethren By that ceremony designing him to the Kingdome And being thus designed to it he was Qualified and furnished for it So it there followeth And the Spirit of the Lord came upon David from that day forwards id est God did indue him with Heroicall gifts in an extraordinary measure and manner as wisdome Magnanimity Courage Grace Holinesse And being thus designed to it and furnished for it then was he Inaugurated and Invested in it And that by a second Anointing in the presence of the people of which we may read 2 Sam. 2.4 Thus was David Anointed And herein may we look upon him as a lively Type of Jesus Christ David herein a Type of Christ the Anointed of the Father Who being after the like manner first designed to this office of his Mediatorship before he undertook it he was then Qualified for it This is that which Peter tells Cornelius and his company Acts 10.38 God Anoynted Jesus of Nazareth with the Holy Ghost and with power Thus was he Anointed with the Holy Ghost The Spirit of the Lord is upon me because the Lord hath anointed me Isaiah 61.1 Anointed him by a large effusion of the Spirit upon him after an extraordinary measure and manner God even thy God hath anointed thee with the oyle of gladnesse above thy fellowes saith the Psalmist Psalm 45.7 Speaking of the Messiah Of whom Saint John telleth us that God gave not the Spirit by measure unto him John 3.34 This is the Spirit given to all other of the Saints of God unto every one of us is given grace according to the Measure of the gift of Christ Ephes 4.7 But not so to Christ To him not by measure that is plentifully abundantly It pleased the Father that in him should all fullnesse dwell Col. 1.19 that is all Perfection of grace wisdome goodness mercy Thus was he Anointed with the Holy Ghost And with Power Having both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given to him might and Authority Christ the Power of God saith the Apostle 1 Corinthians 1.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All power is given to me in heaven and in Earth saith our Saviour Matthew 28.18 Thou hast given him power over all flesh John 17.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority Thus was he anointed furnished with all Qualifications requisite for the discharge of this his Mediatorship And being thus furnished for it now was he invested in it put upon the undertaking and executing of it Of his Propheticall office The Lord hath Anointed me to preach good tidings unto the meek he hath sent me c. Isaiah 61.1 Of his Priestly office The Lord hath sworne and will not repent Thou art a Priest for ever Psalm 110.4 Of his Kingly office The Lord said unto my Lord sit thou at my right hand untill I make thine enemies thy footstoole Psalm 110.1 Which three are the parts of his Mediatorship Thus was the Messiah called to this office Designed to it furnished for it Invested in it All three comprehended under the word Sealing Which three we may again in like manner conceive to be couched under that other word of Sealing Him hath God the Father sealed John 6.27 Sealed 1. by way of Destination Thus do men sometimes set their markes or seals upon things which they design and intend for some speciall use And thus was the Lord Christ Sealed by God his Father with the seal of his Eternall Predestination That Seal which the Apostle speaketh of 2 Tim. 2.19 The foundation of God remaineth sure and hath this seal God knoweth who are his Thus are all Gods Elect Sealed having an irrevocable decree passed upon them whereby they are Sealed up unto Eternall salvation being predestinated unto life And thus was Christ the Head of the Election sealed predestinated unto this his office of Meditatorship 2. Sealed by way of Qualification Thus are Agents and Ambassadors said to be Qualified by the Seal of the Prince or State that sends him which giveth them Credit and Power to act in their Name so as they are thereby known to be what they are where ever they come And thus hath God the Father sealed his Son Christ by putting his own Image upon him communicating to him the fulnesse of his Spirit Anointing him with the Holy Ghost and with power which is as it were Gods seal whereby Christ was known to be the Messiah the true Mediator And 3. Sealed by way of Investiture Thus are publick officers invested in their places by receiving their commissions under seal which give them Authority to execute that office to which they are called And thus hath God the Father Sealed his Son Christ Authorizing him to undertake and execute the office of a Mediator Thus was this our Mediator called to this office Here is the manner of his calling Question 3 Question But When was he thus called to this office When Christ was called to this office There is the 3d Enquirie To which I shall return Answer briefly Ans He was called to this office Before time Answer Before time In time 1. Before time in respect of Destination He was predestinated hereunto from all Eternity Yea in some sense he may be said to have been a Mediator from Eternity viz. in the businesse of Election So much we may learn from the Apostle in that known place Eph. 1.4
other such an Interpreter was Moses who went betwixt God and the people at the giving of the Law making his mind and will known unto them And in that respect he may not unfitly be called a Mediatour That Text in Deutronomie Deut. 5.5 imports no lesse where Moses speaking to the people I stood saith he between the Lord and you at that time to shew you the Word of the Lord. Which the vulgar Latine renders Ego sequester medius I was a Mediatour a Middler betwixt God and you And so Beza Beza Gr. Annot Theodoretus Germadius citat per Claudium Espencaeum de Mediatore cap. 4. and some others and that as I conceive most properly understand that place of the Apostle fore cited Gal. 3.19 where he saith of the Law that it was ordained by Angels in the hand of a Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning therby Moses who was an Internuncius an Inter-messenger betwixt God and his people in the promulgating of the Law in making the mind of God known unto his people Thus was Moses a Typical Mediator And thus is the Lord Jesus Christ truly said to be the Mediator In as much as he is his Fathers Interpreter Imparting the mind of God to man by whom the mind and wil of God is imparted to the sons of Men. No man hath seen God at any time saith Saint John the only begotten Son which is in the bosome of the Father near and dear to him and intimately acquainted with all his secrets he hath declared him John 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He it is that giveth the true clear and full knowledg for that is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza Aretius Piscator note upon the place of God and of his will unto the sons of Men which otherwise were unsearchable No man knoweth the Father save the Son and he to whomsoever the Son will reveal him saith our Saviour Matthew 11.27 By him it is that the hidden things of God the mysterie of his will is revealed unto the Sons of Men. In this respect among others it is that he is called the word John 1.1 In the beginning was the Word c. ver 14. The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In as much as by him God revealeth his will unto men A word is an Interpreter of the mind and so is Jesus Christ of the minde of his Father And hence also it is that he is called A Prophet Acts. 3.22 and The Prophet John 7.40 and That Prophet John 6.14 In as much as this was one part of his office to impart the wil of God to the sons of men Which he hath done And that as in other passages so specially in declaring and making knowne the gracious purpose of God towards his Elect for the Reconciling Specially concerning the way means of Reconciliation and bringing them to life and salvation In this respect it is that he is called the Angell or Messenger of the Covenant Malachy 3.1 It is spoken of Christ who was the publisher of the Gospel Covenant the Covenant of Grace And in this respect also among others it is that he is called the Mediatour of the Covenant in those places forenamed the new Covenant Even as Moses was the Mediator of the Old Covenant for to him the Apostle there alludes the Publisher of it So was Christ of the new Covenant Gods Messenger and Ambassador sent and imployed by him to declare the Gracious purpose of God towards his Elect held forth in that Covenant Here is now the 2d staff of this Ladder the second step in this great work of Christs Mediatorship He is a Mediator betwixt God and Men viz. as an Interpreter an Intermessenger betwixt them Imparting the mind of God to Man And in this way doth he promote this great design Thereby promoting that great designe of Reconciliation the Reconciling of men to God viz. by enlightning of them This is his work He is that true light which enlightneth every man that cometh into the world John 1.9 Enlightneth them with a Common Naturall light of Reason and understanding So he enlightneth all Men. Enlightneth them with a speciall supernaturall light of saving knowledge Thus he inlightneth all that are so enlightned And by this means he beginneth to dissolve the work of the Divell It was the way whereby Satan first estranged man from God by blinding his eyes And by the same means it is that he holdeth him under that estrangement by continuing him under that blindnesse This is Satans grand designe as the Apostle sets it forth 2 Cor. 4.4 In whom the God of this world hath blinded the mindes of them which beleeve not least the light of the glorious Gospel of Christ who is the Image of God should shine unto them And by this means he maintaineth confirmeth increaseth that alienation and estrangement betwixt God and Man which was at the first by himselfe introduced This is the great barr which hinders all communion betwixt God and the soul Ignorance The Apostle speaking of the Gentiles Ephes 4.18 he saith They were alienated estranged from the life of God But how came they so to be The Reason followeth Through the Ignorance that was in them because of the blindnesse of their mindes Thus are men estranged from God Now for the effecting of a Reconciliation Christ's first work is to dispell this darknesse to open these blind eyes and to make known unto men the things which belong unto their peace which he doth by the revelation of his word and Spirit making known the good will of God unto them causing that Grace of God that bringeth salvation to appear unto them To shine not onely upon their Heads but into their Hearts as the Apostles say of themselves 2 Cor. 4.6 God who commanded the light to shine out of darkenesse hath shined in our hearts working in them an effectuall knowledge of God and his will whereby they are brought in to comply with God and to close with him upon his own termes the terms of Faith and Obedience Thus in this way is Christ a Mediator of Reconciliation Even as at the first being a Mediator in the work of Creation for so he was By him God made the worlds Heb. 1.2 he laid the foundation of that work in light that being the first Creature that was produced Gen. 1.3 Even so in this new Creation in effecting this great worke of Reconciliation he layeth the foundation of it in light even the light of supernaturall knowledge the knowledge of God and his will By that means making way for peace But to passe on Having done with the two first and lowest steps of this ladder come we now to the two next both which belong to the Priestly office of Christ as the two former did to his Propheticall This our Mediator as he was an Arbitrator betwixt God and Man and an Interpreter or Messenger making knowne the mind of God unto
Man so shall we also find him an Advocate and a Surety Here are the two next and principall staves of this ladder the chief and principall parts of Christs Mediatorship In the handling whereof I shall take leave to invert Bellarmines order dealing first with the last as conceiving the former to be the higher step of the two Christ is first a Surety then an Advocate First a Surety undertaking Satisfying for the sins of his people before an Advocate Interceding for their persons So much we may learne from the Prophet Isaiah Isai 53. last where speaking of the Messiah he saith He bare the sin of many and made intercession for the Transgressours As also from the Apostle who ranks them in the same order Rom. 8.34 It is Christ that died yea rather that is risen again c. who also maketh Intercession for us oblation goeth before Intercession 3 The 3d step Sponsor Christ a Surety betwixt God Man Eodem prorsùs sensu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christum vocat Apostolus Pateus ad Heb. 8 6. An office proper to Christ Hic modus mediationis propriissimè convenit Christo Bellarm. de Mediatore lib. 5. cap. 1. And so I shal handle it 3. In the 3d place then Christ manageth this his work of Mediatorship quà Sponsor as a Surety so we find him expresly called by the Apostle Heb. 7.22 The Surety of a better Testament or Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sponsor or Fidejussor a Surety or undertaker Which for substance is all one with that which elsewhere he cals him a Mediator of the Covenant In this respect is Christ said to be a Mediator in as much as he is a Surety betwixt God and Man An office proper and peculiar unto Christ More peculiar saith Bellarmine then any of the other three by him named As for the other three saith he they are or may be common with Christ to others And there is some truth in that assertion though not so much as is by him contended for Men may be Judges and after a sort Arbitrators betwixt God and others Thus the Lord appeals to the men of Judah in the case betwixt him and his unfruitfull vineyard his ungratefull people making them Judges in their own cause Isai 5.3 And now O Inhabitants of Jerusalem Judge I pray you betwixt me and my vineyard And thus elsewhere he appeals to them in the case betwixt himselfe and their forefathers Jer. 2.4 5. Heare ye the word of the Lord O house of Jacob c. What iniquity have your fathers found in me that they are gone far from me c And as Men may be sometimes Judges betwixt God and Men so oft times Messengers from God to Men to impart his will unto them Such a Mediator was Moses as I showed you at the giving of the Law And such a Mediator was John the Baptist in the promulgating of the Gospell Thence called the Lords Messenger Mal. 3.1 Behold I will send my Messenger and he shall prepare the way before mee And such Mediators are all the Ministers of the Gospel being by their office Gods messengers his Interpreters as Elihu stiles them Job 33.23 This being their proper worke to go betwixt God and his people to make known to them the way and means of Reconciliation the Ministry wherof is committed unto them 2 Cor. 5.19 And so again for Intercession however I dare not call any other a Mediator of Intercession besides Jesus Christ to whom that stile properly belongeth as God willing I shall show you hereafter yet others may be called Intercessours Such a one was Job for his friends Job 42.8 And such ones ought all Christians to be one for another I exhort that Intercessions be made for all men saith our Apostle in the first verse of this Chapter Thus may those three be after a sort communicated to others but not so this Solus ipse solvit Bellar. ibid. To be a Surety betwixt God and Man this is proper and peculiar to Christ not communicable to any Creature whether man or Angel A surety what Quest But how and in what respect is Christ said so to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sponsor propriè est qui pro alio satisfactionem spondet vel de ea cauet Pareus Comment in Heb. 8.6 Answ For Answer A Surety we know it may be some of us too well what properly he is One that undertaketh and ingageth for another whether for his debt or otherwise My son if thou be surety for thy friend c. saith the Wiseman setting forth the hazard and danger of such ingagements Pro. 6.1 now such a surety was the Lord Jesus One that undertook for his elect people unto God As he was Gods messenger unto them so he is their surety unto God Or to give you it somewhat more largely and fully Christ is a surety betwixt God and Man and that on both parts Christ a mutuall Surety On mans part to God and on Gods part to man Such is the Covenant It is mutuall on both parts from God to man and from man to God And in both respects Christ may be said to be a surety of that Covenant A Surety on Mans part on Gods part undertaking for Man to God and for God to Man I shall insist upon them severally beginning with the former 1. Christ is a surety on Mans part 1 On mans part This the Socinian denyeth Christ is said to be a surety of the Covenant saith one not as if he became our surety to God D. Lusshington in Heb. 7.22 and took upon him the payment of our Debts How then Why Onely as a surety on Gods part undertaking the performance of his promises unto us But Scripture is as expresse for the one as the other as God willing I shall shew you before I part with this point Christ is a surety for Man to God Christ a Surety for man to God two wayes and that in a twofold respect A surety in way of satisfaction and a surety in way of Caution Such are the sureties which are common and Ordinary amongst us Sureties in way of satisfaction Such are sureties for Debt or Trespasses Sureties in way of Caution Such are Sureties for the Peace or good-behaviour and sureties for Appearance And both these wayes shall we find Jesus Christ a surety for his Elect for all true beleevers A surety in way of satisfaction A surety in way of Caution Thus have I laid out the way wherein I am to walk I shall desire you to goe along with mee with your best Attentions And the good Lord be a Guide unto us both 1. Christ is a surety in way of satisfaction 1. In way of Satisfaction undertaking for the Debts and trespasses the sins of his Elect In this respect it is that Christ is most properly called a Surety In regard of his taking upon him the sins of his Elect and
this way gloriously manifested 1. In that God was pleased thus to dispence with his own Law In dispencing with his Law The Law was peremptory The day that thou eatest thereof thou shalt die the death Gen. 2.17 under that one particular menacing every transgression with death Now with this Law God being the supream Law-giver and so having power to dispence with his own positive and penall Lawes he dispenceth being content to accept that satisfaction which the Law required from the person of another This dispensation was an act of grace free grace God was no waies bound to admit of such a satisfaction by a Surety which the rigour of the Law exacted from the person of the offender 2. That God was pleased to indulge such a dispensation unto Men not to Angels For men not Angels God spared not the Angels which fell saith Saint Peter but cast them down to hell and delivered them into chaines of darknesse to be reserved unto Judgment 2 Pet. 2.4 Jude 6. Here is no relaxation but a strict execution of Justice upon them Not the like upon man To him God grants a dispensation a gracious dispensation moderating Justice with Mercy admitting such a Satisfaction for him not for the Angels 3. That God did not only admit this way of Satisfaction but himselfe finde it out In finding out this way This was his Act an act of his Wisdome God was in Christ reconciling the world to himselfe 2 Cor. 5.19 When men and Angels were at a losse neither of them could find out a way of satisfaction unto the Justice of God but by an eternity of punishment now God himself findeth out a way This was an act of Grace of speciall and singular Grace there being nothing else that could move God to it but his Grace Yet further 4. That God should put his own Son upon this Work 4. In putting his Son upon the work His Son his Naturall Son his own Image his onely Son his dear and welbeloved Son his second selfe that he should give him here was grace here was love unparalell'd love So God loved the world that he gave his onely begotten Son John 3.16 So how So as cannot be either paralell'd or expressed That he should give him and that not only to declare the way and means of Reconciliation by his Doctrine in his Life and to confirm it with his Blood in his Death which is the highest pitch that the Socinian reacheth but also to make Reconciliation as the Authour to the Hebrews hath it cap. 2. ver 17. And that by making satisfaction unto the Justice of God by giving his life a Ransome for us Surely never such an act of Grace as this Herein God commendeth his love to us that while we were yet sinners Christ died for us saith Saint Paul Rom. 5.8 Herein is love saith Saint John not that we love God but that he loved us and sent his Son to be the Propitiation for our sins 1 John 4.10 This act of God in giving Christ unto death for us how ever it was an act of Justice towards Christ yet it was an act of Grace towards us So the Apostle expresly holdeth it forth Heb. 2.9 That he by the grace of God should taste death for every man the grace of God towards the universality of his Elect for whose sake Christ was offered Henceforth then let the mouth of the Adversary be for ever stopped Christ's Satisfaction exalteth God's Grace Let not Socinians charge this upon us as they do that whilest we assert the Satisfaction of Christ we derogate and detract from the Grace of God Nay therein we advance and exalt it and that far above what ever they by their doctrine do or can do To give Christ to be a Surety for us is a greater act of grace then to give him to be a Teacher to us To give him to die for us in our room and stead is greater grace then to give him onely for a Guid to direct and lead us by his Doctrine and Example Yet further 5. In the fifth place Behold the Grace of God further exercised in the Application of this Satisfaction 5. In the free Application of this Satisfaction to some not others Where is it that God applyeth the death of Christ maketh it effectuall to one and not to another Surely this is no other but an act of Grace free Grace Let it then go for a most unjust and groundlesse imputation that Christ's Satisfaction cannot stand with the grace of God when as the one shineth forth so clearly so gloriously in the other Justification an act of grace notwithstanding this Satisfaction Alleg. But yet it will be said If such a Satisfaction hath been made and received how can Justification then be said to be an act of Grace free-grace So we find it held forth in Scripture Isai 43.25 I even I am he saith the Lord that blotteth out thy transgressions for mine own sake Being justified freely by his grace saith the Apostle Rom. 3.24 Now how can this be if such a Satisfaction be made Ans To this it is answered Still both these will stand well together God blotteth out our sins for his own sake and yet for Christ's sake The phrase excludes our merits not his merits No it is with his Blood that these sins are blotted out 1 John 1.7 Rev. 1.5 Again well may God be said to forgive sins for his own sake whilest he forgives them for his Son's sake in as much as Father and Son are both one One as in essence so in will and worke only differing in order of working Thus are they one in this act of Justification And thence is it that forgivenesse of sins is attributed sometimes to Christ Col. 3.13 Even as Christ forgave you And thus may we be said to be justified freely by Grace and yet through the merits of Christ So much we may learn from the Apostle in that place alledged Rom. 3.34 where he putteth them both together Being justified freely by his Grace through the Redemption that is in Christ Jesus The like again Ephes 1.7 In whom we have Redemption through his Blood the forgivenesse of sins according to the riches of his Grace And well may these stand together as being causes subordinate the one to the other God's grace the supreme and first moving cause Christ's Redemption the meritorious and procuring cause Thus are we said to be justified not onely by Grace but freely by Grace viz. in reference to us our merits not so to the merits of Jesus Christ Alleg. But it may be further said How Forgivenesse of sin standeth with this Satisfaction Supposing such a Satisfaction how then can sins be said to be forgiven That is the word in frequent use in Scripture In the Lords Prayer we pray Forgive us our Debts And so we finde Justification frequently called the forgivenesse of sins one part of it being by a Synecdoche put
Religion I a corner stone in that Foundation and a Truth principally aimed at by the Apostle in the Text I have now in hand as I have shewn you from the verse following as also because among other Truths of God I find it of late called in question nay utterly exploded and that by some who to use Paul's words Gal. 2.9 seemed to be Pillars men of no mean note in the Church of God Now passe we on to that which remains wherin I shall be as concise and briefe as conveniently I may finding the work to swell in my hand far beyond my expectation when I first took it up Secondly As Christ is a Surety in way of Satisfaction so of Caution II. Christ a Surety in way of Caution In the former he is a Surety de praeterito for what is past In this later he is a Surety de futuro for what is to come A Surety in way of Caution undertaking for those whom he hath so reconciled unto God viz. for the performance of the stipulation of the conditiōs of the covenant required on their part This Jesus Christ our Mediatour undertaketh and effecteth wherein he being the Truth again out-strips the Type Moses that Typicall Legall Mediatour he could go betwixt God and the people declaring his mind unto them receiving and returning their answer unto him Both these we find Exod. 19.7 8. Moses called for the Elders of the people and laid before their faces all these words which the Lord had commanded him And all the people answered together and said All that the Lord hath spoken we will do And Moses returned the words of the people unto the Lord. Thus he went betwixt them as an Internuncius an Intermessenger reporting the mind of each to other But he durst not ingage for them As for God he durst and did ingage for performance of the Covenant on his part And hee laid an ingagement upon the people Both these he did in and by that one Ceremonie which we meet with Exod. 24.8 Having first read the Booke of the Covenant in the audience of the people and received their Answer to the purport aforesaid Then he tooke the blood of the Sacrifice and sprinkled it on the people By that Ceremonie confirming and ratifying the Covenant Assuring it on Gods part and ingaging the people to fidelitie and constancie on their part as God willing I shall shew you more fully anon in moralizing of that Ceremonie But engage for them he durst not Which if he had done he had not been able to performe it But this doth our Mediator the Lord Jesus He having by his death reconciled his people unto God Undertaking for performance of the conditions on the behalfe of his Elect viz. Faith and Obedience now he undertaketh for them for their performance of the Stipulation the conditions of the Covenant on their part What the Stipulation is you have heard already Even the Obedience of Faith so the Apostle calleth it Rom. 1.5 and 16.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The obedience of Faith or if you will divide them Faith and Obedience These without any just offence I may call the conditions of this Covenant Faith whereby the Covenant is accepted upon the tearms on which it is tendred and Christ the Mediator of it received Obedience wherby it is kept viz. in an Evangelicall way in respect of desire and indeavour This it is which the Psalmist calleth Keeping of the Covenant Psalm 25.10 and 103.18 Not a Legall but an Evangelicall keeping when the promises of grace being beleeved there is a serious desire and indeavour of yeilding obedience to all God's Commandements Now for this Christ undertaketh on the behalfe of his Elect that they shall thus keep the Covenant that they shall thus Consent and Obey as the former Translation rendreth it Isaiah 1.19 And undertaking it he effecteth it working in them what the Covenant requires This he doth by his Spirit which is to them in whom it dwels first a Spirit of Faith So you find it expresly called 2 Cor. 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of Faith So called not only because it is not given but to beleevers as Grot. glosseth upon it but also because it worketh Faith in the soul inclining it to receive Christ the offer of grace by and through him And then a Spirit of Holinesse So the Spirit of Christ is called Rom. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of Sanctity or Sanctification Because being Holy in it selfe it sanctifieth the person in whom it dwelleth Thus it sanctified the Humane nature of Christ wherein it dwelled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle phraseth it Col. 2.9 Really Substantially Essentially Bodily And thus it sanctifieth all true beleevers in whom it dwelleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a Spirituall manner being communicated from Christ unto them as from the Head to the Members Thus doth Jesus Christ this our Mediator come unto all his Elect people as by his merit so by his Spirit So may wee most fitly understand that of Saint John 1 John 5.6 This is hee that came by water and blood Both these issued out of the side of our Saviour upon the crosse surely not without a mystery Betokening a double benefit redounding to all believers by and through him The one of Justification the other of Sanctification Thus Christ is said to come to them first by Blood taking away the guilt of sin Then by water cleansing them from the filth and pollution of sin Both which were shadowed out by the like Types under the Law There in the Service of the Tabernacle was Blood and water Blood in the Sacrifices water in the Legall ablutions Both Types of Christ who thus cometh unto his people as by Blood Justifying so by water Sanctifying them This is that which the Apostle telleth us 1 Cor. 1.31 where speaking of the Benefits which beleevers have by Christ he saith hee is made unto them of God Righteousness Sanctification i. e. The cause and procurer of both Of Righteousnesse through his merit Of Sanctification by his Spirit Thus doth Jesus Christ worke in the heart of his Elect both these Conditions of the Covenant Faith and Holinesse And as he beginneth this worke in them With perseverance so he maintaineth and continues it Causing those whom he hath thus reconciled unto God to persevere in Faith and Obedience In faith I have prayed for thee that thy faith faile not saith our Saviour to Peter Luk. 22.32 The like he doth for all that are given to him taking order for their persevering in faith So as though it may fail in the mouth as Peter did yet it shall never fail in the Heart And as in faith so in Holinesse this he also maintaines which he doth by the continuall Supply of his Spirit mortifying and keeping under corruption nourishing and exciting of grace putting them on in the course of their Obedience guiding their feet into the
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
which my eye is chiefly upon viz. The Resemblance betwixt the Naturall and Spirituall Implantation 4 The Resemblance betwixt naturall and Spirituall Ingrafting The Ingrafting of the Branch into the Stocke and the Incorporating the beleever into Christ Wherein the one of these representeth the other But before I come to this give me leave first to mind you of that vulgar and trite Maxime Not in all things Omne simile est dissimile No two are so like but in something they are unlike Similitude supposeth a Dissimilitude And so is it here Though the Naturall and Spirituall ingrafting doe in many things one resemble the other yet not so in all Question Wherein are they unlike Answer See the Dissimilitude The dissimilitude in three particulars in two or three particulars each usefully observable 1 Ill branches put into a good stock 1. In naturall ingrafting there is a good plant put into a worse Stock as the branch of an Appletree put into a Crab-Stock In this Spirituall ingrafting it is clean otherwise Here ill branches are put into a good Stock This dissimilitude the Apostle may seem to glance at Romans 11.24 Where speaking of the incorporating of the Gentiles into the Stock of Abraham he saith they were grafted contrary to Nature If thou wast cut out of the Olive tree which was wilde by Nature and wast grafted contrary to Nature into a true Olive tree For the wild Olive to be ingrafted into the true is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides or contrary to Nature Ambros Hierom. in Rom. 11. Vide H. Grotium in Rom. 11. v. 17. Bezam Gr. Annot. ibid. As for the Crab to be grafted into the Appletree Now so is it here in this Spirituall ingrafting Here is a branch of a wilde Olive ingrafted into the True Men who by nature are branches of the old Corrupted Adam they are taken out of that degenerous stock and grafted into the second Adam a generous and noble stock A Crab grafted into an Appletree A Crab. Such are all men by nature like wildings Al men by nature Wildings of the wood bringing forth nothing but sowre and bitter fruit So the Lord complains of his vine Isa 5.2 I looked that it should bring forth grapes and it brought forth wilde grapes Vvas putidas saith Montanus vile rotten putrid stinking grapes Such are the fruits which the naturall man yeildeth Sowre grapes The fathers have eaten Sowre grapes Ezek. 18.2 As Sowre grapes are to the pallate of man setting his teeth on edg so are these fruits of the naturall man unto God And how should they be otherwise seeing the stock is naught The first Adam through degeneration a Crabb-stocke a wilding But the second Adam Christ is an Apple-tree Christ an Apple-tree a generous stock so called or compared by the Spouse Can. 2.3 As the Appletree among the trees of the wood so is my beloved among the sons All other the sons of men are trees of the wood wildings Christ is the Appletree a generous fruit-bearing tree A tree of Righteousness Like that tree of life in the midst of the Paradise of God spoken of Rev. 22.2 which bare twelve manner of fruits and the very leaves thereof are sanative and soveraigne for the healing of the Nations And into this tree are these degenerous branches grafted Branches of the wilde Olive grafted into the true Sinners by nature taken out of the stock of nature and ingrafted into Christ Dissim 2. Dead Branches put into a living stock 2. In Naturall Ingrafting Living branches are put into a living stock If the graft be dead there is no engrafting But here in this Spirituall Implanting behold dead branches put into a living Stock Such are all men by nature dead before they come unto Christ Yee will not come unto me that yee might have life saith our Saviour to the Jews Joh. 5.40 intimating that of themselves they were dead And so is it with all others in their naturall condition before the grace of God meet with them they are dead And you hath he quickned who were dead c. Ephes 2.1 R. And it must needs be so Because the stock is dead The first Adam The first Adam a dead stock dying in Paradise And the Root dying the branches dy in it and with it In Adam all dyed 1 Cor. 15.22 But in Christ they are made alive viz. All that are given to him and made one with him Thus is the second Adam not only a Living soul but a quickning spirit The second A living and Quickning stock verse 45. of that Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quickning those that are put into him Where we may take notice how far grace transcendeth and surpasseth nature In nature the best and most vigorous stock may continue that life to the graft which it hath before But convey it it cannot to a dead and rotten branch But so is it here the Branches being dead they are quickned in and by the stock receiving life from Jesus Christ 3. In the naturall engrafting the graft Dissim 3. The stock changing the nature of the Graft still retains it own nature bringing forth fruit after its own kinde Nativam fructus edendi proprietatem retinet It still keepeth it own native property in fruit-bearing But it is otherwise in this spirituall engrafting The beleever being once engrafted into Christ his nature is thereby changed If any man be in Christ saith the Apostle in Christ inserted engrafted into him he is a new Creature 2 Cor. 5.17 He is thereupon changed though not in substance yet in quality Changed in his Affection Motions dispositions having as it were a new nature put into him which S Peter calleth the divine nature 2 Pet. 1.4 That you might be partakers of the divine nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not the divine Substance which is incommunicable to any Creature but divine qualities of holinesse and Righteousness wherin consisteth the Image of God Hereof all beleevers are in their measure made partakers And being thus changed made new they now bring forth new fruits Fruits meet for Repentance worthy of or answearable to Amendment of life Joh. 3.8 Fruits of Holiness and Righteousness which are by Jesus Christ to the praise and glory of God Phil. 1.11 And this they have from the stock whereinto they are ingrafted from Jesus Christ into whom they are engrafted by faith Being engrafted into him though barren before yet now they are made fruitfull He that abideth in me and I in him saith our Saviour Joh. 15.5 the same bringeth forth much fruit And that fruit good fruit Being now made good trees trees of Righteousness they bring forth good fruit Being now made free from sin and become servants to God they have their fruit unto holinesse Rom. 6.22 Thus I have briefly shown unto you the dissimilitude betwixt these two the naturall and spirituall engrafting wherein they are unlike
Proclamation runs Isai 55.1 Ho every one that thirsteth come unto the waters and he that hath no money come Buy wine and milk without money or without price A gracious invitation wherein Christ proclaimeth a free-Mart to all those that feel themselves to stand in need of true grace and sound comfort and desire a supply thereof let them come unto him but come emptie-handed without money or monies worth bringing nothing of their own with them nothing but hungring and thirsting souls So shall they be supplyed with wine and milk all things needfull to their spirituall refreshment and nourishment 5. And thus coming to him now cast our selves upon him 5. Cast our selves upon him depend upon him So did Joseph's brethren at their last coming now they cast themselves upon Joseph depending upon him for provision for them and theirs The like do we not knowing where else to have our wants supplyed Master John 6.68 whither shall we go saith Peter thou hast the words of eternall life come we unto Jesus Christ and cast our selves upon him in a confident assurance of being nourished by him As David saith of temporall food Psal 37.3 Trust in the Lord c and verily thou shalt be fed So say I of spirituall Trust in the Lord rest upon Jesus Christ and verily thou shalt be fed So doth the graft upon the stock it resteth upon it and depends upon it for nourishment which by an attractive vertue being hungry as it were it sucks and draweth from it And the like do we from Jesus Christ coming unto him in the sense of our wants set faith awork which is an attractive grace thereby as it were sucking and drawing this nutritive vertue from him 6. Give glory and honour unto Jesus Christ 6. Which being in our measure made partakers of now give praise honour and glory to Jesus Christ offering unto him the best that we have So Jacob directeth his sons at their return into Egypt In as much as they had received such speciall and undeserved favour from the Governour of the Land to furnish them with corn without money he orders them to take the best fruits in the land in their vessels and carry down the man a present a little balm and a little honey c. Gen. 43.11 The like do we having tasted of this so undeserved a favour this speciall grace of Jesus Christ in the communication of his saving sanctifying Spirit unto us in any measure now present him with such as we have Praise Honour Glory Service Obedience Bringing forth fru t answerable Above all endeavouring to bring forth fruits answerable to what we have received This is the greatest honour that the graft can do to the stock to bring forth fruit in it answerable to that nourishment which it hath received from it And this is the greatest honour that we can do to Jesus Christ when we shew forth his vertues his praises as Saint Peter hath it 1 Pet. 2.9 And this do we not onely in word speaking well of the Name of Christ extolling and magnifying his power his vertue put forth in and upon us But also and chiefly in deed by expressing that power those vertues in the course of our lives and conversations bringing forth fruits in measure worthy of sutable to such a Stock But of this God willing more hereafter Here is the first of these subordinate benefits which accrew unto the believer from his communion with Jesus Christ being ingrafted into him he receiveth nourishment from him A second followes viz. Augmentation The Graft being put into the Stock and receiving nourishment from it 7. Resembl A second Benefit Augmentation now it groweth up in it And the like doth the Believer in the Lord Jesus Christ being ingrafted into him and receiving spirituall nourishment from him now he groweth up in him Ex iisdem nutrimur crescimus Nutrition and Augmentation are both from the same cause That which plants are nourished by that they grow by Christians receiving nourishment from Christ they grow and increase in him So it followeth in that fore-cited Text of the Apostle Col. 2.19 Where speaking of the mysticall Body of Christ the Church he saith that having nourishment ministred to it from the Head it increaseth with the increase ef God Thus doth the mysticall Body of Christ grow not only Extensively in regard of the daily addition of new members to it there being daily added to the Church such as shall be saved Acts 2.47 In which respect the Apostle saith that it groweth unto an holy Temple Ephes 2.21 But also Intensively in regard of the growth of every member This is true Augmentation when it is secundùm omnes partes when every member of the body every branch of the tree groweth and increaseth in the severall dimensions thereof And thus groweth the Body of Christ the Church Every member of it groweth increaseth with the Increase of God that is a spirituall Increase which is both from God and to God From God as the principall Efficient Cause of it Paul planteth Apollos watereth but God giveth the increase 1 Cor. 3.6 And it tends to God to his Glory as the ultimate end of it And besides for the kind of it it is a divine Increase not in the things of this world but in the things of God In all which respects it is called the Increase of God Whereof all living Branches are made partakers Christ himself And with this Increase do all the true members of this mysticall Body all the living Branches ingrafted into this Stock grow and increase Thus did Christ himselfe who in respect of his Manhood was a Branch grow and increase So it was fore-told that he should do Isai 53.2 He shall grow up before him as a tender plant Which is to be understood both of his Person and Kingdome Both which were of small beginnings but growing So did Christ in his Person according to his humane nature he grew and increased and that as in the outward so in the inward man as in stature so in Grace So you have it attested Luke 2.40 And the child grew and waxed strong in spirit filled with wisdome and the Grace of God was upon him and again ver last And Jesus increased in wisdom and stature and in favour with God and man Thus did he grow the Graces of the Divinity breaking forth and shewing themselves by little and little through the lanthorn of the Humanity according to the maturity of the faculties thereof Herein was Christ a Pattern and sampler to the Believer who being in Christ is in his measure made conformable to him growing up in him It is one of the properties which the Psalmist giveth of the righteous man Every righteous person Psal 92.12 He shal grow like a Cedar in Lebanon Cedars are growing trees every year putting forth a new set of shoots till they come to their full perfection And thus is it or
and dead Ordinances or living in a neglect of Ordinances where there are no means for spirituall growth or as good as none Where Christians meerly for temporall accomodations and advantages are content to live in Meshek Psal 120.5 and have their habitations in the tents of Kedar in places where they cannot enjoy God in his publick ordinances or else fancying to themselves a state of perfection shall lay aside Ordinances looking upon them as some at this day call them as flat and low dispensations Laying aside Ordinances pretending to live above them by an immediate Communion with Jesus Christ alas in so doing they consult evil to their own souls As soon may a graft prosper in a dry barren soyle where it hath no water as for a Christian in an ordinary way to grow in Grace without Ordinances No they that are planted in the house of the Lord Psal 29.12 if they will flourish it must be in the Courts of their God that is under publick Ordinances Being engrafted by Ordinances they must grow up under Ordinances That we may do so That we may grow be conscionable in the use of all Ordinances content not our selves with the bare enjoyment of them but make use of them Conscionably attending upon the Word in the publick Ministry thereof As new born Babes desire the sincere milk of the word that we may grow thereby 1 Pet. 2.1 To this joyne the Sacrament of the Lord's Supper an Ordinance as I said instituted by Christ as to confirm unto the Christian his union and communion with Jesus Christ so to further his growing up in him To these add Prayer Meditation Communion of Saints Above all Still seeking a nearer Union with Jesus Christ seeking still after a nearer union with Jesus Christ I conceive it is not without an Emphasis that the Apostle in the forecited place Ephes 4.15 calleth the Christians growth in grace a growing up into Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only a growing up in him but into him Intimating that they who would grow up in Christ must grow more and more into him So doth the Graft That it may grow upwards it groweth downwards it groweth into the Stock And labour we to do the like That we may grow in grace labour to grow into Christ daily going more and more out of our selves in the renouncing of our selves our own righteousnesse worthinesse abilities graces viz. in respect of affiance confidence in them grow into Christ making him our all in all fetching rom him that nourishment whereby we may grow up unto eternall life Thus have I done with a seventh Resemblance wherein I have insisted far beyond what I purposed when I took it up the sweetnesse of the Subject having drawn forth my Meditations beyond their intended staple I shall be more brief in those two other which remain 8. Resemb A third Benefit Fructification Fructification a Benefit A third Benefit which floweth unto the beleever from his union and communion with Jesus Christ is Fructification Fruitfulnesse I call it a Benefit and so it is There being nothing more beneficiall unto the beleever then this Herein these Trees of Righteousnesse differ from other trees Other trees if they bear fruit all the benefit is the Owners Not so here God is no gainer by the fruits of these Trees of Righteousnesse Can a man be profitable unto God saith Eliphaz in Job chap. 22.2 3. as he that is wise may be profitable for himselfe Is it any pleasure to the Almighty that thou art righteous or is it gain to him that thou makest thy way perfect If thou be righteous saith Elihu chap. 35.7 what givest thou him or what receiveth he of thine hand No My goodnesse extendeth not unto thee saith David Psal 16.2 The chiefe profit and benefit of what duty and service a Christian doth to his God is his own If thou be wise thou shalt be wise for thy selfe saith Solomon to his son Prov. 9.12 If he would hearken to his fathers instruction the good the benefit should be his own In this sense Christians bringing forth fruit unto God bring forth fruit unto themselves The Benefit is their own And this Benefit are all they made partakers of who are engrafted into Christ Of which all beleevers being ingrafted into Christ are made partakers The Graft being put into the Stock and growing up in it it bringeth forth fruit in it So doth the believer in Christ So our Saviour himselfe prosecuting this similitude giveth us the Resemblance John 15.5 He that abideth in me and I in him he bringeth forth much fruit Object But what Objection answered doth every Branch that is engrafted in this Stock so what say we then to the second verse of that Chapter where our Saviour saith that Every branch in me which bareth not fruit shall be taken away So that it seemeth there may be some branches belonging to this Stock which yet remain barren not fruit-bearing Ans A twofold Implantation To that it is easily answered by distinguishing There is a two-fold Implantation a two-fold engrafting into Christ Outward Inward The one Exterior and outward the other interior and inward The former is when men cleave unto Christ only in an outward profession like branches tied on to the stock and so seem to be engrafted into him seem so both to themselves and others but are not so in truth The later is a Reall Insition when men are truly incorporated into Christ by the work of the Spirit through faith Now as for the former of these if they be barren and fruitlesse it is not to be wondred at they being but dead branches having no true union and communion with the Stock But so are not the other Those that are truely engrafted into Christ none of them but are in their measure fruitfull It is that which David saith of the righteous man Psal 8.8.14 Isai 5.2 John 15.1 2. Psal 128.3 Isai 32.12 Psal 1.3 He shall be like a tree planted by the rivers of water that bringeth forth fruit They which are planted in the House of the Lord they shall bring forth fruit Psal 92.13 14. Hence is it that God's people are so often compared unto that Tree whose Epethite is The fruitfull Vine Quest But what are these fruits which these engrafted Branches bring forth Gospel fruits good works Ans I answer The fruits of good works So the Apostle explaineth it Col. 1.10 Being fruitfull in every good work These are the fruits of these Trees of Righteousnesse even fruits of Holinesse and Righteousnesse Ye have your fruit unto holinesse Rom. 6.22 Being filled with the fruits of Righteousnesse Phil. 1.11 These are the fruits which grow upon these engrafted branches Inward graces The fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance as the Apostle reckons them up Gal. 5.22 shewing forth themselves in outward operations and exercises
ease Still in whatever he doth he reflects upon himself making selfe the ultimate and last end of all But now the new creature hath a new end of his life not himselfe but God None of us liveth to himselfe saith the Apostle Rom. 14.7 8. but whether we live we live unto the Lord c. Thus doth the true Christian live He liveth to the Lord. 1. Acknowledging him to be his Soveraign Lord and himselfe his servant in duty bound to yeild obedience to him in doing in suffering his will 2. Framing and ordering his life and conversation according to his will in all things 3. Depending upon him for protection provision wages 4. Referring and applying his life in the whole course of it to his honour and glory Whether ye eat or drink or whatsoever ye do do all to the glory of God 1 Cor. 10.31 This a Christian should do And this so far as he is regenerate he doth And thus is his life a new life having a new end 4. Ordered after a new manner 4. Ordered after a new manner His conversation is a new conversation far different from what it was Time was when it was a vain conversation So Saint Peter calleth the conversation of all men before the grace of God meet with them 1 Pet. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain conversation And so it is 1. Proceeding from the vanity of their minds Ephes 4.17 And 2dly In regard of the unprofitablenesse fruitlesnesse of it Men weary themselves for very vanity as Habakuk speaketh Hab. 2.13 What fruit had ye in those things whereof ye are now ashamed saith Paul to his Romans here ver 21. of this Chapter A vain and a carnall conversation intending chiefly the fulfilling the lusts of the flesh We in times past had our conversation in the lusts of our flesh Ephes 2.3 Perhaps it was a filthy conversation like that of those wicked Sodomites 2 Pet. 2.7 It may be a blind superstitious conversation like that of Pauls before his conversion Gal. 1.13 zealously bent against God against his truth servants purity of worship power of godlinesse Such it was But now behold a new life a new conversation viz. such a conversation as becometh the Gospel Phil. 1.27 a good conversation Jam. 3.13 an honest conversation 1 Pet. 2.12 a profitable conversation he that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unprofitable before is now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profitable to himselfe and others as Paul saith of Onesimus Philem. 11 12. And upright conversation Psal 37.14 an holy conversation 1 Pet. 1.15 an heavenly conversation Phil. 3.20 Thus is the believer raised as Christ was to a new life This in the Generall 2. In Particular 2. In particular Resembling the life of Christ being as his was This new life to which the believer is raised resembles the life of Christ both for kind and continuance For kind it is a spirituall life for continuance an immortall life Such was the life to which Christ was raised therein differing from the life of others whom we read to have been raised again They were raised up to the same life which they lived before to a naturall life to a mortall life A naturall life so as they stood in need of meats and drinks and such other supports of nature as they did before When our Saviour had raised Jairus his daughter he presently commanded to give her meat Luke 8.55 And as a naturall so a mortall life They all died again But it was otherwise with our blessed Saviour The life which he was raised to was a spirituall an immortall life A spirituall life not upheld by creature-supports and comforts as formerly it was True our Saviour did use some of the creatures after his Resurrection as the story informs us of his eating the broyled fish and honey-combe which his Disciples gave him Luke 24.42 But this he did not out of any necessity of nature but onely for the confirmation of his Disciples faith in the truth of his Resurrection and reality of his present apparition He lived then a spirituall life and that an immortall life He was raised from the dead no more to return to corruption as Paul hath it in his Sermon at Antioch Acts 13.34 Christ being dead he dieth no more saith our Apostle ver 9. of this Chapter In that he died he died to sin once ver 10. And in both these doth the Christian's spirituall Resurrection carry a resemblance of his Resurrection being a raising up of the soule to a spirituall to an immortall life 1. To a spirituall life 1. A spirituall life Such is the life of a regenerate person He that before was only a naturall man as Paul cals the unregenerate person 1 Cor. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a carnall man as Paul saith of himselfe so far forth as he was unregenerate Rom. 7.14 living onely a naturall a carnall life he is now made a spirituall man as Paul cals him 1 Cor. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indued with the Spirit of God and so living a spirituall life Not living by sense or yet by carnall reason as sometime he did but by faith The life which I now live in the flesh saith the Apostle I live by the faith of the Son of God Gal. 2.20 Paul still lived a naturall life he lived in the flesh but it was after a spirituall manner he lived by faith So doth every regenerate person in measure so far forth as he is regenerate he liveth a spirituall and heavenly life having spirituall meat and drink as the Apostle cals the Manna and water in the wildernesse 1 Cor. 10.3 4. Seeking after spirituall and heavenly things Whilest others mind nothing but earthly things as Paul saith of sensuall persons Phil. 3.19 profits and pleasures and honours curvae in terras animae c. having their souls bowed downwards groveling upon the earth like the Serpents brood feeding upon dust the regenerate person so far forth as he is regenerate he minds and seeketh the things which are above Col. 3.2 3. His conversation his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his chief negotiation and businesse is in heaven Phil. 3.20 The chief things which his thoughts are most seriously intent upon and taken up about are heavenly things How a Christian useth the things of this world As for the things of this world true he useth them but how why even as our Saviour did the broyled fish and honey-combe as as if he used them not He hath learned that distinction of Augustines or rather of Paul's 1 Cor. 7.30 31. betwixt uti and frui using and enjoying He useth earth and earthly things but he enjoyeth God and heavenly things making the one his viaticum his voyage-provision the other his possession his portion Thou art my portion O Lord saith David Psal 119.57 As for the things of this life his heart doth not run after them in such an inordinate way as sometimes it did
likenesse of his resurrection This we are all of us Sacramentally in our Baptisme which being a Sacrament of our Insition or engrafting into Christ represents unto us according to the twofold Ceremony used in the first Institution of it viz. Immersion and Emersion a twofold mystery viz. Mortification and Vivification both which we meet with in the verse before the Text. We are buried with Christ by baptisme that like as he was raised from the dead by the glory of the Father even so we also should walk in newnesse of life But are we so really and spiritually If so then may we comfortably assure our selves of our union with Jesus Christ and consequently of our Interest in the merits of his death unto our Justification of which the Apostle discourseth in the Chapter foregoing Certainly this communion is a fruit of our union an undoubted evidence that we are engrafted into Christ if we be thus raised up with him So are all Which is common to all and proper only to the members of Christ and only the true members of Jesus Christ When Christ rose out of the grave he left none of his members behind him True the grave-cloaths he did these Peter and John found in the Sepulchre when they came to visit their Lord there John 20.5 6 7. They saw the linnen cloaths lying and the napkin which was about his head wrapped together in a place by it selfe But the body was gone not a member of it left Thus there are many who cleave unto Christ and unto his mysticall Body in an outward profession as those grave-cloaths did to his natural body who upon a strict scrutiny will be found still lying in the grave of sin But not so any of the true members of Christ All that have a true reall spirituall union with him they have also a communion with him and conformity to him in his resurrection They are made partakers of this first Resurrection which carries with it a resemblance of his resurrection Now is it so with us Are we thus engrafted with him in the likenesse of his Resurrection How this shall be known Quest But how shall we know whether we be or no An usefull Question Ans A Question not unusefull The rather in regard that there are many who deceive themselves herein taking shadowes for substances Even as Saul judged of Samuel his Resurrection 1 King 28.12 He thought it to have been the true Samuel and a true Resurrection when it was nothing but a spectrum an Illusion And as Herod thought of John the Baptist that he was risen from the dead when there was no such matter Mat. 14.2 Thus do many judge of themselves they flatter their own hearts with an apprehension of a Resurrection that they are raised from the grave of sin whereas in truth their souls still lie rotting and putrifying and stinking there That none of us may be mistaken in a matter of so great consequence and concernment let me present you with some evidences whereby the truth of this Resurrection may be discerned where it is Evidences of the first Resurrection and our selves may certainly know whether we be made partakers of it Enquiry 1. Have we heard that voice of Christ or no. 1. In the first place then Have we ever heard the voice of Christ or no By this means it was that Lazarus his body was raised from the grave John 11.43 by the voice of Christ speaking to him and calling upon him And by the same means shall the generall Resurrection at the last day be effected The hour is coming in which all that are in their graves shall hear his voice and shall come forth John 5.28 29. And by the like means is this first Resurrection wrought The houre cometh and now is when the dead shall hear the voice of the Son of God and they that hear it shall live so you have it verse 25. of that Chapter our Saviour there speaking of the first Resurrection as I have already shewed you Now have we ever heard this voice of Christ Have we heard Christ speaking to us in his word The voice of his Ministers we have often heard but have we ever heard the voice of Christ Fares it not with some of us as it did with young Samuel who had often heard Elie's voice but had never heard the voice of the Lord and therefore he is said as yet not to know the Lord 1 Sam. 3.7 viz. by way of extraordinary Revelation by voice and speech Is it not so with some of us we have often heard Elie's voice but have we ever heard the voice of the Lord We have often heard the voice of Christ's Ministers but have we ever heard the voice of Christ himselfe We have heard the one sounding in our ears but have we heard the other entring into our hearts awakening us from our dead sleep As it is in sleep so it is in death whereof sleep is the image the body first awaketh before it riseth out of the bed or grave Many of them that sleep in the dust of the earth shall awake saith Daniel speaking of the generall Resurrection Dan. 12.2 And thus is it in this first Resurrection Before the soul can arise it must awake Awake thou that steepest and stand up from the dead Ephes 5.14 Now have we heard the voice of Christ awakening us Have we fonnd such an effectuall work of the word upon our hearts rousing us out of the dead sleep of our sinfull security opening our eyes making us truely appehensive and sensible of our present condition causing us to look about us and to entertain serious thoughts about a Resurrection of getting out of the state of sin into a state of grace Have we heard the voice of the Law and the voice of the Gospel Christ speaking in both In the Law Have we heard the voice of the Law Christ speaking to us as he did to Israel at Mount Sinai where his voice shook the earth Heb. 12.26 which it did both literally shaking the mountain Exod. 19.18 and metonymically shaking the persons that heard it So terrible was the sight that Moses said I exceedingly fear and shake Heb. 12.21 Now have we heard such a voice Have we found at any time such an effect in the word so shaking us making such an earth-quake such a heart-quake in our souls In the vision which Ezekiel saw of the Resurrection of those dead and dry bones Ezek. 37. he tels us that before they were quickned and raised up there was a noise and a shaking ver 7. And the story informs us concerning those which seconded Christ and attended upon him in his Resurrection Mat. 8.27 that before their Resurrection the earth did quake and the rocks rent and then the graves were opened and many bodies of Saints which slept arose came out of the graves c. v. 51.52 53. Such Preparatives God is pleased oftimes and for the most
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