up to the life of grace here and glory hereafter And this power this spirit all true believers in their measure are and shal be made partakers of even as the members of the naturall body participate in those animall spirits which are in the Head And hereby they shall be inabled as to mortifie sin so to live unto God And thus you see the communion which is betwixt Christ the Believer as betwixt the Stock the Graft implanted in it Applic. Which is a ground of everlasting consolation to all those that are truely baptized into Christ A ground of everlasting Consolation mystically ingrafted into him by faith Being thus made one with him now let them know that all that is Christs is and shal be theirs The sap that is in the Stock is for the use and benefit of the Graft And thus whatever is in Jesus Christ it is for the Benefit and advantage of those that are in him So as All that is in Christ is the Believers what is it that they can want Is it pardon of sin is it Grace and favour with God Lo here is merit enough for both He hath by his obedience active and passive made an abundant satisfaction to the Justice of God He hath done and suffered enough to finish the Transgression and to make an end of or seal up sins and to make Reconciliation for iniquity and to bring in everlasting Righteousnesse Dan. 9.24 Here is nothing wanting to the Justification of a Believer before God Nor yet to his Sanctification As there is a fulnesse of merit so there is a fulnesse of spirit in Christ It pleased the Father that in him should all fulnesse dwell Col. 1.19 So it did during his abode here upon earth The Word was made flesh and dwelt amongst us full of grace and truth John 1.14 Upon his change of State he received an addition to that fulnesse When he ascended up on high he received gifts for men Psal 68.18 Gifts which he might distribute and give unto men as the Apostle renders that of the Psalmist Eph. 4.8 He ascended far above all heavens that he might fill all things So it followeth ver 10. All things that is all his Elect and faithfull people all which do and shall in their measure receive of that his fulnesse Of his fulnesse we have all received grace for grace saith Saint John John 1.16 We all all believers have received grace for grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace upon grace say some one grace after another abundance of grace or grace for grace graces answering to those graces which are in Christ as the characters in the wax answer those in the seal or grace for grace The grace of Sanctification following upon the grace of Justification both flowing from the free-grace and good will of God in Christ And this believers receive from the fulnesse which is in Christ which is not only a repletive but a diffusive fulnesse Plenitudo non vasis sed fontis Not like the fulnesse of a vessel which if a drop be taken from it it suffers a diminution by it but of a fountain which runneth over for the benefit of all that will come unto it Such a fulnesse of Spirit such a fulnesse of Grace is there in Jesus Christ who is in that respect compared to a Fountain Zach. 13.1 In that day there shall be a fountain opened to the house of David for sin and for uncleannesse That Fountain is Christ himselfe whose merit and spirit represented by the water and blood issuing out of his side in his Passion are as streams ever running from a living Spring sufficient to wash and cleanse all believing sinners from the guilt and pollution of sin Here is merit enough for their Justification and here is spirit enough for their Sanctification And in both these Believers being united unto Christ have and shall have communion with him A four-fold Benefit flowing from this Union and Communion Out of which Generall still to follow the Metaphor bud forth divers other particulars The Graft being thus put into the Stock made one with it and partaking in the sap and juice that is in it it now receiveth from it a four-fold benefit viz. Nutrition Augmentation Fructification Sustentation Nourishment Growth Fruitfulnesse Establishment And the like four-fold benefit we shall find accrewing unto the Believer from this his union and communion with Jesus Christ Each of which will yeild us a severall Resemblance A first of these Benefits is Nutrition 6. Resembl 1. Benefit Nutrition nourishment This the Graft receiveth from the Stock And this the Believer receiveth from Christ So the Apostle holdeth it forth though under a different Metaphor Col. 2.19 where comparing Christ to the Head and the Church to the Body he sheweth how the one receiveth nourishment from the other Not holding the Head from which all the Body having nourishment ministred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant illum qui omnia ornamenta suppeditat sacras Choreas agentibus Abbis ducta Motaphora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur quicunque aliis suppeditat res ad quemcunque finem necessarias Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est hoc facere abundè copiosè in Davenant in Col. 2.19 The word there used signifieth generally a Supply of all things requisite and convenient and that in an abundant manner Such a supply doth the Head make unto the naturall Body It giveth to every part sense and motion and particular abilities for the discharge of their severall offices and functions as to the eye to see to the ear to hear c. And such a supply doth Jesus Christ make unto his mysticall Body giving spirituall sense and motion to every member with abilities and graces sutable to their severall offices and conditions furnishing them with whatever is requisite for their Personall Salvation and the Churches Edification In this place the word more particularly imports a supply of such things as are necessary for the nourishing of the Body Est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipere ea quae alendo corpori sunt necessaria Grotius ad loc These the Head supplyeth to the members of the naturall body And these Jesus Christ supplyeth to the members of the mystical Body even to all that are in him Such a supply the Stock maketh to the ingrafted Branches And such a supply Christ yeildeth to all those living spirituall Branches that are ingrafted into him ministring to them spirituall Aliment for the nourishing up of their souls unto eternal life To the nourishment of the naturall Body there are but two things requisite Christ is perfect nourishment to the Believer viz. Meat and Drink and both these is Christ unto the believer My flesh is meat indeed and my blood is drink indeed saith he to the Jews John 6.55 Meat indeed and drink indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verè eminentissimè Truely and really though
of ver 17. miraculous works wrought by the power of God for the confirming of their Doctrine And of such use were those unparalell'd works wrought by Christ himself They were a strong confirmation to his word carrying with them a strong conviction leaving unbelievers without excuse and aggravating their Infidelity So our Saviour presseth it upon the Jews in that place fore-named Joh. 15.24 If I had not done among them the works which no man did they had not had sin They might then have had some plea some excuse for their Infidelity their rejecting him and his doctrine How ever their sin had not been so hainous as now it was This Testimony added to the former rendred their infidelity both inexcusable and damnable Thirdly By his Blood 3. By his Blood Thus he also confirmed his Doctrine taking his death upon it sealing the Covenant with his Blood Thus were Covenants anciently ratified and confirmed by Sacrifices Psal 50.5 with Blood Thus was that Old Covenant made betwixt God and his people as I shewed you even now with the sprinkling of Blood Exod. 24.8 And Moses took the Blood The Old Covenant made with Blood and sprinkled it on the people and said Behold the Blood of the Covenāt which the Lord hath made with you In imitation wherof the Heathens afterwards made their Covenants after the same manner Thence came the word Sanctio a Sanction as some conceive it à Sanguine from Blood which was used in the making of it A mystical ceremony betokening the constancy and stability required in keeping of the Covenant specially Covenants made with God which ought to be even to the shedding of blood loss of life As our new Annotation explains it in the place last named Or as others importing a Commination Grot. Com. in Mat. 26.18 or execration against him that should violate such a Covenant viz. that his blood should be shed after the same manner Even as the story tels us of Saul 1 Sam. 11. Engaging the people to a just revenge of that reproachful affront offered by Nahash the Ammonite to the men of Jabesh-Gilead when he required them to put out their right eyes before he would make a covenant with them He took a yoake of oxen saith ver 7. and hewed them in pieces and sent them through all the Coasts of Israel by the hand of the Messengers saying Whoseever cometh not forth after Saul after Samuel so shall it be done unto his oxen viz. they should be hewed in pieces after the like manner The like signification probably there was in this Ceremony of blood used in covenants to intimate what they deserved who should violate them viz. to have their blood shed Thus was that old Covenant made And thus was this new Covenant So is the new Covenant made It was ratified after the like manner with blood Only with this difference That was confirmed with the blood of Beasts this with the Blood of the Mediator as the Apostle observeth it Heb. 9.12 c. To this end among other it was that Jesus Christ shed his Blood upon the Cross for the ratifying that Covenant wherof he was the Mediator So much we may learn from himselfe Mat. 26.28 where in the Celebration of his last Supper taking the Cup into his hands which was a Sacrament of his blood afterward to be shed upon the Crosse This saith he is my blood in the new Testament or Covenant And thus elsewhere we finde the Blood of Christ called the Blood of the Covenant So you have it Zach. 9.11 where the Prophet speaking of those deliverances Temporall and Spirituall which poor captives should receive by the Messiah As for thee saith he by the blood of thy Covenant I have sent thy prisoners out of the pit where is no water That Blood of the Covenant was the Blood of the Messiah whose Covenant is by Blood as the margin there readeth that place And so again Heb. 10.29 and 13.20 the Apostle speaking of the Blood of Christ he calleth it the Blood of the Covenant the Everlasting Covenant id est the Blood of Christ wherby the new Covenant was ratified and confirmed So it was and that both on our part and Gods part On our part in the wayes aforesaid minding us how stable we ought to be in the Covenant of our God how we ought to resist even unto Blood if God call us to it striving against sin Heb. 12.4 And what we shall deserve in case we shall violate that Covenant On Gods part assuring us of the performance of the Covenant Which last I conceive without any prejudice to what hath been already said may be looked upon as most properly and peculiarly intended by the Apostle in that place forealledged Heb. 7.22 where he calleth Christ the Surety of this better Covenant Pareus Com. ad loc viz. Quia novum foedus sanguine morte suâ obsignavit as Pareus explains it Because he hath sealed the New-Covenant with his Blood taking his death upon it Therby assuring unto beleevers the performance of all those promises which he had made to them in the name of God his Father Here is a third Insurance 4. The fourth and last is the Spirit 4. By his Spirit This is yet a further witness So Saint John maketh it in that known but obscure place 1 John 5.8 There are three that bear witnesse in Earth the Spirit and Water and Blood What he means there by water and Blood I have shewen you before from the sixth verse which I fell with by the way By the one is understood the benefit of Justification purchased by the blood of Christ By the other of sanctification an effect of his Spirit which is compared to water for the cleansing purifying qualitie of it Now to these the Apostle joyns also the Spirit as giving yet a further Testimony It is the Spirit that beareth witnesse saith the sixth verse there Not but that the Blood and the water bear witnesse also The Blood of Christ shed upon the Crosse and sprinkled upon the Conscience of the Beleever that sealeth up the Covenant to him And so doth the work of Grace the work of Sanctification wrought in the heart by the Spirit But besides this there is yet another witness which is the witnesse of the spirit viz. an Immediate work of the same spirit of Christ sealing up the covenant of grace unto the soul and conscience of a beleever assuring and perswading him of Gods performance of the conditions of his part The witness of the Spirit what This is the witnesse which the Apostle spea of in that known place Rom. 8.16 The spirit it selfe beareth witnesse with our spirits that we are the children of God The spirit beareth witnesse concerning our Adoption with our Spirit or to our Spirit the Original wil bear either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this it doth not only mediately by the work of it by making a real and
to the duty of Prayer suggesting prompting dictating unto them what to pray directing them how to pray so as their prayers may be acceptable and prevalent stirring up secret and unexpressable grones affectionate desires in their hearts So the Apostle there explaineth himself The Spirit also helpeth our Infirmities for we know not what to pray as we ought but the Spirit maketh intercession or Request for us This doth the spirit not properly by Interceding for us but in us Because ye are Sonnes God hath sent forth the Spirit of his Son into your hearts crying Abba Father Gal. 4.6 This is the work of the Spirit thus as it were to form the prayers of the faithful for them and in them Which are Spiritual Conceptions conceived in the hearts of Chistians after a sort as the humane nature of Christ was in the womb of the Virgin by a supernaturall Operation of the Holy ghost Thus it as it were prayeth in them In the mean time Christ is the alone Mediator to whom the Spirit directeth them that so by and through him their prayers may find audience and acceptance These are obvious familiar truths and therfore I shal not any longer insist upon them That which now remains is only a word of Application which I shall direct only two wayes by way of Confutation Exhortation Vse 1. Confutation Of Primitive Angel-Worshippers By way of Confutation Censured and condemned be that Doctrine by whomsoever held forth which setteth up any other Mediatours besides Christ whether in stead of him or with him so as to make them either Corrivals or partners in this office This did some in the Apostles time In the very infancy of the Church they brought in Angels to be Mediatours So much we may take notice of from the Apostle who gives his Colossians an express Caveat concerning it that they should beware of them and their Doctrine Col. 2.18 Let no man beguile you of your reward in a voluntary humility and worshipping of Angels or consisting in Angel worship for so that later clause is fitly looked upon as being only exegiticall to the former added by way of explanation So it was Under a colour and pretext of Humility awful modesty as deeming it too high presumption for any to make their immediate addresses unto God they made use of Angels for their Mediatours presenting their prayers and services unto them that they might present them unto God Thus did they intrude into those things which they had not seen as it there followeth rashly undertaking to set up establish new Doctrines Laws concerning the Service of God beyond what is revealed in the Word And as is most probable adventuring upon curious speculations bold assertions touching the Orders Offices of Angels designing some to one imployment others to another giving them names accordingly Thus did they set up nother Mediators in stead of Christ so not holding the Head as the Apostle there goeth on not holding themselves unto Christ this one and only Mediator And the like hath the Church of Rome in succeeding ages done Of the Church of Rome which setteth up Saints Angels for Mediators bringing in a numberlesse number of Mediators So many Saints or Angels as there are in heaven so many Mediators say they True indeed thus far Christ is beholding to them they will allow him to be the head of that order Vide Calvin ad Textum Observa quod sicut unum Deum intelligit cum exclusione plurium fic unum Mediatorem Dei Hominum qui est Christus Jesus Estius Com. ad Text. The distinct ō of Mediators of Redemption and Intercession the chief and principall Mediator but not the onely So some of them go about to elude this of the Apostle in the text There is one Mediator True say they Vnus sed non solus One but not only one An ill glosse corrupting a good text So it will soon appear to be shall we but apply it to the former part of the verse There is one God What One but not Only one This they themselves will be ashamed of and may as well bee of the other Others of them and that the greatest part not daring to own so grosse an error think to salve the matter by a distinction There is one and but one Mediator say they viz. of Redemtion but others may bee and are Mediators of Intercession But neither will this subterfuge ought avail them as will appear from this text which if we look about it duly considering the circumstances will be found to speak of Christ in both these respects as a Mediatot both of Redemption and Intercession The former is made good from the verse next following where the Apostle maketh mention of Christs giving himselfe a Ransome for all men In that a Mediator of Redemption And the later from the verses preceding where the Apostle exhorting Christians to the duty of prayer to pray for all men he presseth it upon this ground For there is one Mediator one who is ready to receive and present the prayers of those who make their addresses unto God by him One Mediator of Intercession So as in both respects he is said to be one and but one But one Mediator the Man Christ Jesus who is Mediator both of Redemption and Intercession Other Romish distinctions Estius ad loc Cor à Lapide ad Text. Vide Cham. Panstrat de Mediatore lib. 8. cap. 6. sec 9. Others who would be thought more acute they seek relief from other distinctions Christ is Mediator say they Excellenti ratione by way of eminency after a more excellent manner Others are so only Participatione imperfectâ ratione by way of participation in a more imperfect way He the principal Mediator they ministeriall he primarie they secondary he Immediate they Mediate He as an Advocate they only as soliciters He onely cometh unto the Father Immediately by himself Interceding for all and impetrating grace by vertue of his own merits As for Saints they intercede for us not by any right or merit of their own as claiming ought in their own names but in the name through the merit and mediation of Christ To this purpose they bring in their devout Bernard Bernard Serm. de B. Maria citat per C. Lap. ad Text. who in one of his Sermons insinuates that Saints are not to be called Mediators betwixt God and men but rather Mediators to the Mediator viz. unto Christ This saith he do we stand in need of Opus est Mediatore ad Mediatorem We have need of a Mediator to make way for us to our Mediator viz. Christ Upon which account it is saith Lapide that some of their own Doctours have been so scrupulously cautious Atque hâc de causâ Catholici nonnulli satio scrupulose cavent ne Mediatoris nomen alteri tribuant quà m Christo C. Lap. ad Text. as that they would not have the
other compleat and perfect which giveth a Jus in re putteth the person adopted into the actuall possession of that Inheritance which was insured upon him in his Adoption In like manner a twofold Redemption The one of the soul when it is delivered from the power and dominion of Sin the other of the Body when it shall be delivered from the power of Death the one is the first fruits the other the crop You who have received the former wait for the later wait for the coming of Jesus Christ This is the testimony which Paul giveth to his beleeving Corinthians 1 Cor. 1.7 They came behinde in no gift waiting for the coming of the Lord Jesus Christ There a is twofold coming of Christ besides his coming in the flesh and in the spirit viz. his coming in particular and in generall Judgment In the former way he cometh at the day of death In the later at the day of the generall Resurrection Now waite ye for both these Waite for your particular change All the days of mine appointed time will I waite till my change shall come saith Job chapter 14. verse 14. wait for that generall change This is the coming of Christ which the Apostle there aimes at calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Revelation of the Lord Jesus Then shall Christ be revealed to be what he is And then shall those who are his participate in the same Revelation they shall be revealed to be what they are Now are we the sons of God saith Saint John and it doth not appear what we shall be But we know that when he shall appear wee shall be like him 1 John 3.2 Like him in Glory When Christ who is our life shall appeare then shall yee also appeare with him in glory Collossians 3.4 Waite therefore for this Revelation Waite for it and that first with Patience then with Assurance 1. With Patience 1. With Patience So will they who have a lively and well grounded hope they will wait with patience for the thing hoped for So saith the Apostle Rom. 8.25 If we hope for that we see not then do we with patience wait for it Thus wait yee for the second Resurrection Your soules being raised waite yee for the Resurrection of your Bodies that blessed Resurrection unto life whereof this first Resurrection is the pledg and assurance Wait for it with patience What though God do deferr it for a time holding you in suspence under hope It is no more then he did to his own Son who after his Resurrection was not presently translated presently glorified he tarried his time his fortie days Think not much that you do the like Nay suppose he be pleased to exercise you with many kinds of trials and Tribulations during your abode here upon earth yet gird up the loyns of your mind and hope unto the end for the grace that is to be brought unto you at the revelation of Jesus Christ as Saint Peter exhorts 1 Pet. 1.13 The grace which shall then be brought is that grace of life as he cals it cap. 3. ver 7. even eternall life For this grace wait unto the end and that with patience 2. With Assurance 2. And as with patience so with Assurance Having your part in this first Resurrection ye shall have your part in the second even in that Resurrection of life The one is a pledge of the other being in your measure made conformable unto Christ in his resurrection here ye shal be fully hereafter when you shall be raised up to the participation of the same glory which Christ after his Resurrection in due season entred into This the Spirit of God in Scripture layeth down as an unquestionable truth which all true believers may be confidently assured of We know saith Saint John that when he shall appear we shall be like him c. 1 John 3.2 We know saith Saint Paul that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternall in the Heavens 2 Cor. 5.1 And hereupon saith he We that are in this Tabernacle do groan being burdened not that we would be uncloathed but cloathed upon that mortality might be swallowed up of life ver 4. which it shall be at the day of the generall Resurrection In the confident assurance whereof let all those who have their part in this first Resurrection wait and look out for that day In this we groan earnestly saith the same Apostle there ver 2. desiring to be cloathed upon with our house which is from heaven So shall the soul upon the separation of it from the body and so shall the whole man upon the resurrection of the body Then shall soul and body be cloathed with celestiall glory Let all the Lord's people in a confident expectation hereof wait for it 4. And waiting for it in the fourth place Exhort 4 Prepare for it Prepare for it and that by finishing the work which you have here to do upon earth So did your blessed Saviour prepare for his Ascension After his Resurrection he had yet some works to do upon earth as viz. to confirm the faith of his Disciples of the present and succeeding ages in the truth of his own Resurrection to impower and commissionate them and their successours for teaching and baptizing of all nations and to instruct them in some other things pertaining to the Kingdome of God And all this he doth as you may see Acts 1.3 Mat. 28.18 19. so finishing the remainder of that work which his Father had given him to do before his Ascension Look you upon him and do likewise Whilest you are upon earth work the works of God you know not how nigh the time of your dissolution your translation may be and therefore do good while you may not neglecting not letting slip any opportunity which God offereth you for doing any service to him or to his Church that so when the time of your dissolution shall approach you may be able to say with the blessed Apostle 2 Tim. 4.8 We have fought the good fight we have finished our course we have kept the faith Which whosoever can say in truth and sincerity though it hath been in great weaknesse yet may he go on and apply what follows Henceforth there is laid up for me a crown of righteousnesse which the Lord the righteous Judge shall give unto me at that day Thus being risen with Christ imitate him so living as Christ lived after his Resurrection Exhort 5 5. I have but one word more and I shall dismisse the Text Rise more and more and you In the third place Are you in your measure made partakers of this Resurrection then labour daily to rise more and more Herein the spirituall Resurrection differs from the corporall The corporall Resurrection is perfected at once uno actu it admits of no degrees It is otherwise in the spirituall Resurrection This is graduall never
Two TREATISES The One Handling the DOCTRINE Of CHRIST's MEDIATORSHIP Wherein The great Gospel-Mystery of Reconciliation betwixt God and Man is opened vindicated and Applyed The Other Of MYSTICAL IMPLANTATION Wherein The Christian's Union and Communion with and Conformity to Jesus Christ both in his Death and Resurrection is Opened and Applyed As they were lately delivered to the Church of God at Great Yarmouth By JOHN BRINSLEY Minister of the Gospel and Preacher to that Incorporation London Printed by T. Maxey for Ralph Smith at the signe of the Bible in Cornhill near the Royall Exchange 1651. To the Christian READER EVery naturall man wil readily assent to this Assertion of Solomon Eccl. 11.7 viz. Truly the light is sweet and a pleasant thing it is for the eyes to he hold the Sun And every considerate experienced Christian valuing Gospel Sun-shine at a far higher rate doth with the blessed Apostle Phil. 3.8 account all things but loss for the excellency of the knowledg of Jesus Christ his Lord neither designing nor desiring to know any thing in comparison of him crucified 1 Cor. 2.2 Mal. 4.2 Pro. 2.10 Although every beam from this Sun of Righteousness is pleasant to the sanctified soul yet nothing in the mystery of Christ is more affectionately taking upon the heart which loves and improves him then the discoveries of his taanscendent transactions as Mediator betwixt his Father and the Elect in reference unto all soul concernments from their first Conversion to their full Glorification This Fundamentall truth of the Gospel viz. the happy execution of Christs Mediatorship in purchasing by his passion Heb. 7.25 and applying by his intercession whatsoever may conduce to the complete bliss of his people is very wel cleered and strongly defended from pregnant Scripture in this ensuing Treatise The reverend and laborious Author my ancient and worthy friend hath also added therunto another profitable Piece viz. A Discourse concerning the Beleevers Conjunction Communion with Christ Both which will I hope be found very usefull both for information and comfort unto them who shall seriously peruse them In them the understanding Reader shall taste the savouriness of the Authors spirit and see Scripture Authority backing all the particulars which he holds forth unto publick consideration England of late years hath been unhappily pestered with frothy and pernicious Pamphlets which have tended only to feed mens lusts and to satisfie the itching humours of vain hearts Oh that the Almighty would give us again to prize and rellish such wholsome Treatises whereby our souls may be edified in the knowledg and practical improvement of Jesus Christ In him I am Thy Friend and servant SIMEON ASHE Sept. 22. 1651. ΜΕΣΙΤΗΣ OR The One and Onely MEDIATOUR Betwixt GOD and MEN The MAN CHRIST JESUS Wherein The Doctrin of Christs Mediatorship is largely handled And the great Gospel-Mystery of Reconciliation betwixt GOD and MAN is Opened Vindicated and Applyed As it was lately presented to the Church of God at Great Yarmouth BY JOHN BRINSLEY Minister of the Gospel and Preacher to that Incorporation 2 COR. 5.18 God hath given to us the Ministry of Reconciliation PSAL. 11.3 If the foundations be destroyed what can the Righteous do London Printed by Tho. Maxey for Ralph Smith at the sign of the Bible in Cornhill neer the Royall Exchange 1651. Memoriae SACRVM To the Eternal Honour OF THE One and Onely Mediatour betwixt God and Men The MAN CHRIST JESUS His blessed SAVIOUR and REDEEMER J. B. The unworthiest of his Redeemed Ones in Testimony of his unfained Gratitude for so unestimable a Favour Humbly Dedicateth these His WEAK so far as they are his WORTHLESSE MEDITATIONS To the Pious and Judicious Reader Reader DOest thou expect an Account of the Preaching and Publishing of this Treatise take what the Frontispiece holdeth forth The Word of Reconciliation is that sacred Depositum which God hath committed to his Ministers not that it should be smothered in their private bosomes but that by them it might be transmitted and published to the world And such is the main Subject of this Discourse which is here Doctrinally opened and Practically applied As for the Polemicall and Controversall Part of it I wish it were not too justly occasioned through those pernicious errours of Socianisme which now among the croud of many other begin to walk abroad striking at the very Root or Foundation of that Religion which hath hitherto been called Christian And If the Foundation be destroyed what shall the Righteous do This it is which hath stirred my spirit to appear in this cause thus to †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude v. 3. contend which I am required to do and that earnestly for that faith which was once delivered unto the Saints Wherein my designe is not so much to recover those who are already taken in this snare who are by others how justly let themselves see to it looked upon for the most part as men so wedded to their own carnall Reason as that they disdain to submit themselves to God's Reason not regarding the Authority of Scripture further then as it complieth with the genius of their naturall Principles So much their Master and Leader sticketh not to professe who hath in down-right terms published it to the world that as for * Nec si ubique clarissimis verbis testatum reperiremus sic tamen rem se habere nobis compertum esset Socin de Jesu Christo Servatore part 3. cap. 2. God's punishing our fin in and upon his Son Christ though he should find it every where attested in most expresse words in Scripture yet would he not take it for granted that so it is And again speaking of Christ's Satisfaction †Ego quidem etiamsi non semèl sed saepè id in sacris monimentis scriptum extaret non idcircò tamen itaà rem prorsùs se babere crederem ut vos opinamini Socin ibid. cap 6. Acts 8. 22. For my part saith he though I should not once but often meet with textant in sacred Records yet would I not for all that believe that it was so indeed Now if his followers be of the sane mind I shall leave them as I find them onely praying for them what Simon Peter willeth Simon Magus to do for himselfe that upon their Repentance this thought of their heart may be forgiven them It is for the sake of others that I have spent this little strength such whose veins are not as yet infected with this poison For them have I prepared this Antidote that their spirits being confirmed in the ancient and received Truths of God they may not by whatever devices of Satan or his Instruments be removed to another Gospell In the managing of this Controversie I must acknowledge what my Margin confesseth my selfe to owe not a little to the learned Grotius But whether to Grotius Orthodox or Grotius Heterodox more I must say I cannot readily tell I have made use of both
comparing the one with the other his former with his later thoughts his Book De Satisfactione with some of his Comments So doing I have found the one clear and candid free from subterfuge or evasion such as whatever hath been assayed by way of reply to it may give full satisfaction to any unprejudiced spirit The other so palpably guilty of both as that they deserve both Censure and Pity And this to me and I suppose it may be the like to others hath been and is no small confirmation of this Truth of God Surely if any one had been able to answer Grotius it should have been Grotius himselfe then whom I know none more able to have done it and as it seemeth none more willing But finding him so foiled by himselfe so unable by all his Artifice to build again what before he had destroyed I cannot but subscribe to that Apocryphall Text 1 Esdras 4.41 Magna est veritas praevalet Great is Truth and mighty above all things May these my poor labours contribute ought towards the clearing and vindicating of this sacred Truth upon which I do freely adventure my own soul not knowing in what other way to look for salvation whilest God hath the Glory and others the Benefit my selfe shall have what I aimed at In the desire whereof I rest Thine in the Service of this blessed Mediatour JOHN BRINSLEY An Alphabetical Table of the chief Points handled in this TREATISE A CHrist an Advocate for his people and how p. 168 Christ an Agent or Lidger Ambassadour in heaven 160 How Christ performeth the office of an Agent in heaven for us on earth 162 Angels whether they have any benefit by Christs Mediation 198 Christ the Head of good Angels 202 To the good Angels Christ is a Mediator of Confirmation 201 Primitive Angel-worship 268 Christ the Annointed how 38 The Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained 75 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded 77 Comfort against fear of totall and finall Apostasie 233 Christs appearing on earth in the end of the world 88 Christ appeareth once upon earth and once in heaven 90 Christ an Arbitrator betwixt God and Man 48 To receive the Attonement what 246 Christ an Atturney for his people and how 170 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained 125 B HOw Christ is said to bear our sins 66 The difference betwixt Christs bearing our sins and our sicknesses 67 Sins expiated by Blood 102 Covenant old and new both made with Blood 148 149 C CHrist called to the office of a Mediatour and that by God his Father 34 36 How Christ was called to this Office 37 When Christ was called to this Office 42 Christ a Surety by way of caution 139 Conditions of the new Covenant Faith and Obedience 141 Christ an undertaker for the performance of these Conditions ibid. No cruelty in the Sufferings of Christ 129 Crueltie what and when 130 D DAvid annoynted a type of Christ 38 39 The death of Christ more then a preparatory to his oblation 93 Comfort against Death 239 The Law Deuter. 24.16 against commutations of Punishment explained and cleared 114 Christ the Disposer of his people 193 Christ a Dispenser to his people ib. E SAtan a Mediator of Enmity 28 Mediators of Enmity too many 29 Naturall enmity betwixt God and Man 221 Sense of enmitie preparatory to reconciliation 222 Enmity against God to be laid aside 247 Expiation how understood by the Socinian 98 Christs expiation properly of the guilt of sin ibid. Expiatory Sacrifices under the Law a type of Christs expiation 99 Sacrifices under the Law how they are said to expiate 101 Ezek. 18.20 explained and vindicated 106 F FAith and Repentance subordinate unto Christ and his satisfaction 110 Forgivenesse of sins how consistent with Christs satisfaction 125 126 The Parable of the Kings forgiving his servants Mat. 18.23 explained 127 G A double Garment wherwith Christ cloatheth his Elect 191 The Elect gathered by Christ into his Kingdom of Grace and Glory and how 181 Christs giving himself for us explained and vindicated 74 Christ truly God evinced by Scriptures 10 The God-head of Christ evinced by Argument 12 Christ not Mediator only as God 204 God taken Essentially and Personally 209 Christ as God-man differeth from God and man 210 Christ as God differeth from his Father a threefold difference 211 The God-head of Christ concurred with his man-hood in all the acts of his Mediatorship 213 The God-head concurring with the man-hood in suffering 4 ways 216 Christ a governour generally over the whole world specially over mankind 175 Christs government over the Reprobate world 176 Christs government over the Elect world 180 Christs outward government in his Church 184 Christs inward government in the Hearts of Beleevers 185 The Grace of God consistent with Christs Satisfaction 120 Grace gloriously manifested in Christ his satisfaction in five particulars 121 c. The Grace of God exalted by the Doctrine of Christs satisfaction more then by the Socinian Doctrin 123 The Grace of God in vaine to four sorts af Persons 242 The Grace of God in Christ to be received 246 Guilt under the Law twofold viz. Ceremonial External Morall Eternall 101 H HEarts of men not known by Saints or Angels 269 Hebr. 9.26 opened and glossed upon 88 The Holy Ghost how said to intercede 261 I CHrist took our infirmities how 69 Comfort against daily infirmities 231 Innocent persons may suffer for the nocent and how 115 Christ an Interpreter betwixt God and Man 50 Christ an Intercessor upon earth in heaven 154 156 Intercession made by Christ for his people but against his enemies 157 158 Christs Intercession a necessary Transaction putting life into his death 159 Saints upon earth how Intercessors 259 Neither Saints nor Angels properly Mediators of Intercession 266 Isai 53. a cleer Prophecie concerning Christs Satisfaction opened 63 Isa 53.4 compared with Mat. 8.16 and cleered 66 Comfort against the last Judgment 240 Christs Satisfaction how consistent with the Justice of God 113 Justice twofold Strict Moderated ibid. Justification an act of grace notwithstanding Christs Satisfaction 124 L JAcobs Ladder the mystery of it 46 Christ a Lidger-Ambassadour in heaven and great need he should be so 161 Whether one man may lay down his Life for another 117 Christ an absolute Lord over his own Life 118 Christ gave his Life a ransome for many for a world 119. 126 Gods eternall Love to his Elect what 26 The Love of God demonstrated in appointing and giving Christ to be a Mediator 35 This Love declared in three particulars 225 M MAgistrates though enemies to the truth must be prayed for and why 3 4 Christ true Man but not meet Man 119 Christ Mediatour not onely as Man 204 The Man Christ Jesus why so called 207 Christ a Mediator betwixt God and Men 6 A twofold Mediation of Christ Satistantiall Operative 7 Mediation of Christ how managed and carried on viz. by 5 stops 48 Christ
it Christ did not intrude himselfe into this office He glorified not himselfe to be made an High Priest a Mediatour Heb. 5.5 He did not run before he was sent So much we may learn from those Titles given to him that of an Angel or Messenger Mal. 3.1 The Messenger of the Covenant That other of an Apostle Heb. 3.1 The Apostle and High Priest of our Profession Each importing a Mission a Sending Christ did not undertake this office without the warrant of a lawfull Calling Let it be taken notice of by all those who shall undertake any publick Office or Service in the Church of God Note Let them also see that they do not herein glorifie themselves that they have a calling a lawfull and warrantable calling to it not running before they are sent This would not Jesus Christ do He would not undertake the Work of Reconciliation but upon a lawfull Call Let not any without the like warrant undertake the Ministery of Reconciliation Such is the publick preaching of the Gospel the dispensing of the Word of Reconciliation 2 Cor. 5.18 19. Concerning which the Apostle propounds this Question Rom. 10.15 How shall they preach except they be sent A Question which my selfe not being able I shall leave to them to answer who stand guilty of that presumption I pass on Jesus Christ was called to this Office But By whom was he called How was he called When was he called to it A threefold Enquiry the Resolving whereof will contribute not a little to the clearing and illustrating of this Branch of the point in hand touching the Calling of Question 1 Christ to this Office of Mediatorship By whom was he called Quest 1. By whom was he called Ans I answer By God himselfe Answer By God himselfe No man taketh this Honour unto himselfe saith the Apostle speaking of the Priestly Office but he that is called of God as Aaron was Heb. 5.4 This he speaketh de jure shewing not what men sometimes do but what they ought to do viz. Not take upon them a Ministeriall Office to deal betwixt God and his People unlesse they be called of God either Immediately or Mediately This did not Jesus Christ do His Office of Mediatorship he received it immediately from God himselfe He was called of God as High Priest after the Order of Melchizedech Heb. 5.10 And from what other hand should he receive it None could appoint a Mediator but God Who should appoint a Mediatour to deal betwixt God and man but God himself As for man as he was the person offending so he was far from seeking of Reconciliation having sinned against his God he flieth from his presence to hide himselfe Nay such was the corruption of depraved nature Gen. 35.3 8. that it was ready bent to stand it out against God to hold out the quarrel to maintain this enmity so far was man from seeking Reconciliation But had he sought it what Mediator should he have sought for This was that which Job in his passion complaineth of Job 9.33 Neither is there any Days-man or Umpire betwixt us that might lay his hand upon us both None to judge betwixt him his God Amongst the creatures there was none in Earth or Heaven that durst have undertaken this cause to interpose and come betwixt the Creature and the Creatour If one man sin against another the Judge shall judge it but if a man sin against the Lord who shall intreat for him 1 Sam. 2.25 This was God's own work first to find out a way means of Reconciliation then to find out a fitting person to undertake that Work then to put him upon that undertaking This was the Lord's own doing And well may it be marvellous in our eyes Never such a Demonstration of Love A Demonstration of Divine Love as this That when man had offended his God broke Covenant with him and turned enemie to him standing out in actual rebellion against him that God should then seek peace with him offer conditions of peace unto him And for that purpose should appoint a Mediatour and call his own Son to that Office to undertake the work of Reconciliation what a gracious condescention was this Herein let us both admire and adore this matchlesse and unparalell'd love that God was thus in Christ reconciling the world to himselfe A clear Intimation so let us conceive of it of a gracious purpose An Intimation of a gracious purpose in God towards all those whose hearts he inclineth to accept of this Reconciliation Surely had not he had a good will towards them he would never have called forth his Son to this Service And withall giving a full assurance to them of a gracious acceptance Assurance of a gracious acceptance of whatever this Mediatour hath done and performed on their behalfs in as much as he was thereunto called by God himselfe But I do but glance at these not unusefull Meditations by the way Thus you see By whom Christ was called to this Office viz. By God By God his Father Christ was called by God his Father So the Spirit of God in Scripture more peculiarly attributes this work unto him to the first Person in the blessed Trinity Him hath God the Father sealed John 6.27 It pleased the Father c. By him to reconcile all things to himselfe Col. 1.19 where though the word Father be not expressed in the Originall yet it may not unfitly be supplied So in those places where it is said God gave his Son John 3.16 God sent forth his Son Gal. 4.4 The word God is to be understood Relatively and Personally as pointing at God the Father not that the two other Persons are thereby excluded from any concurrence in this work not so as it is in all other Actions and Operations ad extrà as they are called works done out of themselves they are Indivisa Common to all the three Persons so is it here The calling of Christ to this office of Mediatorship it was the concurrent Act of all the three Persons Father Son and Holy Ghost Onely it is Attributed to the Father for Orders sake in as much as he being the first is the beginning as of every operation so of this But to go on Christ was called to this office by God his Father Quest 2. But How was he called to it There Question 2 is the second Question How Christ was called to be a Mediator Answer To which I Answer 1. He was Designed to it 2ly He was Furnished for it 3ly He was invested in it In these three consists the manner of this his Ans 1 calling Hee was designed to it 1. He was designed elected ordained by God his Father unto this office Thence called his Elect one Isaiah 42.1 Behold my servant whom I uphold mine Elect in whom my soul delighteth It is spoken of Christ as Mediator who was Elected and designed by God his Father unto that
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
that maketh an attonement for the Soul And in this way it is the Lord Jesus hath made this true and real Expiation viz. by his Blood shed upon the Altar of the Cross The blood of Jesus Christ cleanseth us from all sin saith Saint John 1. Joh. 1.7 Behold here an Expiation a full and perfect Expiation A full and perfect expiation wherein the shadow cometh short of the substance the Type of the Truth As for those Sacrifices they extended only to a Ceremoniall and Temporall Expiation and that onely of some sins But the Sacrifice of Christ extendeth to a reall Eternall Expiation and that of all sins So Paul delivers it in his Sermon at Antioch Act. 13.39 By him all that beleeve are justified from all things from which ye could not be justified by the Law of Moses By the Law of Moses by those Legall Sacrifices therein prescribed none could be justified before God for any sins So much wee may learne from this our Apostle Heb. 10.1 The law can never by those sacrifices which they offered year by year make the comers thereunto perfect That is as touching the Conscience as the same pen expounds it chap. 9.9 They could not in and by themselves as separated from their spirituall significations sanctifie or purifie the Conscience they being Corporall and that Spirituall Neither could they give an absolution in foro conscientiae they could not give any assurance to the Conscience that sin was pardoned and reconciliation obtained with God In reference hereunto the Apostle telleth us ver 4. of that 10th chapter that It is not possible that the blood of Buls and of Goats should take away sin Take away the Eternall guilt of it And as for the External and Temporall it extended as I said only to some kindes of sin Thence was it as the Hebrew Doctours observe that David deprecating of his Adultery and Murther Psal 51.16 he waves the offering of Sacrifice for them Why so not onely because Sacrifices themselves severed from the Blood of Christ could not ought availe to the purging away of any sin but also because the Law had provided no sacrifices for those sins To which the Apostle may be conceived to allude Heb. 10.26 where speaking of that unpardonable sin the sin against the Holy Ghost wilfull malice against the Truth of the Gospel received and acknowledged he saith There remaineth no more sacrifice for that sin But now the Blood of Jesus Christ as it is a true and reall Expiation making satisfaction for sin and so purging the conscience from the guilt of it so it extendeth to all sin So it doth where the remedy is not refused as it is in the sin fore-named that sin exempted from mercy And thus have I at the length taking hold of the clew of the Spirit held forth in the sacred Scriptures passed through this last evidence or proof upon which I have insisted the longer because I apprehend it to be of speciall consequence and importance for the vindicating and clearing of this Truth touching Christ's taking away of sin by way of Expiation by making satisfaction unto the Justice of God for it I am not ignorant that the Adversary yet seeketh out for other evasions besides those already named for the declining of the force of this Argument But I find them to be such as vulgar and ordinary capacities are not capable of apprehending and conceiving them which though no more should be said to them is more then a probable evidence that there is no strength in them but that they tend meerly to the darkening of the Truth which to those who will not shut their eyes against the light shineth forth clearly in those aforenamed plain and simple Evidences And therefore I shall not trouble you with them To what hath been spoken in way of further confirmation of this Truth I might yet ex abundanti add many Scripture Evidences more And to them I might also subjoyne the Testimony of the Church held forth by the eminent Lights therein in their successive generations a work which I find already done to my hand by one well versed in this Controversie and those Records But I will not hold forth a Candle to the Sun Grotius de Satisfact in Calce Testimonia veterum Give me leave onely for further satisfaction to take notice of some few of the principall Arguments which the Adversary taketh up either from Scripture or Reason for the expounding of this Doctrine This task I shall dispatch with all convenient brevities These Arguments or Objections Socinian Objections answered such as I have met with I finde them all reducible and referrable to three heads First How can this Doctrine of Christ's Satisfaction stand with the Truth of God Secondly How with his Justice Thirdly How with his Grace and Mercy All these Attributes are charged by the Adversary to be impeached and prejudiced by this our Doctrine But how unjust this charge is will I trust clearly appear in their vindication Begin with the first Object 1 How can this stand with the Truth of God His Truth in his Threatnings Christ's Satisfaction inconsistent with the Truth of God 1. In his threatnings his Truth in his Promises both which seem to disclaime any such way of Reconciliation Alleg. 1. For the Threatnings They charge sin upon the head of the sinner That of the Prophet Ezekiel is express Ezek. 18.20 The soul that sinneth it shall die the son shal not bear the iniquity of the father neither shall the father bear the iniquity of the son the righteousnesse of the righteous shall be upon him and the wickednesse of the wicked shall be upon him Lo here is a Law that excludes all Commutations of Penance of Punishment requiring satisfaction from the person offending not from any other Ans Answer To this it is answered It is a mistake if any shall look upon this as an universall and indispensible Rule Ezek. 18.20 explained and vindicated which God doth tie himself to walk by at all times in all places towards all persons No both Law and Practise speak the contrary For Law that Apendix to the second Commandement is well known I the Lord thy God am a jealous God visiting the iniquities of the fathers upon the children unto the third and fourth generation of them that hate me Exod. 20.5 And for Practise Precedents are obvious Canaan is cursed for the sin of his father Cham Gen. 9.25 Sauls sons and Nephews are hanged up for the fact of their father and that not without God's approbation 2 Samuel 21.8 Seventy thousand persons perish for David's sinne in numbring the people and that by God's immediate stroake 2 Sam. 24.15 whereupon David conscious of his own guilt and their innocencie cryeth out in way of a just commiseration I have sinned and I have done wickedly but what have these sheep done ver 17. Instances of this kind are numerous 1 King 14.10 The Lord threatens to
permanent impression upon the soul stamping the Image of God upon it making it partaker of the Divine nature as S. Peter calls the work of Grace which consisteth in those divine Qualities of Holiness and Righteousness 2. Pet 1.4 which is as a mark a Character wherby men may know whose children they are Even as the Spartans or Lacedemonians of old are said to know what stock linage they were of by a mark that was made upon their bodies by the head of a Lance G ot in Rom. 8.16 or Speer as Grotius illustrates it Not only so but besides this there is a more immediate witnesse of the Spirit sealing up that and other benefits unto the soul Thus it testifieth to the spirit and with the spirit of the Beleever The spirit of Christ and his own spirit they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witnesse together each bearing witnesse with the other His Spirit beareth witnesse with the Spirit of Christ viz. by observing the work of that spirit the work of grace and Sanctification wrought in upon the soul And the spirit of Christ beareth witnesse with his spirit by assuring him as of the truth of that work of Grace so of his Interest in that and all other benefits belonging to the Covenant of Grace Thus doth the Spirit notifie unto the soul of a Beleever it own interest in Christ and his Benefits So saith the Apostle 1 Cor. 2.12 We have received the spirit of God that we may know the things which are freely given us of God Those spirituall benefits and blessings which beleevers have by Christ whether in present possession or future expectation the Spirit causeth them to know them To know them not onely in a generall way in the Theory to know what they are but to know their owne right unto them and interest in them assuring them both of the one and of the other And in this respect again as judicious Diodate looketh upon it Christ may be conceived to be called the Surety of the Covenant Diodate annot in Heb. 7.22 in as much as he assureth the Grace of the Covenant the grace of God by his spirit unto the soul And thus you see this other Branch of this point opened and explained unto you How Christ is said to be a Surety on Gods part to Man Assuring him of the performance of the conditions of the covenant on God's part which he doth as you have heard by his Word by his Works by his Blood by his Spirit And thus am I at the length got off from this third Staffe also where we have seen how Christ is a Mediatour betwixt God and man Qua Sponsor as a Surety undertaking for man to God and for God to man Which being the middle and as I conceive the principall staffe of this mysteriall Ladder I have stood upon it the longer Which I have done as not without content to my selfe in the contemplation of these divine and sacred Truths so I trust not without some benefit to you to all you who desire to be clearly and fully informed concerning this great mystery of Christ I shall now in the Name and Fear of God passe on to those two other steps which I shall passe over with what convenient speed I may reserving the Application of all into the close The fourth Staffe of this mysticall Ladder Jesus Christ is a Mediatour betwixt God and men in the fourth place Quà Intercessor as an Intercessour Such a Mediatour was Job for his friends Job 42.8 My servant Job shall pray for you Christ an Intercessour for him will I accept And such a Mediatour is the Lord Jesus for his elect people So he was upon Earth and so he is in Heaven Upon Earth He was so upon Earth Then was he an Intercessour then did he performe a peice of this part of his Mediatorship interceding with God his Father in the behalfe of his elect People This he did in those many sweet and fervent prayers which he poured forth for them from time to time specially in that sacred and solemn one which we have recorded John 17. A prayer so divine so heavenly that whosoever hath ought of the Spirit of Christ cannot but be exceedingly affected and even ravished with it There have we a true Cygnea Cantio a Swan-like Song wherein our blessed Saviour being then to leave the world he commendeth his Elect in the present and succeeding ages to the care and custody of God his Father that he would conferre and bestow upon them all those benefits which himselfe had purchased for them As namely that he would sanctifie them ver 17. Sanctifie them through thy Truth That he would keep them in unity ver 11. Holy Father keep them through thine own Name those whom thou hast given me that they may be one as we are i. e. joyned in the unity of faith and love one in him and one among themselves That he would deliver them from evill ver 15. I pray not that thou shouldest take them out of the world but that thou shouldest keep them from evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that evill one viz. Satan their grand Enemy That he would expresse his peculiar love to them ver 23. That the world may know that thou hast loved them as thou hast loved me So again ver 26. That the love wherewith thou hast loved me may be in them That he would fill their hearts with inward joy and comfort ver 13. That they may have my joy fulfilled in themselves And finally that in due season he would bring them to the participation of the same eternall glory with himselfe ver 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory And so beholding it might be transformed into it Thus did he then intercede for his Elect Praying for them This he did in his Life and this he did in his Death Even upon the Crosse whilest he was a Sufferer he was also an Intercessour So saith the Prophet Isai chap. 53. ver 12. He bare the sins of many and made Intercession for the transgressours So he did in that prayer of his which he poured out in the Paroxisme of his Passion the midst of his Agony in the behalfe of those that crucified him Father forgive them for they know not what they do Luke 23.34 Thus was he an Intercessour upon Earth And he is the same in Heaven He is so in Heaven There he performeth the same office stil interceding though not after the same manner that he did here upon Earth Grot. Com. in Heb. 7.25 Non submissâ ut olim sed potenti Interpellatione as Grotius citeth it out of Gregory not any longer in a submisse humble way with knees bowed down with hands and eyes lifted up as here he did in his state of humiliation but in a way sutable to his glorified condition In
13.10 the same Apostle elsewhere calleth the law of Christ Galat. 6.2 and such are all Lawes which binde the Conscience This is a branch of Christ's Government over his Chruch This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appoint Lawes to his subjects 2. And as Lawes so Ordinances 2. Ordinances Word Prayer Sacraments Discipline they are all of Christs Institution 3. As Ordinances so Officers 3. Officers for the dispencing of those Ordinances He gave unto the Church some Apostles and some prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ Eph. 4.11 12. Thus did Moses the Typicall Mediator Order and Stablish the Jewish Polity both Civill and Ecclesiasticall under the Law by appointing Laws Ordinances and Officers for both And thus hath Jesus Christ ordered and stablished his Church under the gospel This did Moses as a servant in the house This hath Christ done as a Son over his own house Each herein shewing himselfe faithfull to him that appointed them as the Apostle sets forth Heb. 3.2 5 6. Here is the Externall Government of Christ 2. Besides this 2. Inwardly ruling in their hearts hee exerciseth an Internall goverment viz. in the Hearts of his people Here is the Chaire of State where this King sitteth dwelling there Eph. 3.17 and ruling there This he doth by his Spirit which he communicates as the Head to all the members of his mysticall body Therby guiding and directing them leading them into all truth requisite for them to know as he promiseth his Apostles Joh. 16.13 Then bowing and inclining them to yeild a willing and chearfull obedience to his will so revealed causing them to walke in his Statutes Thus are all the subjects of this kingdome led by the Spirit Gal. 5.18 they live in the Spirit and walke in the Spirit as it followeth ver 25. And here is the 2d Act of this great Vice-Roy having gathered his subjects he Ruleth and Governeth them 3. In the 3d place hee Protecteth 3 He protecteth them and defendeth them So much the Prophet Isaiah maketh promise of to the kingdom of Christ Isa 4.5 Vpon all the Glory shall be a defence The Glory So the Church is called inasmuch as it is the habitation of the glorious God and all the members thereof are and shall be changed from glory to glory 2 Cor. 3. last And upon this Glory shall be a defence a Covering Such a Covering was the Cloud in the wildernesse unto the Israelites a covert from the heat to defend them against the scorching of the Sun of which you read Exodus 13.21 And such a Covering was the Tent unto the Tabernacle of which you read Exodus 36.19 defending it against the injury of stormes and Tempests Each a Type of Christ and his Protection over his Church as the same Prophet there insinuates by alluding to each in the place fore-named Isai 4.5 6. Such a Covert such a Defence Jesus Christ is and will be to all his people Saving and delivering them out of the hands of all their enemies Even as those Typicall Saviours the Judges and Governours of Israel whom we read of in the Book of the Judges they saved the people from their temporall enemies in which respect they are called by the name of Saviours Nehem. 9.27 Even so the Lord Jesus who is the Truth of all those Types he saveth his people out of the hands of all their enemies both Corporall and Spirituall Corporall Enemies wicked and ungodly men Spirituall Enemies Sin and Satan Hell and Death All these are enemies to the Subjects of Christ's Kingdom But he having undertaken their protection and having all power given unto him he doth and will defend them so as though they may be annoyed and endangered yet they shall not miscarry by any of them Again in the fourth place defending them he also provideth for them 4. Provideth for them This did Joseph being made Governour of Egypt he provideth for the people Gen. 41. To that purpose in the years of plenty he layeth up store of provision that so he might have a Magazine against times of scarcity And the like office doth this our Mediatour whom God the Father hath constituted a Governour over his Church perform unto all the Subjects of his Kingdom He provideth for them whil'st he ruleth them he also feedeth them So that word may be rendred which we finde applied unto Christ Mat. 2.6 He shall rule my people Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reget or Pascet He shall rule them or feed them The one you shall have in the Text the other in the Margin of our New Translation Both these do Shepherds to their sheep and both these do good Kings to their Subjects And thence is it that both in profane and sacred language they are termed Shepherds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Poet Shepherds of the people Homer Cyrus my Shepherd saith the Lord by Isai Isa 44. last And such a Shepherd is the Lord Jesus So we find him sometimes stiled I am that good Shepherd saith he John 10.11 That great Shepherd of the sheep Heb. 12.20 so called because he performeth both these offices unto his people of Ruling and Feeding them So the Prophet Isaiah puts them together Isa 40. where speaking of the Messiah Behold saith he the Lord God will come with strong hand and his arme shall rule for him ver 10. Then followes He shall feed his flock like a Shepherd ver 11. And so the Prophet Ezekiel the like cap. 34. ver 23. I will set up one Shepherd over them and he shall feed them even my Servant David meaning Christ the Son of David according to the flesh And then followeth ver 24. And I the Lord will be their God and my Servant David a Prince among them Such is Jesus Christ a Prince and a Shepherd A Prince ruling his Subjects a Shepherd feeding his flock providing for his people and reaching forth unto them all things necessary and convenient for this life and for a better Even for this life Christ taketh care for his people for the supplying of their wants For their Bodies Thus did he provide for his Disciples when he was upon earth So as though he sent them forth without purse or scrip or shooes without ordinary accommodations yet they wanted nothing So much themselves acknowledge upon his interrogating them Luke 22.35 The like care he taketh for his Disciples being now in Heaven Upon this ground David buildeth his confidence that he should not want The Lord is my Shepherd even the Lord Christ therefore I shall not want Psal 23.1 And upon the same ground Paul maketh promise to his Philippians Phil. 4.19 My God shall supply all your need by Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per Christum by Jesus Christ as being the Dispenser and High-Almoner under God his Father Even as Joseph
given Grace according to the measure of the gift of Christ saith the Apostle Eph. 4.7 Grace both Common and saving Common Graces Common grace gifts inabling men for speciall services Of these speaketh the Apostle there When he ascended up on high he led captivity captive and gave gifts unto men ver 8. Meaning therby those extraordinary gifts the gifts of the Holy Ghost bestowed upon the Apostles and others in the infancy of the Church The like office he still performeth unto his Church giving gifts unto men inabling his Ministers and others for the performance of those offices and services which he calleth them to in his Church and private Christians for the managing of those states and conditions which he sets them in Every one hath his own proper gift one after this manner and another that 1 Cor. 7.7 And as common so Saving Grace Saving grace That hath Christ for the dispencer of it Being himselfe the fountain of Grace full of Grace It pleased the Father that in him should all fulnesse dwell Col. 1.19 fulnesse of Grace Hee dwelt among us full of Grace John 1.14 He conveyeth of that his fulnesse unto others even to all the subjects of his kingdome Of his fulnesse we have all received and grace for grace Joh. 1.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace upon Grace one Grace after another Even as Josephs brethren and kindred received a first and a second supply from his store So do Gods Elect receive from their Joseph the Lord Jesus a first and a second grace First the Grace of Justification then of Sanctification First prevenient then subsequent Grace First converting then confirming grace One grace after another and one degree and measure after another Thus is Christ the dispencer of gifts 2. As of Gifts so of Honours 2. Honours To as many as received him he gave power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dignity priviledge to become the sons of God John 1.12 He hath made us Kings and Priests unto God and his Father Rev. 1.6 3. And 3ly As gifts and Honours so Rewards 3. Rewards Behold his reward is with him and his work before him saith the Prophet speaking of the Messiah Isa 40.10 and 62.11 Behold I come quickly and my reward is with me Rev. 22.12 He is that Steward spoken of in the Gospell who by the appointment of the Lord of the Vineyard giveth to every one of the labourers their peny Mat. 20.8 9. What ever services any shall here do unto God his Father Jesus Christ will see they shall not go un-rewarded What lesser service then a Cup of cold water the least act of charity that may be yet even this given unto a Disciple in the name of a Disciple for God's sake it shall not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in no wise lose his reward Mat. 10. last This Christ hath undertaken and this he will performe if not here yet hereafter at that great day of Retributions The Son of man shall come in the glory of his Father with his Angels and then shall he reward every man according to his works Mat. 16.27 Every man both good and bad Then shall be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the Apostle speaketh Rom 2.6 The Revelation of the righteous Judicature of God when the Lord Jesus being constituted and appointed of God to be the Judge of quick and dead Acts 10.42 shall render unto every man according to his deeds To them who by patient continuance in well doing seek for Glory Honour and Immortality Eternall Life Rom. 2.7 8. This is the reward which God the Father hath put into the hands of his Son Christ as Mediatour to bestow upon all his Elect Thou hast given him power over all flesh that he should give eternall life to as many as thou hast given him saith our Saviour to his Father John 17.2 And this he will performe I give unto them eternall life saith he speaking of his sheep John 10.28 Thus will he crown his own grace with glory giving to every one of his Subjects whom here he hath made Kings unto God his Father a Crown When the chiefe Shepherd shall appear ye shall receive a crown of glory that fadeth not away 1 Pet. 5.4 Henceforth is laid up for me the crown of righteousnesse which the Lord the righteous Judge shall give unto me at that day and not to me onely but to all that love his appearing 2 Tim. 4.8 This shall Jesus Christ then do as Mediatour betwixt God and men And this is the last Act of his Mediatorship this act of Judicature which having performed then shal he surrender up the Kingdom unto God his Father as the Apostle tels us 1 Cor. 15.24 viz. his Oeconomicall Kingdom as it is called As for his Naturall or Essentiall Kingdom which he hath as God this he shall enjoy in common with his Father and Spirit unto all Eternity But his Oeconomicall Kingdom which he hath as Mediatour this as he received it from God his Father so having finished that last Act he shall resigne it up unto him again And thus have I now at the length brought you to the top of this mysticall Ladder leading you by the hand from staffe to staffe shewing you the severall acts of Christ's Mediatourship his severall transactions betwixt God and men That which now remains is that I should look back again reflecting upon what hath been spoken touching this so excellent a Subject by way of Application But before I come at that there are yet two Questions Two Questions resolved which meeting me in the way call for Resolution each taking its rise from the Text the one about the Object and the other about the Subject of this Mediation 1. Whereas it is here said that Christ is Mediatour betwixt God and men it is demanded whether onely betwixt them 2. Whereas it is said that this Mediatour betwixt God and men is the Man Christ Jesus it is questioned whether he be his Mediatour onely according to his humane nature as man Take the Answer to both with as much brevity and clearnesse as may be Question 1 Quest 1. Is Christ Mediatour onely betwixt God and men Is Christ Mediatour onely betwixt God and men what say we to the Angels Have they no snare in no benefit by this his Mediation Answer Ans To this it is answered variously Divines not being agreed about it Some wholly exclude them appropriating the benefit of this Mediation Whether Angels have no benefit by this Mediation only to mankind they shut out the Angels from having any thing to do with it In favour of which opinion they bring in this of the Apostle in the Text which setteth forth the Object of this Mediation to be mankind men not Angels And to this they add that to the Hebrews cap. 2.16 where it is said that Christ took upon him not the nature of Angels but the seed of Abraham Intimating that he took upon him
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
far from mortifying of them When men shall leave sin being enforced so to do through the sense of some present inconvenience or through the clamorousnesse of an accusing conscience or meerly through fear of punishment temporall or eternall this is but a counterfeit Mortification True Mortification must be a voluntary action not Involuntary nor yet Mixt. I call that a mixt action which is partly voluntary and partly involuntary As in that fore-named instance of the Seaman casting his goods over-board Mortification altogether voluntary which he doth partly with his will and partly against it This must be altogether voluntary Not but that there may be some reluctancy betwixt the flesh and spirit about this work Such a reluctancy we find in the humane nature of Christ about his naturall death When he saw that bitter cup coming towards him he passionately deprecates it in that thrice repeated Petition Father if it be possible let this cup passe from me Mat. 26.39 yet was his death a true voluntary death So in the Christian's death unto sin there may be a reluctancy betwixt the flesh and the spirit Notwithstanding some reluctancy in the flesh and yet the action a voluntary action An action is said to be voluntary or involuntary according to the superiour faculties of the soul not the inferiour If the reasonable part be consenting the action may be called voluntary though there be some reluctancy in the sensitive appetite Thus in the Christian in whom there is nature and grace flesh and spirit an unregenerate and a regenerate part if the superiour and better part be willing and that will not a velleitas but a volitio not a wishing but a willing an advised deliberate will with full consent of the inward man now though there be some reluctancy in the flesh in the unregenerate part yet may this be said a true voluntary act And is our Mortification such Can we say with the blessed Apostle Rom. 7. ult that However with our flesh we serve the law of sin yet with our mind we serve the Law of God Delighting in it after the inward man ver 22. So that we are dead to sin according to the inward man the regenerate part If so now though we find a Law in our members rebelling against the Law of our minds yet be not discouraged this in God's acceptation shall go for true Mortification a true death unto sin In as much as it carrieth with it this resemblance of the death of Christ which was a voluntary death Thirdly 3. Resemb A violent Death The Death of Christ was a violent death though voluntary yet violent Violent because not naturall He did not die alone but was put to death So saith Saint Peter 1 Pet. 3.18 He was put to death in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In course of nature Christ might have lived many a year upon the earth when he was crucified being then but about the three and thirtieth year of his age His death was a violent death He was brought as a lamb to the slaughter Isai 53.7 The materiall Temple did not fall down alone it was pulled down And so was the mysticall Temple of Christ's Body Destroy this Body John 2.19 And herein again was his death a true pattern of the Christian's Mortification his dying unto sin which is both voluntary and violent Voluntary in respect of the Person but violent in respect of the Sin Not when sin dieth alone but when it is put to death and that whilest it might yet live longer It is nothing to die to sin when sin dieth to us in us Herein lieth as I may say the life of this death herein is the truth of Mortification when a man as it were layeth violent hands upon his sins cutteth them off being yet in their flower strength vigour not when they die for age When he pulleth up these weeds not when they wither of themselves So much is insinuated in these fore-named expressions of mortifying of crucifying the flesh the body of sin c each importing a violent death Such is the death of sin in the Christian a violent death Another touchstone for Mortification Applic. And is it so Here then we have another touch-stone whereby we may discover a great deal of false and counterfeit mortification in the world Many have left their sins who have not mortified them No if their sins be dead they died a naturall death they died alone As for them they were so far from offering violence to their lusts from putting them to death that they would willingly have saved their lives if it had lyen in their power And being dead they follow them to their graves as they do their dear friends mourning and lamenting over them that they must part Thus doth the aged Adulterer part with his inordinate lust Rom. 4.19 being now gray-headed and his body dead as it is said of Abraham's he leaveth the tricks of his youth as he counts and calls them But no thanks to him they have left him His sin dieth according to the course of nature dieth for age And thus a man that was intemperate in his youth which yet is not ordinary sometimes he becometh sober and abstemious in his age But what is the cause of it why the reason inducing him to it is no other then that which old Barzillai gave unto David why he was not willing to follow the Court 2 Sam. 19.34 He was now grown old so as he could not discern betwixt good and evill he had no taste in that he eat or in that he drunk Upon the like ground the aged sinner leaveth his intemperance Time having snowed upon his head and plowed upon his forehead he cannot now find that sweetnesse that delight in his sin which formerly he did And upon this account they two part Sin dying to him not he to his sin Now here give me leave Applied to aged sinners I beseech you to make bold with every hoary head every wrinckled face that heareth me that looketh upon me this day and put you upon the triall a little whether you be truely dead to sin or no. It may be your sins the sins of your youth and you are parted but let me ask you the question Vpon what terms did ye part Whether did you forsake them or they you Which is it that standeth chargeable with this desertion Which was it that gave the bill of divorce to the other you to your lusts or your lusts to you Your sins are dead but what death died they A naturall or a violent death If the former that is no true Mortification For all this you may yet be alive to your sins though they be dead to you Hence is it that late repentance in an aged sinner is alwayes looked upon as suspicious and seldome found to be true because that sins then die alone without any violence offered to them Enquire how our sins died whether a
Christ's death The death of Christ being applied unto the soul by faith there issueth a vertue from him a mortifying vertue causing such a death unto sin in the believer Thus are they ingrafted in the likenesse of his death Q. but how then is this work attributed unto them How believers are said themselves to mortifie sin If it be wrought in them by a forreign power by a vertue flowing from Christ's death how then are they said to mortifie and crucifie sin Mortifie yee your members which are on the earth Col. 3.5 If ye mortifie the deeds of the flesh ye shall live Rom. 8.13 They which are Christ's have crucified the flesh Gal. 5.24 So that it seemeth there is some power in a man's self to effect this work Answ For answer hereunto They co-operate with grace received the Solution will be easie if we do but take notice who and what manner of persons they are of whom and to whom the Apostle there speaketh They were not meer carnall men men dead in sins but they were Christians such as he presumed to be already dead to sin as he saith of his Colossians Col. 3 3. such as were already made partakers of the grace and spirit of God now being such he speaketh of them and to them as men who through the assistance and inablement of the Spirit that grace received were inabled to do what he there speaketh of But so are not others Meer carnall men being destitute of the Spirit of Christ however they may out of morall Principles do somwhat to the restraining of sin yet to the mortifying of it they can do nothing No this is the work of that Spirit which worketh all the works of regenerate persons in them and for them Not that we are sufficient of our selves saith the Apostle to think any thing as of our selves but our sufficiency is of God 2 Cor. 3.5 Without mee or severed from mee yee can do nothing saith our Saviour to his Apostles John 15.5 nothing which belongeth to true Piety It is God that worketh in us both to will and to do of his good pleasure Phil. 2.13 Mortification is a supernaturall work the work of an almighty Power wherein men are but Instruments the Spirit of Christ the principall Agent If ye through the Spirit do mortifie the deeds of the flesh ye shall live Rom. 8.13 A twofold Mortification 1 Habitual 2 Actuall For further Resolution I might yet minde you of an usefull Distinction There is a two-fold Mortification the one Habituall the other Practical The former habituall and inward consisting in a change of the heart turning the bent and inclination of it from and against all sin Now this is the immediate and onely work of the Spirit of grace breathing and working where it will The later is practicall or outward or rather actual mortification viz. the exercise or putting forth of that inward grace the acting of that principle in resisting of Temptations in suppressing and subduing bringing under and keeping under inordinate lusts watching against sinfull and inordinate acts Now this is the work of a regenerate person himself co-operating working together with the Spirit of God as a Rational Instrument with the principal Agent acting out of that supernaturall principle of grace which he hath received so shewing forth the vertue of Christ even that vertue which is derived from the death of Christ So as still this Truth remaineth unshaken that Mortificatoin or this death unto sin is wrought in the Beleever by a vertue flowing from Christ and his Death as from the stock to the graft implanted in it And thus have I with as much brevity as might be passed thorow the Doctrinall part of these two Propositions That which remains is the Application wherein I will not be long Examine whether we be dead unto sin Applic. In the first place Every of us bring it home to our selves enquiring concerning this Conformity whether we be thus planted together with Christ in his death made thus conformable to him in his death or no Are we thus dead to sin or no It is a Question of high concernment Great are the things which depend upon this Qualification no less then life it self If we be dead with Christ wee shall also live with him so you have it in the 8th verse of this Chapt. This our dying to sin insures our resurrection to life eternall life For if we have been planted together in the likeness of his death we shal be also in the likness of his resurrection Every of us then enquire as concerning this Death whether we be made partakers of it whether we be thus dead unto sin or no Qu. But how shall we know it Answ Evidence of it A freedome from the service of it Here I shall not trouble you with many Evidences In the verse next but one after the Text ver 7. you shall meet with one which may serve in stead of many He that is dead saith the Apostle is freed from sin Rom. 6.7 Mark it He that is dead to sin is freed from sin How freed from it Why not onely in respect of guilt justified from it as the Margin in our Translation readeth it according to the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also in respect of service This it is which the Apostle there principally aims at as appeareth from the words foregoing where he tels us that our old man is crucified with Christ that the body of sin might be destroyed Ver. 6. that henceforth we should not serve sin For he that is dead is freed from sin viz. from the service of it He ceaseth from sin so S. Peter hath it 1 Pet. 4.1 He that hath suffered in the flesh hath ceased from sin that is he which is crucified with Christ dead with him for that is there meant by suffering in the flesh he hath ceased from sin How ceased from it What wholly from the committing of it Not so through infirmitie he falls into sin now and then aye but he doth not make a practice of it he doth not live in it as the verse following explains it He that is dead is freed from sin that he no longer should live the rest of his time in the flesh in this mortal life to the lusts of men Thus the mortified person ceaseth from sin though through the infirmity of the flesh he may fall into it yet he doth not live in it make a practice of it devote himself to the service of it so as to make it his businesse Now do we find such a cessation from sin in our selves Q. But may there not be a Cessation where there is no Mortification True cessation from sin is may there not be a cessation from sin where there is no mortification of sin A. Yes there may Let me therfore in a few words shew you what kind of cessation that must be which giveth evidence to the
God his soul was then a Temple an habitation for the Spirit which was to the soul as the soul to the body the very life of it But upon man's fall this Spirit forsook that habitation and thereupon followed a spirituall death the soul of man died And in that state it continueth under the power of this spirituall death until that Spirit return again which it doth in the work of Regeneration And so returning now it restoreth it to life again enabling it to live unto God and to exercise the operations of a spirituall life to live in the Spirit and to walke in the Spirit as the Apostle phraseth it Gal. 5.16 25. to live no longer to the lusts of men but to the will of God as St Peter hath it 1 Pet. 4.2 Such is this work of Renovation and in this respect not unlike a Resurrection 3. In the third place Resemb 3. In the Integrity of the work This Spirituall resembles the Corporall Resurrection as in the Order and Nature so in the Integrity of the work Such is the Corporall Resurrection a raising up not of some one or more members onely but of the whole body And such is this Spirituall Resurrection It is a raising up of the whole man Even as I said before of Mortification It is an entire work running thorow the whole man and thorow the whole body of sin A separating of the soul not onely from some one sin or many sins but all sins Even so is Vivification a through work going through the whole man Hence is it that we finde it called a Putting on the New man Eph. 4.24 intimating that this work of Renovation it is an entire work passing through the whole man through all the faculties of the soul all the members of the Body It is Pauls prayer for his Thessalonians 1 Thes 5.23 Now the very God of peace sanctifie you wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man in every part and I pray God that your whole Spirit Soul and Body be preserved blamelesse unto the coming of our Lord Jesus Christ Where truth of Sanctification is vouchsafed the whole man partakes of it No part of soul or body in a Regenerate person but feeles the vertue of the spirit of Grace purging out old corruption infusing new qualities In the Soul the understanding that is renewed Be ye renewed in the spirit of your minde Eph. 4.23 and that by putting a new light into it Ye were sometimes darkenesse but now yee are light in the Lord Ephes 5.8 The Will and Affections they are renewed having new Motions new Inclinations new Dispositions put into them new desires new feares new loves new joyes new sorrows new hopes new confidences In the Body all the members are renewed in respect of their Obedientiall faculty being no longer what they were Instruments of unrighteousnesse unto sin but Instruments of Righteousnesse unto Holinesse Rom. 6.13 Thus the beleever being in Christ he is made a New Creature Old things are past away All things are become new 2 Corinthians 5.17 Thus doth the Grace of Christ equalize the sin of Adam Adams sin like a desperate poyson it spread it selfe through the whole man infecting all bringing death upon all So doth the Grace of Christ like a Soveraigne antidote it diffuseth it self through the whole man healing restoring renewing all The salve is as large as the soare Here is a third Resemblance in the Integrity of the work 4. See a fourth Resemb 4. The difficulty of the work in the Difficulty of the work Resurrection is a work of difficulty To raise up a dead body from the Grave is a work that transcends the power of nature In no one thing did Christ more manifestly and mightily declare himself to be the Son of God then in this in raising up others and himselfe from death to life Declared to be the Son of God with power by the Resurrection from the dead Romans 1.4 And such is this spirituall Resurrection the raising up of a dead soul from the grave of sin to an heavenly life It is a work which men or Angels cannot do In respect of difficulty no ways inferiour to a Resurrection A work of a mighty almighty power So the Apostle setteth it forth Ephesians 1.19 20. Where he prayeth for his Ephesians that amongst other things they might know know by experience what is the exceeding greatnesse of his power towards them which beleeve According to the working of his mighty power which hee wrought in Christ when hee raised him from the dead Such is that power which God manifests in raising up dead souls from the death of sin to the life of Righteousnesse it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding greatnesse of power no less then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that effectuall working of the power of his might which hee put forth in raising Christ from the grave Applic. Much then are they mistaken who conceive the work of the holy Ghost Conversion more then a Morall swasion in producing and breeding faith and Holinesse in the soul to be no more but a morall swasion to which it is in the power choice of man himself to yeeld or not to yeild Surely such a swasion cannot be said to be the working of Gods mighty power like that wherby he raised Christ from the dead Resurrection imports more then a swasion They are not all the Arguments and perswasions that can be used that will raise a dead man from his grave There must be a new principle of life put into that liveless carkass to give motion to it So is it here They are not all the most perswasive Arguments that can be suggested to and pressed upon a dead soul that can cause it to arise from the dead There must be a principle of a spirituall life breathed in the face of it by the Spirit of God before it can awake and arise Why men are called upon to arise which of themselves they are not able to do Obj. But why then are men themselves called upon so to do Awake thou that sleepest and stand up from the dead c. So the Apostle exhorts Eph 5.14 speaking from the prophet Isa cap. 60.1 as it is commonly taken or rather as Beza notes it cap. 26.19 It should seem then that man hath some power in himself to perform what here he is put upon The Exhortation Eph. 5.14 directed to Beleevers A. To this it is answered As for that exhortation it may be conceived to be directed to beleevers Even they somtimes sleep So did the five wise Virgins as well as the foolish All slumbred and slept Mat. 25.5 And they may seem somtimes to fall into a dead sleep through the surprizall of carnall security Now as for them the Exhortation is not vain to call upon them to awake and arise in as much as they are able to do this by the power of that spirit which they have already received But
him to all his Elect quickning whom he pleaseth As the Father raiseth up the dead and quickneth them even so the Son quickneth whom hee will so you have it ver 21. of that 5th chap. And hence is it that he is called a quickning spirit 1 Cor. 15.45 The first man Adam was made a living soul the last Adam was made a quickning spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ being the Head and Stock of all his Elect is appointed by God to be the author and procurer and conveyer of spirituall and eternall life to all his off-spring by the communication of his spirit to them which both restoreth life unto the dead and preserveth it in them perpetually Neither of which the first Adam could do He indeed lived a naturall life himself and did in a naturall way by way of propagation convey a naturall life to his Posterity but he could not preserve that life much lesse restore it to himself or them He was onely a living soul But Christ is a quickning spirit quickning dead souls and quickning dead bodies the Author both of the first and second resurrection Christ the author of the first Resurrection 1. Of the first resurrection the resurrection of the Soul This beleevers obtain from by and through Jesus Christ So much our Apostle willeth them to take notice of and acknowledg ver 11 of this Rom. 6. Likewise reckon ye your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. That beleevers are alive unto God that they live a spirituall life this they owe unto Jesus Christ and are to attribute to him as being the root of their life So much the phrase in the Originall there imports which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Jesus Christ Even as the Graft liveth in the Stock so is the beleever alive unto God in Jesus Christ receiving from him that vertue whereby this life is begun maintained perfected in him This it is to be quickned with Christ Col. 2.13 and to be risen with Christ Col. 3.1 viz. not onely to be quickned and raised as Christ was but to be quickned and raised by a power and vertue flowing from him and his resurrection This is that vertue which Paul so earnestly desired to be made partaker of Phil. 3.10 That I may know him and the vertue of his resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that power and vertue whereby Christ himself was raised from the dead or a power and vertue flowing from his resurrection working the like effect in himself in raising him to the life of grace here and glory hereafter This spiritual life is the fruit of Christs resurrection so may we understand that place of the Apostle Saint Peter 1 Pet. 1.4 where he saith of beleevers that They are begotten again to a lively hope by the resurrection of Jesus Christ So they are not onely in respect of assurance of their Resurrection unto eternal life whereof the Resurrection of Christ is the pledge but also in regard of their New-birth it self which is a fruit of Christ's Resurrection wrought in them by a vertue flowing from Christ being risen from the dead Of the second Resurrection 2. And as their first so their second Resurrection Hereof the Resurrection of Christ is not only the Pattern and Pledge but also the Cause So the Apostle sets it forth 1 Cor. 15.21 Since by man came death by man also came the Resurrection of the dead Adam being the Head and Root of all mankind he transmitted his sin and death unto all his Off-spring all that were in him when he so sinned and died Even so Christ the Head and Root of all his Elect he communicates his righteousnesse and life to all that are in him This he merited for them by his death and this he applieth and conveyeth to them through his Resurrection As in Adam all die so in Christ shall all be made alive so the Apostle goeth on ver 22. All viz. that are in Christ As for others it is true they shall be raised again and that by Christ viz. by the power of Christ as a Judge The hour is coming in which all that are in the graves shal hear his voice and shal come forth John 5.28 29. But those which are Christs shall all be raised up in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being in him they shall be raised up in him by a vertue flowing from him as from the Head to the members as from the root to the branches Hereby shall their dead bodies be quickned raised changed He shal change our vile body saith the Apostle Phil. 3. last This is the work of Jesus Christ which he shall effect According to the working whereby he is able to subdue all things to himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that efficacious working of a mighty power A power not unlike that which the story tells us went forth from him upon the womans touching his garment Mark 5.30 Jesus knowing that vertue had gone out of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an Adventitious vertue such as God was pleased to put forth at the request of his Prophets but it was a power residing in Christ and so issuing from him in an efficacious way for the healing of her infirmity Even such a power such a vertue shall go forth from Jesus Christ at the last day for the quickning and raising up all those who have here touched him by a true and lively faith Such as are buried with him shall be raised up by him Even as the story tels us of that dead man who was cast into the Prophet Elisha's Sepulchre 2 King 13.21 upon the touch of his bones he revived and stood upon his feet Even so shall all those who are here buried with Christ by mortification they shall be raised up unto a spiritual life here and to an eternal life hereafter and all this by a vertue flowing from him Being engrafted in the likenesse of his death they shal be also in the likenesse of his resurrection And thus I passed through the Doctrinal Part of these two Propositions or Conclusions The Practical Part is yet behind wherein I shall desire you to go along with me with your best attentions lending me not onely your ears but your hearts Applic. Enquire whether we be made partakers of this Resurrection Vse 1. What hath been spoken in the first place I shall bring it home by way of Enquiry We have heard what ones all true believers all that have union with Jesus Christ all that are truely engrafted into him are How they are made conformable to him as in his death so in his resurrection As in the one by mortification dying unto sin so in the other by vivification rising to newnesse of life Now every of us put the question to our selves Numnam ego talis Am I such a one Am I thus engrafted with Christ in the
A supernaturall light the light of divine and heavenly knowledg to shine forth into their Hearts God who commanded the light to shine out of darknes hath shined into our hearts saith the Apostle to give the light of the knowledg of the glory of God in the face of Jesus Christ 2. Cor. 4.6 Gods Ministers being his Instruments in the work of Conversion they communicate that light of knowledg unto others which themselves have received making known the glorious grace of God shining in the face of Jesus Christ revealed and manifested in and by him without which Illumination there is no Regeneration Baptisme anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illumination and why Hence was it that the Greek Fathers anciently called Baptisme which is the Sacrament of Regeneration by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illumination taking the ground of it as is conceived from that of the Apostle Leigh Critic sacra Heb. 6.4 where he speaks of those that were once enlightned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack renders Grotius Beza ad loc qui ad baptismum descenderunt such as had been baptized And not unfitly may it be so called in as much as all those who are baptized with the Holy Ghost they have their minds illustrated with the beams of this divine and heavenly light Without such illumination no regeneration Hence is it that the twofold state of man the state of nature and the state of grace are called the one darknesse and the other light Ye were sometimes darknesse but now ye are light in the Lord Ephes 5.8 And the work of Conversion is described to be a turning from darknesse to light Acts 26.18 and a calling out of darknesse into a marvellous light 1 Pet. 2.9 Now have we received this Spirit of Illumination Hath this light shined forth unto us shined into our minds and shined into our hearts Into our minds enlightning our understandings with some measure of speculative knowledge in spiritual heavenly mysteries Certainly without this there can be no true work of Conversion no spirituall Resurrection God doth not bring men out of their graves blindfold He first openeth their eyes Paul was sent to the Gentiles to open their eyes Acts 26.18 to turn them from darknesse to light from the darknesse of ignorance to the light of knowledge which shineth into the mind And into the heart He hath shined in our hearts saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so he doth in the hearts of his people giving them not onely a speculative but an affective knowledge not onely to know the truth but to be affected with it to love it believe it embrace it to receive a love of the truth for the want of which those Apostates fell away 2 Thes 2.10 Now hath this light thus shined not onely into our minds but into our hearts then may we conclude that we have received the Spirit of Christ even this quickning spirit beginning this work of a spirituall resurrection in our souls Whereas otherwise Do we stil sit in darknesse surely we are as yet in the shadow of death 2. This Quickning Spirit 2. A Spirit of Faith is a Spirit of Faith So it is to all who have any part in this first Resurrection We having the spirit of faith saith Paul to his Corinthians 2 Cor. 4.13 that is the Spirit of God working faith in the soul This it doth in all whom it quickneth first revealing Christ unto them then it inclineth their hearts to close with him upon those Gospel terms upon which he is offered to receive him as a Saviour and as a Lord. And so it uniteth them unto him ingrafting them into this Stock from whence they receive this quickning vertue and are made conformable to Christ in his resurrection This is conveyed unto believers through faith That we might receive the promise of the spirit through faith saith the Apostle Gal. 3.14 The Promise he there speaketh of is the promise of the Spirit of Regeneration as Diodate expounds it This is the promise which the Prophets make such frequent mention of Isai 44.3 Jer. 31.33 c. Now this promise of the spirit is received by faith faith on Jesus Christ which is the purifying grace Putrifying their hearts by faith Acts 15.9 The sanctifying grace Them which are sanctified by faith in me Acts 26.18 and the quickning grace by and through which this spirituall life is conveyed from Christ into the soul Expresse is that of our Saviour John 11.25 I am the resurrection and the life He that believeth on me though he were dead yet shall he live Though he be dead in sin yet shall he live a spirituall life upon his believing Which life is therefore called the life of faith because faith is both the beginning and the principall Act of this life The just shal live by his faith Rom. 3.11 The life which I now live in the flesh I live by the faith of the Son of God Gal. 2.20 He that liveth and believeth on me saith our Saviour ver 26. of that 11th of John speaking of this spirituall life whereof saith is both the first and principall Act. Now have we received this Spirit of Faith Have we felt this work of the spirit upon our hearts drawing and inclining them thus to receive Jesus Christ thus to close with him thus to rest upon him thus to give up our selves unto him If so surely we are in the number of those that have part in this first Resurrection Otherwise being yet in a state of unbeliefe we are also in a state of death 3. 3. A Spirit of Holinesse This Quickning Spirit is also a sanctifying spirit a spirit of sanctification Such was the spirit whereby Jesus Cbrist was raised He was declared mightily to be the Son of God according to the spirit of sanctification by the resurrection from the dead Rom. 1.4 That Spirit which raised up Jesus Christ was the same divine spirit which sanctified his humane nature wherein it dwelt And such is this quickning Spirit to all in whom it dwelleth Being to them a Spirit of Faith it is also to them a Spirit of Sanctification purifying their hearts through faith Hence is it that the Apostle puts these two together Sanctification of the spirit and beliefe of the truth 2 Thes 2.13 Faith and Holinesse never go asunder Where the Spirit of Christ is a Spirit of faith it is also a Spirit of holinesse changing the heart putting into it a new quality of holinesse turning the bent of it from and against all sin unto holinesse and righteousnesse working in it an unfeigned hatred of the one and love to the other Now have we received this Spirit also Do we find such an inward change wrought in our hearts Do we find the Law of God a Law of Holinesse written upon them A law contrary to the law of sin so the Apostle calleth that sinfull corruption which dwelleth and reigneth
and were made partakers of the holy Ghost the common gifts and graces of the Spirit and have tasted the good word of God have found some relish in the sweet and saving promises of the Gospel and the powers of the world to come have had some ravishing apprehensions of the joyes and glory of heaven yet they fall away by a total apostacie returning to their former condition being brought wholly under the power of sin again so you have it Hebr. 6.4 5 6. Now in the fear of God take heed this prove not your condition The conditions of Apostates most desperate Which if it do mark what follows Your later end will be worse then your beginning and it would have been better for you never to have known the way of righteousnesse them having known it to turn from the holy Commandement so you shall finde it 2 Pet. 2.20 This will put you into a desperate state under an impossibilitie in an ordinary way of ever being renewed again unto repentance so you have it Heb. 6.4 6. If yee shall thus sin wilfully after that ye have received the knowledg of the truth there remaineth for you no more sacrifice for sins but a certain fearfull looking for of judgment and firy indignation so you may read it Hebr. 10.26 27. Trees which are twice dead what can they look for but to be plucked up by the roots cut off from all union and communion with Jesus Christ Jude 12. So desperate is the condition of wilful Apostates such as having been in measure wrought upon by the grace and spirit of Christ illuminating convincing and in measure changing and reforming though not regenerating them If they shall willingly and wilfully return to their former state it puts them into a most dangerous and desperate condition Being raised come not nigh the Brink of the grave again And therefore Is it so that God hath begun this work this change in any of you Take heed of looking back Come not nigh the verge the brink of the grave again do not henceforth give way to any one sinne so as to live in it to continue in it This the Apostle here in the former part of this chapter presseth upon these his Romans How shall we that are dead unto sin live any longer therein ver 2. Beleevers are dead to sin nay risen from sin how shall they live or ly in it we would account it a madnesse in a man that is raised from the grave to return thither again and to make his abode there It is no lesse for Christians that are risen from the grave of sin to returne to it to live and continue in it In this imitate your heavenly pattern who being raised from the dead dyed no more 2. Being raised from the dead evidence Exhort 2 your Resurrection Evidence this Resurrections by the action of a spirituall life So did your Saviour Being raised from the grave he evidenced the truth of his Corporall Resurrection shewing himself alive after his Passion by many infallible proofs as the Evangelist hath it Act. 1.3 specially by doing the actions of a naturall life speaking to his Disciples and eating with them Thus do you evidence the truth of your spirituall Resurrection Evidence it both to your selves and others and that by doing the Actions of a spirituall life approving your selves unto God and man in all duties of Piety charity Being delivered out of the hands of these your enemies Sin Satan Hell Death now serve God in Holiness and Righteousness all the days of your life Thus yeeld up your selves unto God as those that are alive from the dead and your members as instruments of Righteousnesse unto God as the Apostle presseth ver 13. of this Chapter Thus being now brought into a new state walk answerable to it and that by living a new life so did our blessed Saviour after his Resurrection as I have shewed you Hee lived after another manner then before he did Do you the like Hic dies aliam vitam adfert alios mores postulat This new state calls for a new life and conversation Herein lieth the principall part of a Christians conformitie to Christ in his Resurrection That like as Christ was raised from the dead by the glory of the Father so he also should walk in newnesse of life so you have it in the words before the Text. And therefore As concerning your former conversation put off the old man and put on the new so you have the Exhortation Ephes 4.22 24. You were sometimes darkness you were so during your abode in the grave of sin but now being risen yee are light in the Lord walk therefore as children of light so it follows Ephes 5.8 In times past ye walked according to the course of this world c. so the Apostle describeth your former state Eph. 2.3 but now being brought into a new state henceforth be not conformed to this world but be ye transformed c. so the same Apostle presseth it Rom. 12.2 Be ye metamorphosed so living now as becometh men of another world So did your Saviour after his Resurrection as I shewed you and so do you As for the comforts of this present world use them but not abusing them so use them as not using them Seeking after spirituall things spirituall Meates and Drinks spiritual riches spiritual pleasures and delights These are sutable to your new state If ye be risen with Christ seek the things which are above Col. 3.1 Hereby evidence that you have your part in this first resurrection by walking answerably to this new condition With all living to the Glory of God So did your Saviour as I have showen you in opening of the former verse he was raised from the dead as by so to the Glory of God his Father that he might glorifie him Herein be you conforme to your pattern Being raised from the dead by the glory of God now be you to his glory making this the end of your life to glorifie God Glorifie him both with your spirits and with your Bodies both which are his by more then a single right 3. Are you thus risen then waite for the Exhort 3 day of your change the day of your Translation Wait for the day of Translation So did your blessed Saviour after his Resurrection he made his abode here upon earth for forty dayes waiting for his Ascension Do you the like who are made partakers of this first Resurrection The day of your Translation is not farr off Forty dayes At most a few yeares In the meane time waite for it So do all they who have received the first fruits of the Spirit They wait for the Adoption viz. the Redemption of their Bodies Romans 8.23 There is a twofold Adoption and a twofold Redemption Duplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A twofold Adoption the former inchoate which gives a Jus ad rem a right unto the Inheritance The