First Resurrection from Christ 86. First Resurrection imperfect 149. 248. Resurrection spirituall resembling the Corporall in six particulars 151. Resurrection spirituall a Difficult work 157. Resurrection spiritual a work to which man naturally is indisposed and averse 160. 161. Resurrection of Christ a patterne of the first Resurrection 164. Resurrection of Christ a pattern of the Christians second Resurrection 180 Resurrection to life proper to beleevers 183 Christ the Efficient cause of the Beleevers first and second Resurrection 189. First Resurrection common to all beleevers 195. Evidences of the first Resurrection 196. Motives to the first Resurrection 215. First Resurrection how attained 227. First Resurrection a mercy to be acknowledged 233. First Resurrection to be evidenced by the actions of a spirituall life 24. Beleevers how to Rise more and more 241 S Sanctification a benefit flowing from union with Christ 38 Stability of a Regenerate mans estate 48 Strivings of sin in a regenerate person comforts against them 121. The two Adams two Stocks 23 The Mysticall Stock Christ 14 Christ a generous Stock 46. 20. Christ a living and quickning Stock 21 Christ a Stock changing the nature of the graft ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word explained 5 Sustentation a benefit flowing from Christ 9 82 T. TRanslation to be waited for 245 Translation to be prepared for 247 V. VErtues imitable in Christ 210 Unity among Christians 4 Union with Christ desirable and necessary 8 26 Union between Christ and the beleever inseparable 10 82 Union mysticall a neer union 32 Union with Christ an honour to Beleevers 34 Voyce of Christ raising dead soule 196 W. WAiting for glory the Beleevers property 179 Weakness of Christians in themselves 6 Wildings such are all men by nature 19 Christians have their Winters 60 Good works Gospel fruits 71 World how to be used by Christians 172 ERRATA Pag. 24. li. 31. for in r. to p. 37. l. 23. r. in ingrafting p. 54. l. 19. dele and. p. 93. l. 1. r. discovers l. 2. dele make p. 133. l. 20. for that r. of p. 142. l. 31. r. from p. 161. l. 9. r. wholly p. 136. l. 11. r. was white l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 204. l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 224. l. 1. r. not Mysticall IMPLANTATION OR The great Gospel Mystery of the Christians Union and Communion with and Conformity to Jesus Christ both in his Death and Resurrection ROM 6. VER 5. For if wee have been planted together in the likenesse of his death wee shall bee also in the likenesse of his Resurrection IN the verse foregoing Context the Apostle fetteth forth the Christians Communion with and Conformity to Jesus Christ Communion and Conformity both in his Death and Resurrection both Represented sealed and conveyed unto the beleever in by and through the Sacrament of Baptism Therefore we are buried with him by Baptism into Death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newnesse of life What he there plainly and simply propounds in this 5th verse he prosecutes and illustrates which he doth by an apt and elegant Similitude or Comparison A Similitude taken from planting or grafting where the Graft and the Stock being made one partake in Life and Death dying together in the Winter seeming so to do Reviving and living together in the Spring Even thus saith the Apostle fareth it with Christ and the Beleever The Beleever being implanted and ingrafted into Christ made one with him from that union floweth the like Communion and that both in his Death and Resurrection For if we have been planted together in the likenesse of his death we shall be also in the likenesse of his Resurrection Division A Supposition A Position In which passage we may take notice of two things a Supposition and a Position The Supposition or Ground-work in the former words If we have been planted together in the likenesse of his Death The Position or Inference deduced from and built upon that ground in the later we shall be also in the likenesse of his Resurrection Begin with the former the Supposition If we have been c. This the Apostle here supposeth laying it down for a ground-work that All Beleevers are planted together with Christ in the likenesse of his Death which we may for the better handling of it breake or resolve into two distinct Propositions or Conclusions The Supposition resolved into two Propositions 1. Beleevers are planted together with Christ 2. They are planted together with Christ in the likenesse of his Death The former more generall the later more particular I shal insist upon them severally beginning with the former Proposit 1. All beleevers are planted together with Christ A double reference of the word together 1. To beleevers themselves All Beleevers are planted together with Christ Planted together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall where the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together may admit of a twofold reference Either it may be referred to Christians themseselves or to Christ and them 1. To Beleevers themselves We have been planted together i. e. saith Erasmus wee Jews and Gentiles both which are now planted together in the same stock or wee viz. Paul himself and all other beleevers even the whole company of the faithfull who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planted together like so many branches growing upon the same stock making up one mysticall body A truth which the Apostle elsewhere setteth forth under another Allegory of a Building Ephes 2.20 21. where resembling Christ unto a Foundation-stone hee compares other beleevers to so many stones laid upon that foundation all fitly framed together and builded together for an habitation of God through the Spirit Thus some conceive the Apostle here to speake the same thing under another Metaphor Applic. Being planted together let them agree together A truth and an usefull one did I list to improve it Usefull as to other ends so especially to minde Christians of that holy concord unity and agreement which ought to be betwixt and amongst them They are planted together like branches of the same tree Now how do we see such branches growing up together quietly peaceably Happily in a storm there may be some clashing but that being over they agree again imbracing each other with mutuall complications Thus in stormes of Satans raising there may and will bee sometimes animosities and unbrotherly contentions amongst Christians as there was betwixt Paul and Barnabas but the violence of the Tentation being over now they ought to affect a holy agreement being knit together and growing up together in Love But I shall not dwell upon this 2 The second Reference more proper with Christ The later Reference I look upon as more proper and geinune Planted together viz. with Christ. So it will appear to bee if we paralell and compare the phrase here with
to let and hinder the exceeding of somewhat which is betwixt them Others Conciliator a Reconciler one that procureth Love or Agreement betwixt two or more who were strangers or Enemies each to other Not to trouble you with these triviall differences The word properly signifieth as our translation renders it Mediatour A Mediatour a Middler a Middle person that dealeth betwixt two others This for the Word 2. For the Thing 2. Of the Thing How and in what respect is Christ said to be a Mediatour To this I answer in the generall He is a middle person dealing betwixt God and man More particularly and fully Christ a Mediatour in a twofold respect He may be said to be a Mediatour in a twofold respect 1. In respect of his Person 2. In respect of his office In respect of his Person he is a middle person betwixt God and man In respect of his office Tileni Syntagma de Officio Chricti §. 39. Corn. à Lap. ad Textum he is a middle person dealing betwixt God and man The former of these Bellarmine first and after him some others call Mediatio substantialis a substantiall Mediation The later Mediatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an operative Mediation Which Distinction Chamier Panstratia de Christo Mediatore however as Chamier noteth upon it it be a new-coined one not to be found among the Ancients and possibly may be abused by the mis-application of it as it is by Bellarmine himselfe yet in it selfe it is Orthodox serving not unfitly to explain unto us this great and usefull Doctrine I shall deal with these branches severally 1. In respect of his Person God-Man 1. He is a Mediatour in respect of his Person A middle Person betwixt God and Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So may he well be called in as much as he participates of both Natures being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Man God-man Such a Mediatour ought to be one that hath interest in both parties And such is the Lord Jesus One that hath interest in both Natures the God-head and the Man-hood Evinced by Scripture For this Scripture is expresse and cleare to those that will not shut their eyes against the light What else can we make of that known place of our Apostle in the 3d chapter of this Epistle Magnum est pietatis mysterium quod manifestatum est in carne V. Lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. ad loc Qui ipse alibi aliter locum citat sc Jo. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 16. God was manifested in the flesh Not the Mystery of Godlinesse So indeed the Vulgar Latine rendereth it and so Grotius would have it leaving out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God which saith he Hincmarus informs him was added by the Nestorians and Erasmus conjectures was put in against the Arians Great is the mystery of Godlinesse which was manifested in the flesh viz. by Christ and his Apostles weak mortall men But God was manifested in the flesh which word God Beza more rightly conceives was in some Copies expunged by those who denyed the Divinity of Christ Vide Bezam in Graec. Annot. ad locum fusè or the Vnion of the two Natures As for the former reading and exposition as Beza rightly observes upon it it is inconsistent with that which followeth in the verse To let passe other passages How can it be said of the Mystery of Godlinesse what we find in the close of that verse that it was received up into Glory Certainely this cannot be applied unto any other thing but the Person of Christ even God manifested in the flesh I am not ignorant how Grotius goeth about to elude that Allegation The Mystery of Godlinesse Gloriosè admodùm exaltatum est nempè quià multo majorem attulit sanctitatem quà m ulla antehac dogmata Grot. Annot ad loc the Gospel saith he may be said to be Exalted in Glory in as much as it brought in greater sanctity into the world then any other Doctrine before it had done But the word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth as Beza renders it Sursum receptus est Received or taken up Which the Evangelist Saint Luke applieth unto Christ Acts 1.2 and ver 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was taken up The evidence is cleare to those that will not Festucam quaerere as he spake seek strawes to put out their owne eyes withall That passage of the Apostle is a description of the Messiah God manifested in the flesh God i. e. the eternall Son of God the second Person in the blessed Trinity being God coessentiall and coequall with his Father He was manifested in the flesh by assuming the humane nature into a personall union with the divine To the same purpose is that other obvious Text of St John Joh. 1.14 The Word was made flesh The Word of which he saith in the first verse that it was with God and was God The increated essential Word the second Person in the blessed Trinity it was made flesh viz. by taking the nature of a man into such a personal union with his Godhead Thus was the Messiah both God and Man two natures in one Person Truly God and truly Man Christ truly Man Truly Man For that were there no other Text in Scripture to assert it this one which we have now in hand would put it out of doubt There is one Mediatour betwixt God and men the Man Christ Jesus As truly God If there be any question it must be about his Godhead That the Arians of former and the Socinians of later times have not onely questioned but denied And for countenance of that their damnable Heresie amongst other Texts of Scripture they take hold of this we have now in hand There is one Mediatour betwixt God and men the Man Christ Jesus The Godhead of Christ evinced by Scripture Testimony But for this also Scripture speaketh as fully as expresly as for the former Testimonies are obvious In the old Testament Isa 9.6 The Prophet speaking of the Messiah he calleth him the mighty God El Gibbor El being one of the names of God More clearly the Prophet Jeremie Jer. 23.6 This is the name whereby he shall be called The Lord our Righteousnesse Jehovah Tzidkeu Jehovah our Righteousnesse A name proper unto God as the Jewes acknowledge not so communicable to any creature In the New Testament Acts 20.28 Paul chargeth the Elders at Ephesus that they should feed the Church of God which he hath purchased with his blood The Church of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lord. So indeed Grotius would evade it telling us of some Greek Copies that so read it True Beza instanceth in five of them In quinque Exemplaribus logitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza ad loc Hunc locum eludere frustrà conati sunt Ariani Bez. Gr.
the other his Divinity his Humanity upon Earth his Divinity in Heaven yet both united together in one Christ by an Hypostaticall Personall Union And here is the foundation and ground-work of Christ's Operative Mediation which was laid in this Substantiall Mediation as they call it in the union of these two natures God and man being at variance this our Mediatour that he might make way to the reconciling of their Persons he first uniteth their Natures being the Son of God by nature he taketh the Manhood into a personall Union with his Godhead Even as one desiring to mediate peace betwixt two dissenting families which are at deadly feude the one with the other he being first clearly allyed unto the one he marrieth into the other that so being related and allyed unto both to the one by consanguinity to the other by affinity he may have the greater advantage for reconciling each to other Thus did our Mediatour the Lord Jesus Being the Son of God by nature he marrieth the nature of man taketh it into a personall and indissoluble union with his Godhead that so being nearly allyed unto both he might be fit to deale betwixt them and might with better successe manage this Work of Reconciliation Here are the two Extremes in this Ladder the Bottom and the Top. 2. Now betwixt these two there were many intermediate staves The intermediate Staves five or steps So there is in a Ladder and so there were in that Ladder how else should the Angels ascend and descend by it as they are said to do And in like manner in this great Negotiation of our Mediatour betwixt God and man we shall find divers steps and degrees whereby he managed and carried on this Work of Reconciliation Of these steps Bellarmine Bellarminus de Christo Mediatore lib. 5. c. 1. reckons up foure Christ in his work of Mediation Five steps in Christ's Mediation is 1. Arbiter an Arbitratour an Vmpire 2. Interpres an Interpreter or Messenger 3. Advocatus an Advocate an Intercessour 4. Sponsor a Surety an Vndertaker And to these to make the enumeration compleat and full Junius Junius Animadvers in Bellarm. ibid. lib. 5. cap. 1. §. 9. adds a 5th Gubernator A Ruler a Governour These are the steps of this Ladder the several operations whereby the Lord Christ manageth this his work of Mediation The first and second whereof belong unto his Propheticall Office the third and fourth to his Priestly Office the fifth and last to his Kingly Office All together rendring him a compleat Mediatour I shall take a view of these particulars severally speaking of them as plainly as clearly as I can Let me crave your best attentions to go along with me 1. The first step Arbiter Christ an Arbitratour or Umpire betwixt God and men Begin with the first of them which is 1. Arbiter an Arbitratour an Vmpire a Judge Such a one may properly be called a Mediatour who layeth his hand upon both parties as Job speaks Job 9.33 judging betwixt them Who made thee a Judge over us saith one of the contending Hebrews unto Moses when he interposed himselfe as a Mediatour betwixt them Exod. 2.14 One that taketh cognizance of the difference what is the ground of it who hath done the wrong then judgeth betwixt them propounding and setting down the tearms of Reconciliation and agreement Such a one may fitly be called a Mediatour And such a Mediatour is the Lord Jesus betwixt God and men One whom God his Father hath constituted and appointed to be an Arbitratour an Vmpire a Judge betwixt him and them committing Judgement unto him The Father judgeth no man but hath committed all judgement unto the Son John 5.22 All Judgement as of Absolution and Condemnation so of Arbitration As to judg men so to judg betwixt God and men This doth the Lord Christ And being the Wisdome of his Father as the Apostle calleth him 1 Cor. 1.24 Christ the Wisdome of God He hath also determined and set down the terms of Reconciliation and Agreement betwixt them as it were drawing up a Covenant betwixt them In which respect amongst others he may be said to be the Mediatour of the Covenant as he is called Heb. 8.6 9.15 12.24 In as much as Conditions of the Covenant were set down by him Missus enim à Patre factus Arbiter reconciliavit Deum Homines c. Ambrosad Textum Thus Ambrose cited to this purpose by Bellarmine conceives of it expounding the word in the Text in this sense Thus saith he is Christ said to be a Mediator betwixt God and men In as much as being constituted by God his Father an Arbitratour he set down in what way and upon what terms Reconciliation should be made betwixt them viz. upon God's accepting the satisfaction which should be made in their behalf Ut Deus ignosceret Homo de caetero in Dei fide maneret Ambros ibid. and of pardoning their sins and their complying with God in the way of Faith and Obedience But to let this passe come we to the second which is 2 Step. Interpres Christ an Interpreter or Intermessenger 2. Interpres or Internuncius An Interpreter an Inter-messenger Such a one may fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediatour one that in this nature goeth betwixt two parties at variance imparting the mind of the one to the other so to breed a right understanding and thereby to work a complyance betwixt them And in this sense Jesus Christ may truly and fitly be said to be a Mediator betwixt God and men Though not only in this so indeed the Heretick Socinus would have it Vide Grotium de satisfactione Christi cap. 8. affirming this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render Mediatour whereever we meet with it in Scripture to import and signifie no more but Dei Interpres God's Interpreter And so his followers treading in his steps stil expound the word in the same sense For Christ to be a Mediatour of the Covenant saith one of them Dr. Lusshington Comment in Heb. 8.6 writing upon that Heb. 8.6 is nothing else but to be the Interpreter of God or the Intercessour passing betwixt God and men with mutuall messages to make and finish up the Covenant on both parties By which Inter-messenger God declares and testifies his will unto men and they again being informed in the knowledge of God's will do comply with God and contract with him are reconciled with him and enjoy their peace afterwards But that this is not the whole truth I shall have occasion God willing to shew you hereafter For the present take we up what is truth in it viz. that as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will fitly bear this sense so it may in this sense as fitly be applied unto Christ Such a Meditour is he an Interpreter an Inter-messenger going betwixt God and man imparting the mind of the one to the
man which is in heaven Not that Christ in his man-hood came down from heaven or that according to his Godhead he ascended up into heaven but the same Person did both according to divers natures He was said to come down from heaven in respect of his Godhead which assumed the humane nature into personall union And he was said to ascend up into heaven and to be in heaven in respect of his manhood which being united to his Godhead came to be of God's Counsell to be acquainted with his secrets And after the like manner are we to understand the word here in the Text The Man Christ Jesus that Person who being God before time was also made man in time he was Mediatour betwixt God and men Quest Question But why then doth the Apostle here add this The Man Christ Why the word Man is mentioned if it be not for that end to point out that nature according to which he is Mediatour Answer Ans For this some other and better Reasons may be assigned A threefold Reason assigned for it as 1. This he addeth to intimate that common interest which all the Sons of men have in this Mediatour In as much as he also is the Son of man their Brother partaking in the same common nature of their flesh and blood as the Apostle inlargeth it Heb 2.11 14. 2. This he adds to incourage men so much the rather to come unto God by Christ and to make use of his Mediation in as much as they have not an High Priest which cannot be touched with the feeling of their infirmities but was in all points tempted like as they are as the same Apostle hath it Heb. 4.15 being a man like unto themselves onely without sin 3. Again he maketh mention here of Christ's humane Nature Quià de traditione erat dicturus ideò Hominem solummodo nominavit Sedulius ad loc in as much as in this nature he paid the Ransome spoken of in the verse following He gave himselfe a Ransom for all This he did by offering up his humane nature as a Sacrifice unto God Through his eternall Spirit he offered up himselfe unto God as the Apostle hath it Heb. 9.14 By the power of his Godhead he offered up his manhood which because it was the Sacrifice offered up the Nature wherein Christ suffered and so paid that price therefore the Apostle here maketh mention only of it stiling this Mediatour The Man Christ Jesus And thus you see that first Arg. 2 Allegation cleared More briefly of the second Arg. 2. Paul here distinguisheth betwixt God and this Mediatour God and Mediatour distinguished And therefore Christ is not Mediatour as God but onely as man Ans To this it is answered 1. That the Answer 1 naming of God in the first place Chamier de Mediatore cap. 5. sec 6. doth not hinder but that it may also be understood in the second As in that John 14.1 Our Saviour saith to his Disciples Ye believe in God believe also in me Not but that he himselfe also was God and to be believed in as God And so John 17.13 This is life eternall that they may know thee the only true God and him whom thou hast sent Jesus Christ Not that Christ is thereby denyed to be truely God as the Arians of old and the Socinians at this day would conclude from that Text. So here There is one God and one Mediatour c. The mentioning of God in the first place doth not exclude it in the second For by this reason this Mediatour should as well be denyed to be God at all as to be Mediatour as God 2. But secondly and more plainly the Answer 2 word God there is to be taken Chamier ibid. sec 7. Dr. Prideaux Fasciculus Controvers de Redemptione q. 3. The word God taken personally not Essentially but Personally as denoting and pointing out the first Person in the Trinity God the Father So we find it often used else-where John 3.16 2 Cor. 5.19 Ephes 1.3 And so is it most properly to be understood here There is one God and one Mediatour betwixt God and men id est God the Father betwixt whom and mankind Christ the Son is said to be a Mediatour We have an Advocate with the Father Jesus Christ the righteous 1 John 2.1 And being so understood it doth not exclude Christ from being God or from being Mediatour as God viz. as the second person in the Trinity Thus is the Text briefly vindicated from giving any countenance to this Doctrine of theirs As for their Reasons I will not trouble you Reason 1 with many of them the chief and principall of them is that which Bellarmine Argument from Reason and others of that way borrow from their Aquinas A Mediator saith he must be a Middle person differing from both the Extremes Aquinas p. 3. q. 26. art 2. both from the party offending and offended Now such a Mediator is Christ saith he considered as a Righteous Man As Man he differs from God as Righteous he differs from other men Christ as God the same with God who are all sinners and so in that respect he is a fitting Mediator betwixt God and Men. But as God he is the same with God not differing from him whether in nature or quality Answer Ans To this I find divers Answers returned To let others passe 1. Such a Mediator is Jesus Christ a middle person differing from both Extreames 1. Christ as God-man a middle person differing from God and man both from the person offending and offended So he doth viz. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God-Man True indeed in respect of his Natures he agreeth with both but in respect of his Person he differeth from both 2. Chamier de Mediatore c. 7. sec 2. being not onely God or onely Man but God and Man 2. But 2dly consider him as God yet doth he therein also differ from God his Father I find a threefold difference Christ as God differeth from his Father A threefold difference assigned betwixt them 1. In respect of his Person which being the second Person in the Trinity is distinct from the first The Son is a distinct Person from his Father 1 Joh. 5.8 2. In regard of his Incarnation It was not the Father that took upon him our flesh but the Son The Word was made flesh Joh. 1.14 And 3dly in regard of his Humiliation It was not the Father but the Son which tooke upon him the form of a servant c. Which Humbled himselfe and became obedient unto the death c. Phil. 2.6 7 8. Therein did he differ from God his Father as we may learn from the words following Wherefore God also hath highly exalted him viz. God his Father Thus then Christ according to his divine nature is not every waies the same with God God his Father So as in this respect there is
others of like nature Elsewhere we read of Christians suffering together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Bezam Gr Annot. C. A. Lapide ad Textum and living together and reigning together 2 Tim. 2.11 12. In this chapter this 6th of the Romans wee read of being buried together verse before the text and Crucified together in the verse after it and living together ver 8. In all which places the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Together must be looked upon as relating to Jesus Christ So here in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we have been planted together i. e. together with Christ. So are all true beleevers All true Beleevers are planted together with Christ they are planted together with Christ Planted together The word in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very Emphaticall having no one word either in the English or Latine tongue that will fully answer and expresse it It is a Metaphor as I said taken from plants which doe in unum concrescere or coalescere The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained grow up together so as they become one body and partake of the same common juice these are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now to follow the Metaphor of these there are two sorts or kinds Two sorts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. by Adhesion by Insition Some plants grow together by Adhesion others by Insition 1. By Adhesion the one only cleaving and clinging to the other Thus doth the Ivie grow up by and with the Oake or some other tree 2. By Insition by ingrafting inoculating the one in to the other as grafts and cions which are put into a stock and so made one with it beeing nourished by the juice of it Both these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plants Planted together Two very apt and elegant similitudes Two apt and elegant similitudes most lively and clearly representing unto us the nature of that spirituall Vnion and Communion which is betwixt Christ and all true beleevers Even thus are they planted together with Christ both by way of Adhesion and Insition I shall take liberty to prosecute them severally More briefly of the former Simil. 1. Believers planted with Christ by way of adhesion As the Ivie and the Oake The five Resemblances Resembl 1. Of themselves weak and feeble Beleevers are planted together with Christ by way of Adhesion as the Ivie and the Oake Follow we the similitude a little it wil lead us to divers particulars of a very useful consideration I shall name but three or four of them 1. The Ivie is of it selfe weak and feeble creeping along upon the ground not able to raise it self above the Earth without the help of some tree or wall which it groweth by And even such is the condition of every man by nature All weak and impotent When wee were yet without strength Christ died for us saith the Apostle Romans 5.6 Not able to do any thing in their own strength Not able to raise themselves above the Earth We know what the Apostle saith of the first Adam 1 Cor. 15.17 The first man is of the Earth Earthy And such are all the branches of that Stock all men by nature all of the Earth Earthy Having their Originall from the Earth they as it were creep along upon the Earth savouring of nothing but the Earth Joh. 3.31 He that cometh from the Earth saith our Saviour speaking of the naturall man he is earthly and speaketh of the Earth Minding nothing but Earthly things as the Apostle hath it Philip. 3.19 Their best wisdome is no better then that which Saint James speaks of Jam. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Earthly Of themselves higher they cannot rise Applic. A prick to let out the wind of spiritual pride Which by the way may serve as a prick to let out that wind of spirituall Pride wherewith the hearts of many are blown up The selfe-conceited Romanist he setteth up a Ladder of his own works as the Father bad Ascesius do and hopes to climb to heaven by it And little lesse do many ignorant poor and proud souls amongst our selves who presume much upon their own naturall abilities Even Gods own people are not wholly free from this spirituall Pride Peter dreamed he could stand upon his own bottom and that made him take up that Resolution in his own strength Mat. 26.33 Though all should be offended at his Master yet so would not be Proud spirits Goe to the Ivie of the field and let that read us a lecture of our no strength no ability to do ought of our selves The Ivie of it self riseth not above the Earth no more can the naturall man by the power of nature If we be raised up the least degree heaven-ward thanks to the Oake thanks to Jesus Christ by and with whom it is that we are raised as God willing I shall show you hereafter I passe to a second Resemblance 2. The Ivie being so feeble of it selfe Resembl 2. by a kinde of naturall instinct it reacheth forth to Closing with Jesus Christ and taketh hold upon the Oake clasping and grasping that twisting about it and clinging to it And the like doth the true beleever unto Jesus Christ Being convinced of his own weaknesse inability to do ought in his owne strength he betaketh himselfe unto Christ reaching forth unto him in the earnest desires of his soul after Union and Communion with him then clasping imbracing him in the Armes of his faith Luk. 2.28 Even as Simeon imbraced him in the Armes of his body so doth the beleever in the armes of his faith Gen. 32.26 As Jacob did the Angel whom he took hold of and would not let go till he had blessed him Thus the spouse took hold of her welbeloved Cant. 3.4 I found him whom my soul loved I held him and would not let him go Learn how to claspe Jesus Christ Applic. Like course let all of us take being conscious of our own impotency let us lay hold upon Jesus Christ clasping him adhering to him resting upon him as our alone all-sufficient Saviour resolving not to let him go How closely how tenaciously doth the Ivie cleave to the Oake No wind can part them No small matter can sever them Thus should the Christian hold the hold which he hath of Jesus Christ Whatever winds or stormes of Tentations or Persecutions come down upon us yet let not him go No though God himselfe should seeme to write bitter things against us as Job speaks Job 13.15 yet let not that hold go Though he kill me yet will I trust in him From this second ariseth a third and fourth Resemblances The Beleever receiving a double benefit from Christ by closing with him The Ivie thus clasping the Oake it receiveth a double benefit from it viz. Sustentation and Nutrition Support and Nourishment And the like double benefit doth the beleever receive by
and main designe be to get into Christ Renouncing our own righteousnesse flie unto him lay hold upon him close with him receiving him as our Saviour as our Lord. And then abide in him So our Saviour presseth it upon his Disciples John 15.4 Abide in me The Branch cannot bear fruit of it selfe except it abide in the Vine no more can ye except ye abide in me So he goeth on By all means therefore let it be our care to maintain this blessed union and communion with Jesus Christ To that end not neglecting any means appointed for that purpose Amongst which none more proper then that Ordinance which is so much slighted and neglected by too many among us the Sacrament of the Lord's Supper An Ordinance instituted by Jesus Christ for the confirming and assuring unto believers their abiding and continuing in him Even as Baptisme is a Sacrament of our ingrafting into Christ so is the Lord's Supper a Sacrament of our continuance in him abiding and growing up in him not onely sealing but furthering that continuance and growth And therefore as many of us as would have the comfort of this our in-being in Christ neglect not this Ordinance but make use of it to that end Passe we on to a third Resemblance 3. Resemb The Graft can do nothing towards its own Insition In the third place As the graft cannot bring forth fruit of it selfe so neither can it do any thing to the engrafting of it self Herein it is a meer Patient And such is the believer in the first Act of Conversion a meer Patient The Believer a meer Patient in the first act of Conversion who may be wrought upon but cannot work cannot contribute any thing towards his own Conversion towards the changing of his own estate True being wrought upon now he worketh Even as the graft being put into the stock now it concurreth and co-operateth with the stock in bringing forth fruit Thus is it with believers being wrought upon by the Spirit of God now Acti agunt moved they move wrought upon the work But in the first act they are meerly passive Onely receiving of Jesus Christ To as many as received him John 1.12 Neither can they do this of themselves this being a work of the Spirit of God in them which is to them a Spirit of Revelation Ephes 1.17 2 Cor. 4.13 and a Spirit of Faith Revealing Christ to them and in them inclining and perswading their hearts to close with Jesus Christ Even as the Planter fitteth his graft and disposeth it to an Insition an ingrafting and then putteth it into the stock thus doth God by his Spirit prepare and dispose the soule to the receiving of Christ and then worketh actuall faith in it All which is his work Applic. 1 Applic. 1. From whence we may by the way take notice of the erroneousnesse of those Popish Pelagian Popish and Pelagian Doctrin confuted or Arminian Tenents which tell us of what man of himself is able to do in order to his own conversion and salvation Man is not say some of them totally dead or destitute of all power but rather like the traveller in the Gospel who falling among theeves was sore wounded Luke 10.30 half-dead but not quite dead Though it be not much he can do yet something he can Though he cannot change and renew himself yet say they he may so prepare and dispose himselfe to the receiving of the grace of God as that grace shall not nay in equity cannot be denied him And thus say they grace and free-will they concurre together as co-partners in the work of Conversion the one not preventing the other in order of causality But how unsound this Doctrine is we may not obscurely learn as from divers expresse Texts in Paul's Epistles so even from this Metaphor which here he maketh use of where he saith that beleevers are planted engrafted with and into Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word hath a passive signification intimating that men in the first act of conversion they are meer Patients They cannot prepare or dispose themselves to the receiving of the grace of God by any power of their own no more then the Graft can dispose it selfe to its own ingrafting Vse 2. Being convinced hereof what remains but that they who would be made partakers of this grace Wait upon God in the use of means specially the word wait upon God in the use of such means as he hath appointed for the effecting of this blessed Insition the chief whereof is the publick Ministery of the word Attend upon this This they may do Even as that poor impotent person in the Gospel though he could not put himselfe into the waters yet he could lye at the Pool Meer naturall men though they cannot repent and believe of themselves yet they may wait upon God in the use of such means as he hath sanctified for that end And this let them do not pleading as some desperate wretches do They cannot convert themselves it must be God's work and therefore they are carelesse and regardlesse about it Nay wait upon God in his own way and then though the well using of nature or common grace or attendance upon means cannot so much as by way of Congruity merit any such thing at the hands of God yet God will not deny his grace to a soul that so waits upon him for it Vse 3. Vse 3. Give the glory of this work wholly to God And being made partakers of this grace now give we the glory of it wholly to the God of all grace If the graft be transplanted and engrafted thanks to the Husbandman Is it so that we are changed translated from the state of nature to the state of grace taken out of the Old Adam and put into the New brought to have union and communion with Jesus Christ lo this is God's work the work of his grace his free-grace Free-grace Mysticall Implantation a work of free-grace I say There being nothing in us that might incline him to do this for us rather then others In grafting there may be and commonly are some reasons inducing the Planter to make choice of one Branch rather then another It may be it is straighter more liking better thriven then another Not so here In this spirituall engrafting God maketh choice sometimes oft times of the most unlikely Branches it may be the meanest Such was Israel as the Lord tels them Deut. 7.7 The Lord did not set his love upon you nor choose you because ye were more in number then any other people for ye are the fewest of all people But because the Lord loved you And such are many most when the grace of God first meeteth with them Ye see your calling brethren saith Paul to his Corinthians how that not many wise men after the flesh not many mighty not many noble are called 1 Cor. 1.26 The meanest Branches perhaps the crookedest Such was Paul
first married unto Christ before they can bring forth fruits unto God Rom. 7.4 2. Being in Christ abide in him Direction 2. Abide in him Abide in me and I in you As the branch cannot bear fruit of it selfe except it abide in the vine no more can ye except ye abide in me John 15.4 Abide in Christ and that not onely according to Grotius his Socinian Glosse H. Grotius ad loc Obediendi ImitandÃque proposito by a constant purpose of obeying and imitating him This is a truth but not the whole truth Abide in him scil per fidem by persevering in a true and lively faith Piscator Diodat ad loc continually resting upon him for whatever it is we stand in need of So doth the Branch abide in the Stock and so abide we in Jesus Christ 3. Direction Imitate him 3. And thus abiding in him now imitate him Now propound him as a pattern for our Imitation He that saith he abideth in him saith Saint John ought himselfe also so to walk even as he walked 1 John 2.6 In this the Spirituall engrafting as I once before told you differs from the naturall There the Graft brings forth fruit after its own kind Not so here Here the Graft must follow the genius of the Stock The Christian must shew forth the vertues of Christ 1 Pet. 2.9 bringing forth such fruit as Christ himselfe brought forth What Saint Peter saith of the passive Obedience of Christ 1 Pet. 2.21 He suffered for us leaving us an Example that we should follow his steps may as truely be said of his Active He was made under the Law yeilding obedience to it for our sakes that we should follow his steps Thus having washed his Disciples feet John 13.13 15. he tels them I have given you an Example that ye should do as I have done unto you viz. Be ready to serve one another in love Thus propound we Jesus Christ as a Pattern for our Imitation 4. And thus abiding in him 4. Direction Bring forth fruit in him imitating him now bring forth fruit in him Every Branch that beareth not fruit in me my Father taketh away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 15.2 So the former Translation not without warrant from the Originall readeth that 2d verse of the 15th of John It is not enough for a man to be in Christ and to bear fruit but he must bear fruit in him fetching power and vertue from him acting what he doth in his strength even as the Graft beareth fruit in the Stock by a power derived from the Stock 5. And this fruit bring we forth unto God 5. Direction Bring forth fruit unto God To this end it is that we are married unto Christ as the Apostle tels us viz. That we should bring forth fruit unto God Rom. 7.4 Vunto God with an eye 1. To his Command making that both the Spring and Rule of our obedience 2. To his Glory making that our end our ultimate and last end 3. To his Reward expecting from him the fruit of our fruit that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle phraseth it Heb. 11.26 that Recompence of Reward that Crown of Glory wherewith God will crown this his own grace in those who so glorifie him by rendring to every one though not propter yet secundùm though not for yet according to his deeds To them who by patient continuance in well doing seek for glory honour and immortality eternall life Rom. 2.6 7. Those who have their fruit unto Holinesse here their end shall be everlasting life Rom 6.22 And thus have I done with this third Benefit The fourth is yet behind which I shall but lightly touch upon having occasionally glanced at it before And that is 9. Resemb A fourth Benefit Sustentation 4. Sustentation This benefit the Graft receiveth from the Stock being weak and tender of it selfe it is supported and upheld by it The like benefit doth the Christian receive from Christ being engrafted into him he receiveth sustentation supportation from him This is that which the Apostle tels the Gentiles Rom. 11.18 They being engrafted into the Stock of Abraham Now saith he thou bearest not the root but the root thee So it did in as much as their salvation depended upon the Covenant of God made with Abraham And thus doth Jesus Christ bear all those who are truely engrafted into him In which respects he is called sometimes by the name of a Foundation Other Foundation can no man lay saith Paul then that is laid which is Jesus Christ 1 Cor. 3.11 Christ a Foundation Christ a Foundation How Christi historia pracepta promissa Grotius ad loc and that not only in respect of his Doctrine Precepts Promises as Grotius carrieth it but most properly in respect of his Person and Office In the former way the Apostles are called a Foundation Ye are built upon the Foundation of the Prophets and Apostles Ephes 2.20 viz. In respect of their Doctrine So they were a secondary and subordinate Foundation laying the Elect upon Christ upon whom also themselves were laid Christ is a Foundation in the later way viz. In respect of his Person and Office the Foundation of foundations bearing up his Church and every member of it as the Foundation doth the stones and timbers which are laid upon it Or to hold to the Metaphor in the Text As the Stock supporteth and beareth up the Graft which it doth against all wind and weather Applic. Consolation to all that are in Christ A ground of strong consolation to all that are in Christ Jesus thus truely engrafted into him being thus made one with him they shall be supported by him so as nothing shall be able to separate them from him or from the love of God in him They shall be supported by him So doth the Stock support the Graft The Graft being put into it and incorporated in it embodied with it now it is safe in the Stock So as however the leaves may be stripped off the top broken off yet there is no severing it from the Stock The union betwixt Christ and the believer inseparable Such is the inseparable union betwixt Christ and the believer even like that personall union betwixt the two natures in Christ himself The Humanity being once engrafted into the Stock of the Divinity thenceforth they were no more to be severed Death separated the soul from the body but neither from the Godhead Even such is the mysticall union betwixt Christ and the believer being once ingrafted incorporated into Christ now he standeth sure By him we have accesse by faith into this grace wherein we stand saith the Apostle Rom. 5.2 However he may suffer in the outward man be stripped of his leaves of his estate deprived of outward accommodations and comforts and in the end be cut down by death And suffer in the inward man by the buffetings of Satan yet nothing shall be
main work is to close with Jesus Christ And therefore let your first and main work be thus to close with Jesus Christ thus to let him into your souls thus to receive him that so you may come to have union with him From that union wil flow this blessed Communion Having union with his Person you shall have Communion in his Resurrection So hath the Graft with the Stock Having union with it it hath also communion with it in the springs Resurrection and that by participating in that sap and juice which is in it Thus being made one with Christ by faith ye shall be made partakers of that same spirit whereby Christ himself was raised from the dead which wil have the same effect in you that it had in him And therefore again and again be perswaded to close with the Lord Jesus Not thinking it enough that you are put into him by a Sacramentall Insition as all persons Baptized are or that you cleave unto him by an outward visible profession as all Hypocrites and carnal Gospellers do but that you may have a true spirituall coalition a reall Mysticall union with him Being thus ingrafted into him you shall be made conformable to him in his Resurrection you shall bee raised from this death of sinne to this Life of grace as he was from the death of nature to the life of Glory But all this while I must remember I have been speaking to dead men Without his concurrence all motions or endeavours this way are in vain and consequently that unlesse Jesus Christ himselfe shall please to second this word with his own spirit all that I have said or can say in this case will prove but lost labour As it was in the raising of the Shunamites son 2 Kings 4.31 Gehezi Elisha's servant hee cometh first and layeth his Masters staffe upon the face of the Child and this he did by his Masters direction and appointment verse 29. but all in vain Til Elisha himself come and stretch himselfe upon the child putting his face to his face c. there was no awakening no reviving verse 31. Thus have I as a poore servant a Minister of Jesus Christ laid a Gospell command upon you requiring you in his name to awake and arise but unlesse my Master himselfe the Lord Jesus the true Elisha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salus the Health of God as the word signifieth unlesse hee come and make an effectuall Application of himselfe unto your souls breathing into the face of them the breath of a new life all my endeavours will be to no purpose And therefore let me in the close of this Point direct and desire you to look up unto him who is the Resurrection and life earnestly imploring this grace and favour from him that he himselfe would be pleased to undertake this work communicating unto you that Quickning spirit whereby your hearts may be inclined and your selves inabled to arise and stand up from the dead to awake and arise from sin unto Righteousness which of your selves you are not able to do I have done with the former sort such as are as yet strangers to this first Resurrection Application to such as are thus risen with Christ Come we now to the later Such as are in their measure made partakers of it As for Exhort 1 you Let me in the first place excite you to a thankefull acknowledgment of this so great a mercy Bee thankfull for this Mercy This is the end of all that Grace which God is pleased to exercise upon his people viz. that They should be to the praise of his Glory Eph. 1.12 14. That they should shew forth the praises of him who hath called them out of darknes into a marvellous light So our new Translation readeth that of St Peter 1 Pet. 2.9 And the Originall wil bear it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying both vertues and Praises And this be you excited to do you that are made partakers of this so peculiar a favour Which whether it be a mercy worth the acknowledgment The first Resurrection a mercy worth the acknowledging do but consider the greatness of the work the Freeness of the Agent and the Indisposition of the subject and then give sentence For the greatnesse of the work it is a Resurrection For the freenesse of the Agent it is a Resurrection For the Indisposition of the subject stil I say no more it is a Resurrection Resurrection is a great work It is so to raise up a dead body It is no lesse to raise up a dead soul A work of a mighty almighty power even of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that exceeding greatness of power as the Apostle calleth it Eph. 1.19 No lesse then that effectuall working of that mighty power of God which hee wrought in Christ when he raised him from the dead And what is it that should move God to exercise this power upon you rather then upon others surely not any thing in your selves Dead bodies are all alike indisposed to a Resurrection And so are dead souls That God hath made you the objects of this power it is only his free grace that moved him to it All the sons of Adam by nature are like so many carcasses buried together in the same Church-yard or lying together in the same Golgotha or Calvery the same Charnell-house You that are now made alive unto God time was when you were in the same condition with the rest of the world Dead in trespasses and sins even as others Eph. 2.1 3. Now how is it that Christ hath been pleased to sound the Trumpet as it were upon your graves to pick and single you out from the common heap to make you the objects of his power and mercy whilest in the mean time he hath suffered so many millions of souls on each side of you to sleep in eternall death Surely this is no other but that which the same Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.7 the exceeding riches of his grace in his kindnesse towards you in Christ Jesus Who but will acknowledge it a speciall favour a singular kindnesse which Christ shewed unto Lazarus in coming unto him and that before he was sent for to raise him up from the dead He might have had far more noble Patients to have done so miraculous a cure upon He might have manifested this his power upon the Kings and Princes and Potentates of the earth from whom he might have expected a better recompence then he could from Lazarus yet he neglects them and singles out him Here you will say as the Jews did when they saw Christ weeping for this his deceased friend Behold how he loved him John 11.36 This was a declaration of singular affection unto Lazarus no lesse is that affection which he hath manifested unto you you were as truely dead as ever Lazarus was you in