of the duties of Piety towards God Justice Charity Mercy towards men Tit. 2.12 Not unfitly called Fruits being in walking righteously soberly godly These are Gospel-fruits and not unfitly so called Fruits being 1. Delectable So are fruits unto man delectable to the eye to the palate 1. Delectable Gen. 3.6 And so are good works unto God Fruits of holinesse and righteousnesse brought forth by a Tree of righteousnesse good works performed by a justified person they are gratefull they are acceptable to God by Jesus Christ 1 Pet. 2.5 With such sacrifice God is well pleased Heb. 13.16 And 2. Profitable So are good fruits 2. Profitable and so are good works As delectable to God so profitable to man Godlinesse is profitable for all things 1 Tim. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nusquam non nunquam non utilis Grotius ad loc Profitable at all times in all places in all occasions The tree bringeth forth fruit upwards but it is for the benefit of those which are below A Christian bringeth forth fruit unto God Rom. 7.4 but the comfort and benefit thereof extendeth to himselfe and others My goodnesse extendeth not unto thee but unto the Saints which are upon earth Psal 16.2 3. Again 3. Giving evidence to the Tree Fruits give evidence to the Tree which beareth them shewing it to be a living tree and of what kind it is The tree is known by its fruits Mat. 12.33 And of such use are good works to the Christian They are evidences discovering a man to himselfe and others shewing him to be a living tree and a good tree a Tree of Righteousnesse a branch of that generous Vine one truly engrafted into Jesus Christ Such fruits do all these engrafted branches bring forth This Benefit Beleevers have from their engrafting into Christ And this benefit they have from their engrafting into Christ Fructification is a consequent of Insition That Christians are thus fruitfull it floweth from that communion which they have with Jesus Christ Two things there are as I shewed you wherein the Christian hath communion with Christ viz. in his Merit and Spirit His Merit unto Justification his Spirit unto Sanctification And from hence is it they bring forth such fruits fruits acceptable to God 1. Through his Merit 1. This they have from the Merit of Christ Thereby their persons are justified and themselves made good trees which they must be before their fruits can be good Make the tree good and his fruit good Mat. 12.33 Hereby their persons come to be accepted and consequently their Works God had a respect unto Abel and to his offering Gen. 4.8 First the Person then the Sacrifice Works performed by an unjustified person whatever they be materially in themselves yet formally they cannot be good so good as to find acceptance with God 2. By his Spirit 2. And secondly This they have from the Spirit of Christ This it is that worketh all these works in and for the beleever who is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reasonable Instrument acted by the Spirit of God in supernaturall performances So as these fruits are more properly the fruits of the Spirit then of the Beleever Col. 5.22 The fruits of the Spirit are love and peace c. This benefit the Graft receiveth from the Stock communicating sap and moisture unto it And this benefit doth the believer receive from Jesus Christ communicating his Spirit unto him Applic. By this try our mysticall Implantation By this then to make some Application of this Resemblance trie we our selves whether we be truely engrafted into Jesus Christ or no. Do we bring forth fruit and such fruit If not feed not our selves with a fancy of Faith or Justification by faith Saint James hath put it beyond all controversie in his second Chapter of his Epistle were he tels us ver 17. That Faith if it have not works is dead being alone Again Faith without works Dead ver 26. As the body without the spirit is dead so faith without works is dead also Dead viz. as to Justification and Salvation As Abraham and Sarah's bodies were said to be dead in that they were unapt for generation Rom. 4.19 Even so faith without works is said to be dead in as much as it is unapt and unable to produce those desired and intended effects to justifie to save True it is works are not properly a Cause of Justification as faith is commonly said to be viz. an instrumentall cause yet they are a necessary concomitant of that faith which justifieth requisite qualifications in the person justified That trite distinction of fides sola solitaria clears this point well Though faith alone justifie yet not that faith which is alone If faith justifie the person it is works that must justifie that faith Shew me thy faith without works saith Saint James And I will shew thee my faith by my works ver 18. The former impossible the later infallible An Evangelicall Obedience that is an uniform impartiall universall obedience such in desire and indeavour though not in performance is an undoubted evidence of a true saving justifying faith Such an one may conclude to the comfort of his own soul that he is truely engrafted into Christ Barren Christians no true ingrafted Branches But so cannot others Barren Christians such as have nothing to speak for them but the leaves of an outward profession if that onely the Name of Christ called upon them In the mean time expressing nothing of the power and life of Christ in the course of their lives and conversations All they can say for themselves is no more then the proud Pharisee's boast Luke 18.11 They are not as others are They are free from grosse open and scandalous evils no Drunkards no Sweaters no Adulterers I wish all that hear me this day could but say so much Negative Christians But as for positive acts of Holinesse and Righteousnesse works of Piety Charity Mercy they have no acquaintance with them Let not such deceive themselves certainly they are yet strangers unto this Mysticall Implantation they have no part nor portion in this blessed Priviledge Much lesse such as are fruitfull in evill works But what then shall we say to those who are fruitfull in evill works whose fruit tendeth all to sin as Solomon speaketh Pro. 10.16 Fruitfull in the works of the flesh such as those reckoned up by the Apostle in that black list Gal. 5.19 Now the works of the flesh are manifest which are these Adultery Fornication Vncleannesse Lasciviousnesse Idolatry Witch-craft Hatred Variance Emulations Wrath Strife Seditions Heresies Envyings Murder Drunkennesse Revellings and such like Where these any of these raigning evils are to be found there shall need no other evidence to discover what Stock a man belongeth to viz. the Old Stock the Old Adam the Stock of corrupted nature Were a man engrafted into Jesus Christ that grace of God which hath
entred those lists But there is a fatal yet Providential necessitie in it There must be Heresies 1 Cor. 11.16 such is Satan's malice and Man's corruption that in an ordinary way it cannot be expected that God's Field should be free from these tares And such is Gods just and wise dispensation to permit it to be so knowing how to extract good out of evill And seeing it must be so there is a like necessity incumbent upon the Ministers of God servants of that great Husbandman that they should have John 15.1 1 Cor. 3.9 an eye to them that they do not over-grow the good corn Upon this account it is that I have as occasion hath been offered underta-that work which our great Apostle the Dr. of the Gentiles reckons amongst those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those good works 2 Tim. 3.17 unto which the man of God should be throughly furnished Applying my self sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Reproof Engl. new Annot ver 16. viz. of Errors and false Doctrines which the Verse foregoing reckoneth as one of those four Cardinal uses for which the Scripture is profitable yet so as I have ever mainly intended those other Ministeriall services there mentioned of Doctrine Correction Instruction in Righteousnesse And to that end I have made choice of such portions of Scripture as I apprehended properly usefull for those purposes Among other I have singled out and now through a divine manuduction almost passed thorow this Chapter wherof the Text is a part with that fore-going Rom. 5. 6. The one of which professedly handles the Doctrine of Justification the other of Sanctification two main Pillars in the House of the Lord not unlike those in the Temple of Dagon Judg. 19.26 whereon the whole building stands The sum of the later of these you meet with in the Text held forth under a familiar but apt and elegant Metaphor serving as a vehiculum to convey this divine Mystery into the soul with greater both facility perspicuity In prosecuting of this Allegory I have endeavoured to follow it home to the head yet so as not willing to do what in like cases too often done viz. to overdo by extorting that from the Metaphor which it would not genuinely and naturally yeeld My service which I have herein desired to do to God and his Church as I wish it may so I hope it shall be accepted of the Saints and of You in speciall over whom God hath made me though most unworthy an Overseeer To his grace and blessing I coÌ„mend it and you resting Yours in the service of Christ desirous to be found faithful JOHN BRINSLEY Yarmouth Sept. 8. 1651. An Alphabetical Table of the chiefe Points handled in this TREATISE A AArons Rod blossoming miraculous p. 26 Adoption a benefit flowing from mysticall Insition 37. Agonies in the Christians death to sin both before conversion and after 111 The least Agony in true conversion 116. Apostates to be suspected their condition dangerous 55. 240. Why men are called upon to Arise from the Dead 158. Augmentation a benefit flowing from union with Christ 51. Augmentation an evidence of Mysticall Implantation 54. B BArren Christians no true Mysticall Branches 74 The same body shall be raised again 181. 182 Bodies glorified spirituall Bodies 184. Mysticall Branches Beleevers 15. C CAll of God not to be put off 121 Cessation from sin evidencing true Mortification 137 Christ Mysticall 33. Communion Mysticall betwixt Christ and the Beleever 35 Conformity of Christians to Christ in his Death 90 Conformity of Christians to Christ in his Resurrection 146 In the first act of Conversion man a meer Patient 28 Conversion more then a morall swasion 158 D BEleevers Dead unto sin three wayes 125. 127 Death of Christ a violent death 99 Death of Christ a painfull death 108 Death of Christ a lingring death 118 Death unto sin a dying a continued act 121 Death unto sin what 126 Death of Christ the cause of the Christians death unto sin 130 Death unto sin how evidenced 135 E ETernall life a spirituall life 184 Eternal life a glorious life 186 F FAith without works dead 73 Christ a Foundation how 82 Fructification a benefit issuing from union with Christ 68. 72 Gospel Fruits good works 70 Fruitfulness an evidence of Mysticall Implantation 75 Fruitfulnesse in good works why requisite 76 Directions for Fruitfulnesse 78 Fulnesse of Christ the beleevers 40 G. GOspel preached the meanes of Mysticall Insition 24 Grafting naturall and mysticall unlike in three particulars 18 Grafting naturall and mysticall alike in ten particulars 22 Growth a property of all mysticall branches 52 Growth in grace to be endeavoured after 57 Growth in grace the honour of Christ and glory of Christianity 59 Growth in the Christian continuall ibid. Doubts about spirituall growth cleered 60 Hinderances of spirituall growth six 63 Means of growth 67 I. THe Christian an immortall creature 175 Insition mysticall what 13 Insition mysticrll how tryed 24 Joseph's brethren coming to him a pattern of the Christians coming to Christ 47 Judas never given to Christ as the other Apostles 85 Justification a benefit flowing from union with Christ 36 L. THe Law a Grafting knife 23 The beleever living and dying with Christ 12 No spiritual life out of Christ 25 The Christians life a new life in four particulars 165 Life of the Regenerate a spiritual life 171 An immortal life 173 Life of Saints in heaven spirituall glorious eternall 184 186 Beleevers live the life of Christ 209 Life of Christ after his Resurrection a pattern for Christians to live by 236 Lusts being dead alone what to do to them 102 Reprieving of lusts dangerous 107 M. MOrtification resembleth the death of Christ in five particulars 91 Mortification counterfeit discovered 93 Mortification a voluntary act 97 Mortification a violent death 100 Mortification a painful work 110 Mortification a lingring death 118 Mortification how the beleevers work 133 Mortification twofold Habituall Actuall 134 Mortification in what way to be sought and endeavoured 140 N Name of Christ put upon Christians 33. Nourishment beleevers receive from Christ 11. Christ perfect Nourishment to the beleever 44. Nourishment how conveyed to the soul from Christ 45. Nourishment to be drawn from Christ 47 Nutrition a benefit flowing from Vnion with Christ 43. O OLd age the unfittest time for the work of Regeneration 219. Old age renders conversion difficult and suspicious 220. Repentance in Olde age difficult to man not to God 224. P Pelagian doctrine confuted 29 Beleevers planted together in Christ 3 Beleevers planted together with Christ 5. Plantation mystycall by way of Adhesion and Insition 6. Mysticall Implantation how effected 16. â—â—â—ll Implantation the work of free grace 31. 〈◊〉 spiritvall Pride 7 Q 〈…〉 a Quickning spirit 200 〈…〉 discerned 202 R CHrist Raised to the glory of God his father how 176. Beleevers raised to the glory of God Actively and Passively 177 Resurrection Corporall and Spiritual 146
and dead Ordinances or living in a neglect of Ordinances where there are no means for spirituall growth or as good as none Where Christians meerly for temporall accomodations and advantages are content to live in Meshek Psal 120.5 and have their habitations in the tents of Kedar in places where they cannot enjoy God in his publick ordinances or else fancying to themselves a state of perfection shall lay aside Ordinances looking upon them as some at this day call them as flat and low dispensations Laying aside Ordinances pretending to live above them by an immediate Communion with Jesus Christ alas in so doing they consult evil to their own souls As soon may a graft prosper in a dry barren soyle where it hath no water as for a Christian in an ordinary way to grow in Grace without Ordinances No they that are planted in the house of the Lord Psal 29.12 if they will flourish it must be in the Courts of their God that is under publick Ordinances Being engrafted by Ordinances they must grow up under Ordinances That we may do so That we may grow be conscionable in the use of all Ordinances content not our selves with the bare enjoyment of them but make use of them Conscionably attending upon the Word in the publick Ministry thereof As new born Babes desire the sincere milk of the word that we may grow thereby 1 Pet. 2.1 To this joyne the Sacrament of the Lord's Supper an Ordinance as I said instituted by Christ as to confirm unto the Christian his union and communion with Jesus Christ so to further his growing up in him To these add Prayer Meditation Communion of Saints Above all Still seeking a nearer Union with Jesus Christ seeking still after a nearer union with Jesus Christ I conceive it is not without an Emphasis that the Apostle in the forecited place Ephes 4.15 calleth the Christians growth in grace a growing up into Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only a growing up in him but into him Intimating that they who would grow up in Christ must grow more and more into him So doth the Graft That it may grow upwards it groweth downwards it groweth into the Stock And labour we to do the like That we may grow in grace labour to grow into Christ daily going more and more out of our selves in the renouncing of our selves our own righteousnesse worthinesse abilities graces viz. in respect of affiance confidence in them grow into Christ making him our all in all fetching rom him that nourishment whereby we may grow up unto eternall life Thus have I done with a seventh Resemblance wherein I have insisted far beyond what I purposed when I took it up the sweetnesse of the Subject having drawn forth my Meditations beyond their intended staple I shall be more brief in those two other which remain 8. Resemb A third Benefit Fructification Fructification a Benefit A third Benefit which floweth unto the beleever from his union and communion with Jesus Christ is Fructification Fruitfulnesse I call it a Benefit and so it is There being nothing more beneficiall unto the beleever then this Herein these Trees of Righteousnesse differ from other trees Other trees if they bear fruit all the benefit is the Owners Not so here God is no gainer by the fruits of these Trees of Righteousnesse Can a man be profitable unto God saith Eliphaz in Job chap. 22.2 3. as he that is wise may be profitable for himselfe Is it any pleasure to the Almighty that thou art righteous or is it gain to him that thou makest thy way perfect If thou be righteous saith Elihu chap. 35.7 what givest thou him or what receiveth he of thine hand No My goodnesse extendeth not unto thee saith David Psal 16.2 The chiefe profit and benefit of what duty and service a Christian doth to his God is his own If thou be wise thou shalt be wise for thy selfe saith Solomon to his son Prov. 9.12 If he would hearken to his fathers instruction the good the benefit should be his own In this sense Christians bringing forth fruit unto God bring forth fruit unto themselves The Benefit is their own And this Benefit are all they made partakers of who are engrafted into Christ Of which all beleevers being ingrafted into Christ are made partakers The Graft being put into the Stock and growing up in it it bringeth forth fruit in it So doth the believer in Christ So our Saviour himselfe prosecuting this similitude giveth us the Resemblance John 15.5 He that abideth in me and I in him he bringeth forth much fruit Object But what Objection answered doth every Branch that is engrafted in this Stock so what say we then to the second verse of that Chapter where our Saviour saith that Every branch in me which bareth not fruit shall be taken away So that it seemeth there may be some branches belonging to this Stock which yet remain barren not fruit-bearing Ans A twofold Implantation To that it is easily answered by distinguishing There is a two-fold Implantation a two-fold engrafting into Christ Outward Inward The one Exterior and outward the other interior and inward The former is when men cleave unto Christ only in an outward profession like branches tied on to the stock and so seem to be engrafted into him seem so both to themselves and others but are not so in truth The later is a Reall Insition when men are truly incorporated into Christ by the work of the Spirit through faith Now as for the former of these if they be barren and fruitlesse it is not to be wondred at they being but dead branches having no true union and communion with the Stock But so are not the other Those that are truely engrafted into Christ none of them but are in their measure fruitfull It is that which David saith of the righteous man Psal 8.8.14 Isai 5.2 John 15.1 2. Psal 128.3 Isai 32.12 Psal 1.3 He shall be like a tree planted by the rivers of water that bringeth forth fruit They which are planted in the House of the Lord they shall bring forth fruit Psal 92.13 14. Hence is it that God's people are so often compared unto that Tree whose Epethite is The fruitfull Vine Quest But what are these fruits which these engrafted Branches bring forth Gospel fruits good works Ans I answer The fruits of good works So the Apostle explaineth it Col. 1.10 Being fruitfull in every good work These are the fruits of these Trees of Righteousnesse even fruits of Holinesse and Righteousnesse Ye have your fruit unto holinesse Rom. 6.22 Being filled with the fruits of Righteousnesse Phil. 1.11 These are the fruits which grow upon these engrafted branches Inward graces The fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance as the Apostle reckons them up Gal. 5.22 shewing forth themselves in outward operations and exercises
appeared to him would teach him another lesson and effectually teach it him viz. to deny ungodlinesse and worldy lusts Tit. 2.12 and to live soberly and righteously and godly in this present world Every of us put our selves upon the triall and passe sentence according to evidence Vse By way of Exhortation Evidence our ingrafting into Christ by our fruitfulnesse in the second place As many of us as perswade our selves of an interest in this priviledge that we are thus planted together with Christ see that we evidence it to our own souls and to the world by bringing forth fruits worthy of such a Stock So the Apostle presseth it upon his Colossians Col. 1.10 That ye might walk worthy of the Lord unto all pleasing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of the Lord that is so as becometh those who have so near a relation to Jesus Christ those who have union and communion with him All of us who lay claim to this Priviledge this Dignity let us so walk And how shall we do it why Being fruitfull in every good work So it followeth 1. Being fruitfull in good works which 1. Being fruitfull in good works 1. This is the end of this mysticall Insition viz. Fructification Wherefore doth the Planter put Grafts into a Stock 1. Is God's end in our Ingrafting but for Fructification Multiplication Melioration that they may bring forth fruit and much fruit and good fruit This is God's end in engrafting men into this noble Stock the Lord Jesus that they might bring forth such fruit in him Ye are his workmanship created in Christ Jesus unto good works 2. This he expects and will require Ephes 2.10 2. This being God's end he expects it and will require it The Husbandman having planted his Vine in a fruitfull hill he looked that it should bring forth grapes Isai 5.2 And the Owner in the Gospell having let out his vineyard he sends his servants to demand the fruits thereof Luke 20.10 When our Saviour came to the fig-tree he came looking for fruit Mat. 21.19 And John the Baptist preaching to the Pharisees and Sadduces he cals upon them to bring forth fruits meet for repentance Mat. 3.8 3. To this end it is that God exerciseth such long-suffering and patience towards the sons of men 3. To this end he exerciseth patience that they might have time to bring forth fruit The Husbandman Luke 13.6 came year after year 4. Barren trees shall be cut down three years succesively to his fig-tree still waiting for fruit 4. Which not finding he ordereth it to be cut down Cut it down why cumbreth it the ground ver 7. Barren Christians are but a cumber to the grond that bears them a burden to the earth they tread upon And still remaining unfruitfull and that under the means of fruitfulnesse they have just cause to look for the Axe Now is the axe laid to the root of the trees Every tree which bringeth not forth good fruit shall be hewen down Mat. 3.10 Every branch in me which beareth not fruit my Father taketh away John 15.2 5. Whereas fruit-bearing Grafts 5. Fruit-bearing Grafts shall want nothing to make them more fruitfull being an honour both to the Planter and the Stock they shall be pruned they shall be manured they shall want nothing to make them more fruitfull So shall it be with fruit-bearing Christians They being an honour to their God Herein is my Father glorified that ye bear much fruit John 15.8 And an honour unto Christ their Head their Root their Stock they shall want nothing to make them more fruitfull Every branch that beareth fruit my Father purgeth it that it may bring forth more fruit John 15.2 And 6. Having their fruit unto holinesse here 6. They shall have their fruit unto happiness they shall have their fruit unto happinesse hereafter Now being mde free from sin and become servants unto God ye have your fruit unto holinesse and the end everlasting life Rom. 6.22 Let these motive be to us effectuall perswasions to take out this lesson Be we fruitfull in good works 2. And secondly In every good work 2. In every good work Other Trees bare but one kind of fruit these Trees of Righteousnesse must bear many That Tree of life in the midst of the Paradise of God spoken of Revel 22.1 2. is said to bear twelve manner of fruits Such should these Trees of Righteousnesse be fruitfull in all kinds of good works not only in works of Piety towards God but also of Charity and Mercy towards men The Exhortation pressed upon young and old Be fruitfull And this let me in the Name of God presse upon every soul here present both young and old Let not the one say it is too soon The time of fruit is not yet It is noted in the Gospel by Saint Mark and it is worth our noting that when Christ came to the fig-tree it is said The time of figs was not yet yet he cursed it because it had deceived him with a flourishing show making shew of bearing fruit sooner then ordinary but yet was barren Christians none of us know how soon Christ may come unto us in the way of generall or particular Judgment looking for fruit Let none therefore say The time of fruit is not yet nor let any say It is past The Trees of God's planting Trees of Righteousnesse are never superannated never past bearing so long as they stand They that are planted in the House of the Lord c they shall bring forth fruit in their age Psal 92.12 13 Be we fruitfull then and at all times fruitfull Like that Tree in the Revelation which brings forth fruit every moneth Or like the Lemmon and some other trees of like nature which bear fruit all the year long 1. Now that we may do so Direction 1. Make sure our Insition into Christ Let our first work be let me presse that again which can never be pressed too much to make sure our Insition that we are engrafted into Christ united to him by faith Till this be done it is but a preposterous course to think of doing any other good work So much our Saviour insinuateth in that answer which he returned to some of the Jews John 6.28 29. when they demanded of him What shall we do that we might work the works of God Why saith he This is the work of God that ye believe on him whom he hath sent This is that first work and the great work without which it is in vain to go about any other work In as much as Without faith it is impossible to please God Heb. 11.6 The Graft may as soon bear fruit out of the Stock as the Christian out of Christ Ye are created in Christ Jesus unto good works saith the Apostle Ephes 2.10 A Virgine must be married before she can bring forth children to the joy of her Parents So must Christians be
glorified Glorifieth here in this life in Sanctification begun in the life to come in Sanctification perfect Grace is Glory inchoated Glory is Grace consummated And thus not unfitly may we understand the language of the Text as intending this twofold Resurrection the first Resurrection whereof Christians in measure already are and shall be made partakers in this life the second Resurrection whereof they shall be made partakers in the life to come And of each of these we shall find it true which the Apostle here insinuates in the Text that they carry with them a Resemblance of the Resurrection of Jesus Christ Each carrying a Resemblance of Christ's Resurrection Each of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Representation of his Resurrection The truth hereof I shall shew you by comparing the one with the other And this I shall do severally beginning first with the first 1. The first Resurrection 1. The spiritual Resurrection carrieth a resemblance the raising up of the soul from the death of sin to the life of righteousnesse this is a work which carrieth with it a resemblance of the Resurrection of Jesus Christ A resemblance of a Resurrection and of his Resurrection Of a Resurrection in generall of his Resurrection in particular Touch upon each distinctly 1. In the generall 1. In generall of a corporall Resurrection This spirituall Resurrection carrieth with it a resemblance of a corporall Resurrection It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hence it is that we find it so familiarly set forth under this expression If you be risen with Christ Col. 3 1. He hath raised us up together Ephes 2.6 Bring them together we shall find the one answering to the other See it in five or six particulars 1. They are alike in the Order of the work 1. Resemb In the Order of the work Resurrection presupposeth a Death going before it A man must first die before he can be capable of a Resurrection Herein lieth the difference betwixt Resurrection and Resuscitation the raising a man from his bed and from his grave In the one he is raised onely from sleep in the other from death This is peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resurrection Which word however it may be sometimes used for any kind of raising again As Luke 2.34 it is opposed to falling Behold this Child meaning Jesus is set for the falling and rising again of many in Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet most commonly in Scripture phrase it imports a raising from the dead And such is this spirituall Resurrection It is such a Resurrection as presupposeth a Death So much the Text giveth us clearly to understand If we have been engrafted in the likenesse of his death we shall be also in the likenesse of his resurrection Such was the Resurrection of Christ He first died before he rose again And such is the Resurrection of the Christian a resurrection which in order followeeh a death The Christian must first die to sin before he can be raised up to this new life this life of Righteousnesse This is the order which the Spirit of God in Scripture every where prescribeth and layeth down Psal 34.14 Depart from evill and do good Isai 1.16 17. Cease to do evill learn to do well 1 Pet. 3.11 If any man will love life and see good dayes let him eschew evill and do good As in naturall works Privation goeth before Generation so in this spirituall work Privation must go before Regeneration A thing must put off its old form and cease to be what it was before it can put on another form and become what it was not Thus must a Christian first put off the old man before he can put on the new Ephes 4.22 24. He must cease to live the life of sin before he can live the life of grace True in time these two go together but in order the one goeth before the other as Death doth before Resurrection A man is not capable of a corporall Resurrection untill he be dead There must first be a separation of the soul from the body And so must it be here Before man can be made partaker of this spirituall Resurrection he must die to sin There must be a separation of his soul from the body of sin otherwise he can never live unto God Mortification in order goeth before Vivification Applic. Some convinced to be strangers to this Resurrection Which by the way may convince many to be as yet strangers unto this blessed life However happily they may perform many duties and services unto God yet they do not live unto God How should they they never yet knew what it was to die to die unto sin Their souls are not yet separated from the body of sin they are not turned from and against all sin Some sins there are which their soules do yet cleave unto are wedded to they like them love them and live in them Against such the evidence is too clear they are strangers unto this Resurrection which in order followeth after death Here is a first resemblance 2. 2. Resemb In the Nature of the work This spirituall resembles a corporall Resurrection as in the Order so in the Nature of the work What is the Resurrection of the body but a motion from death to life a raising of a dead body from the grave of the earth to a new life and that by the return of the soul unto it which was for a time separated from it inabling it to exercise the operations of a naturall life And such is the spirituall Resurrection a motion from death to life from the death of sin to the life of righteousnesse caused by the return of the Spirit of God unto the soul inabling it to exercise the operations of a spirituall life Mark it Such is this spirituall Resurrection Spirituall Resurrection what The quickning and raising up of a dead soul Such are all men by nature dead men The hour cometh and now is when the dead shall hear the voice of the Son of God c. John 5.25 The dead men dead while they live living corporally but dead spiritually Dead in trespasses and sins as Paul hath it Ephes 2.1 having no more power to do any work of the spirituall life then a dead man of the naturall And as dead so buried Their souls daily as it were putrifying and rotting in the grave of sinfull corruption Such is the state of all men in their naturall condition before the grace of God meet with them Now this grace meeting with them it quickens and raiseth them Even when we were dead in sins he hath quickned us together with Christ and raised us up together Ephes 2.5 6. Thus in the work of Regeneration there is a new life put into the soul And that by the return of the Spirit of God into it At the first Creation of man man himself being made after the Image of
the State which he negotiates for And so doth Jesus Christ of all his Elect. For their sakes it was that he sanctified himselfe when he was upon Earth John 17.19 In all the services which here he undertook he had an eye unto them seeking their welfare more then his own And the like he doth now in Heaven He sitteth at the right hand of God as their Agents interceding for them This was shadowed out in the High Priest under the Law who when he went into the Holy Place there to appear before the Lord he had the Names of the twelve Tribes of Israel ingraven in stones first upon his Humerall then upon his Pectorall bearing them both upon his shoulders and upon his heart as you shall finde it Exod. 28.12 29. in both shewing that he entred into that place not onely or principally in his own behalfe but in the behalfe of the Tribes whom he represented and presented before the Lord to the end that they might be had in continuall remembrance with him as the 29th verse there explains it A lively Type of Christ's Intercession who being entred into the Heavens he there appeareth before God in the behalfe of his Elect whom he beareth as it were upon his shoulders and upon his Heart sustaining their persons and presenting their condition unto God his Father so causing them to be had in perpetuall memory And thus presenting them unto God he procureth their welfare by commending their estate and condition unto God Expressing his constant will and desire for their good that they may be delivered from evill that they may enjoy all the benefits whch he hath merited for them by his death And thus is he said most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to intercede for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat Interpellationem quae fit cum postulatione Estius Com. in Heb. 7.25 viz. by making requests on their behalfe This saith Estius is the most proper signification of the word therein following Augustine with whom the Apostles Interpellare is the same with Postulare To Intercede is to make Request So our former Translation renders it in that place fore-named Rom. 8.34 Estius in Rom. 8.34 Heb. 7.25 Who also maketh request for us This Jesus Christ doth though not vivâ voce Orally and vocally by word of mouth as the same Jesuit would willingly have it drawing in Thomas though without any just ground to be of the same mind with him yet really and effectually viz. by the presenting of his merit and expressing his will and desire on the behalfe of his people in such a way as is congruous and sutable to that glorified state Thus doth he intercede make requests for them thereby impetrating and obtaining for them such things as they stand in need of and he hath merited for them As viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Paul speaketh of Phil. 1.19 a continuall supply of the Spirit whereby they are strengthened and assisted against all Tentations comforted in all Tribulations delivered from every evill work inabled to the performance of every duty and finally preserved unto his heavenly Kingdom All which are fruits of Christ's Intercession though merited by his death upon the Cross yet impetrated and obtained by his Intercession in Heaven And thus we see how Jesus Christ this our Mediatour appeareth before God on the behalfe of his people as an Agent conserving their Peace maintaining their Intercourse and Communion with God reconciling their emergent differences and procuring their welfare Secondly He appeareth before God as an Advocate 2 As an Advocate being So Saint John calleth him 1 John 2.1 If any man sin we have an Advocate with the Father Jesus Christ the righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall A word generally and properly signifying any one that is invited and called in to the help and assistance of another That is also the proper meaning of the word Advocatus In Scripture we find it attributed sometimes to the Holy Ghost and sometimes to Christ To the Holy Ghost Then it is fitly rendred a Comforter So you find it Joh. 14.16 15.26 16.17 In this place and only this of St John it is attributed unto Christ and here it is most fitly rendred an Advocate An Advocate we know what he is One that is of counsel with another and pleadeth his cause in open Court at the Bar of Justice And such an Advocate is Jesus Christ unto his people 1. He is of Counsel with them 2 of Counsell with them That is one of the Titles given to him by the Prophet Isai Isai 9.6 Wounderfull Counsellour So Christ is to his people counselling them in the midst of all their straits and difficulties which he doth by his Word and Spirit 2. And as of Counsell with them so pleading for them 2 Pleading for them This he doth in the High Court of Heaven at the Bar of God's Justice In which respect he may be fitly said to appear for them Even as an Advocate appeareth for his Client and pleadeth his cause answering all Accusations and Allegations which are made against him vindicating his right So doth the Lord Jesus appearing before God he pleadeth the cause of his people answering what ever Accusations or Allegations are brought in against them by Satan or their own Consciences vindicating their right to Heaven and Eternall Life All which he doth by the continuall presentation of his Merit unto God his Father the Merit of his Death and Passion whereby he hath made a full satisfaction unto his Justice for all their sins This it is which pleadeth for them even the Blood of Christ which as the Authour to the Hebrews saith of it Heb. 12.24 Speaketh better things then the Blood of Abel Abel's blood pleaded against Cain crying for vengeance Gen. 4.10 But the Blood of Christ pleadeth for his Elect crying for mercy pardon for them even for all that shall believe on him For them the Blood of Christ speaketh a good word pleading the generall plea a Plenè satisfecit a full satisfaction made unto the Justice of God for them So as by this meanes they are freed from the Accusation and Condemnation of the Law wherunto otherwise every day by reason of their renewed transgressions they become obnoxious This is the ground of Paul's Triumph Rom. 8.33 34. Who shall lay any thing to the charge of Gods chosen who is he that condemneth c It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh Intercession for us This hee doth as an Advocate there pleading the cause of his Elect 3ly As he is an Advocate so also an Attourney 3. As an Attourny An Attourney wee know what in Law it means One that is authorized to appear for or to act in the name of another And such an Attourney is the Lord Jesus on the behalf of his elect people 1. Appearing before
rather asleep then dead But this construction Beza looketh upon not only as forced Beza Gr. Annot in Text. and making nothing to the Apostles purpose in the Text but also dangerous 2. Basil in the second place conceives the Apostle in this expression to point at the Instrumentall Cause of our spirituall Insition and engrafting into Christ which is Baptisme This saith he is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Similitude of the death of Christ in as much as it carrieth a representation and resemblance of his death And so by engrafting in the similitude of his death should be no more but to be incorporated into Christ by Baptisme which is a similitude of his death But this Interpretation though pious and safe yet here it cannot be admitted Beza's reason is convincing Beza ibid. Baptisme carrieth a representation not only of the Death of Christ but also of his Resurrection and so not only of the Christian's Mortification but also of his Vivification Which two the Apostle here plainly distinguisheth the one from the other 3. Chrysostome in the third place conceives that there is no Emphasis at all in the phrase The Similitude of Christ's death saith he is the same with the death of Christ And so indeed the phrase is to be understood in that 2d of Philip. 7. where it is said of Christ that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made in the likenesse of men that is Heb. 4.5 he was made a true man like unto others in all things sin onely excepted But here we shall finde the phrase importing somewhat more 4. Not to hold you any longer in suspence Conclude we it with Calvin Beza Martyr C. Lapide and others Believers are said to be engrafted with Christ in the likenesse of his death in a two-fold respect The phrase imports two things The phrase imports two things 1. A conformity of the one to the other 2. The ground and rise and cause of that conformity The Christian's conformity with Christ in his death He is engrafted in the similitude thereof made like unto Christ in his death dying though not the same kind of death yet a death like it The ground and cause of his conformity is Christ himself and his death from whence the believer receiveth that power that vertue to do what he doth as the Graft doth from the Stock He is grafted together with Christ in the likenesse of his death Put these together and they give us the full force and Emphasis of this elegant and comprehensive expression I shall handle them severally At this time of the former The believers conformity to Christ in his death 1. The Christian's conformity to Christ in his death He is engrafted in the likenesse of Christ's death that is he is made conformable to Christ in his death This is that which Paul wisheth for himselfe Phil. 3.10 That I may know him viz. Christ c being made conformable unto his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this all true believers are in their measure made partakers of They are conformed unto Christ in his death carrying a representation and resemblance of his death Quod in Christo factum est per naturam P. Martyr ad loc id in nobis fit per Analogiam proportionem as Martyr borrows it from Chrysostome What was done in Christ in a naturall way is done and performed in the believer by way of Analogy proportion resemblance Christ died and so the believer dieth the one a naturall the other a spirituall death the one carrying a similitude of the other Christ's and the Christian's death a death unto sin Quest But what Death is this Ans Why in one word A death unto sin So the Apostle himself explaines his own meaning ver 2. How shall we that are dead to sin live any longer therein So again ver 10 11. where first speaking of Christ he saith In that he died he died unto sin and then speaking of Christians in the next verse he biddeth them Reckon ye also your selves to be dead indeed unto sin Christ died and the believer dieth both unto sin the one by way of Expiation The one by way of Expiation the other of Mortification suffering and satisfying for the sins of others the other by way of Mortification killing and crucifying his own sins This is the death which carrieth with it a resemblance of the death of Christ. And of this death all true believers are made partakers in their measure Thus this main Proposition again subdivides and branches it selfe into two distinct Doctrinall Conclusions which I shall insist upon severally beginning with the former which informes us that The Christian's death unto sin Doct. 1. True Mortification carrieth a Resemblance of the death of Christ in five particulars carrieth a Representation of the death of Christ. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the similitude of his death carrying a lively resemblance of it That it doth so will clearly appear if we bring them together and compare the one with the other For the Death of Christ we know or may know what kind of death it was Divers particulars are observable and considerable about it To let passe others Take we notice of these five which are usefull to our present purpose The Death of Christ was 1. A true death 2. A voluntary death 3. A violent death 4. A painfull death 5. A lingring death Such was his naturall death and such is the Christian 's spirituall death His death for sin and the Christian's death to sin Touch upon the particulars 1. Resemb A true Death 1. A true Death Such was the death of Jesus Christ his naturall death not a putative seeming death as those old Hereticks the Marcionites and Manichees imagined but a true reall death A true separation of his soul from his body He powred out his soul unto death saith the Prophet Isai 53.12 He gave up the Ghost saith the Evangelist Mark 15.37 And such is this spirituall death in the believer his death unto sin A Separation of the soul from the body of sin a true death a true separation of the soul from the body of sin Such is the work of true conversion in the soul which is a turning of the soul from all sin unto God Repent and turn your selves from all your transgressions Ezek. 18.30 Not only from one sin but from all As in death the soule is separated not only from one member of the body as it is in a Paralysis a numbe Palsie where one part is dead being deprived of sense and motion but from all So is it in true conversion The soul is separated from the whole body of sin and every member of it So separated from it that it hates and abhors it Ye that love the Lord hate evill Psal 97.10 I hate every false way Psal 119.104 What I hate that I do saith Saint Paul Rom. 7.15 Such is the work of
awake unto life that your Resurrection may be unto you a Resurrection of life awake arise here Many that sleep in the dust of the earth shall awake saith Daniel but how some to everlasting life and some to everlasting shame and contempt Dan. 12.2 Now I know there is none of you but would willingly have your portion with the former of these to awake in the Morning of the Resurrection unto everlasting life That you may so do awake here Awake and arise from sin unto righteousnesse and holinesse here otherwise never look to awake to life and happinesse hereafter They and only they shal be exempted from the power of the second death who have their part in this first Resurrection Rev. 20.6 To let in the Motion A twofold Evasion met with and answered that it may enter and take place with those whom it concerneth give me leave in the next place to meet with a shift or two whereby men do use to bear off the blow to evade the force of this Exhortation We will awake and arise say some but it is yet too soon We would awake and arise say others but we fear it is now too late Thus while the one presumeth and the other despaireth both lie stil in the same grave To meet with both these briefly Evasion 1. The presuming shift It is too soon to arise 1 For the presuming shift We will awake and arise but it is yet too soon Thus did the people in Haggai's time put off the raising and building of the materiall Temple with a nondum tempus This people saith The time is not come the time that the Lord's house should be built Hag. 1.2 Thus do many put off the raising up of this spirituall Temple They wil arise but the time is not yet come A shift like that which Solomon's sluggard maketh use of Prov. 6. Being called upon to awake and arise verse 9. How long wilt thou sleep O sluggard When wilt thou arise out of thy sleep He replyeth in the next verse vers 10. Yet a little sleep a little slumber a little folding of the hands to sleep He wil arise but not yet Even thus do many poor sinners put off the call of God calling upon them to awake and arise out of the dead sleep of sin Yet a little more sleep c. They wil arise from sin to righteousnesse but not yet Modo modo By and by hereafter It may be they think it is yet early day with them their sun is but new risen It is but the morning of their age their youthful season and they must give youth the swinge They think it is with Men as with Horses If they are broke too soon they are spoiled They are afraid lest that impious Proverb which was never yet verified in any should prove true in them Young Saints old Divels and therefore they wil leave this work to their old age When they have nothing else to do then they wil begin to think of this work to look towards God when they are about to leave the earth then they will begin to think of heaven Ans Fond men Old age the unfittest time for this work Is this the time to begin to live when you are ready to die Is this the time to rise from the grave of sin when you are falling into the grave of the earth Is this the time to rise to righteousnesse when you cannot rise from your bed or couch Is this the time to begin to look towards heaven when you begin to stoop and look downwards towards the earth Of all other old age will be found to be the unfittest time for this work You know whose Exhortation it is Eccl. 12.1 Remember now thy Creator in the dayes of thy youth while the evill dayes come not Such are the dayes of old age evil dayes in respect of the manifold infirmities diseases aylements which attend upon it Ipsa senectus morbus est Old age it self is a disease and being so it is the most improper time for this work of Repentance and Amendment of life How can a man be borne when hee is old saith Nicodemus speaking of himself John 3.4 So may we say of being born again Regeneration deferred to old age is How shall an old sinner be made a young Saint The work of Regeneration being deferred untill old age wil then be found both difficult and suspicious 1. Difficult 1. Difficult The Grave of sin is like the Grave of the earth The longer a man lyeth in it the more difficult will his Resurrection be When Lazarus had lyen four days in the grave Martha thought that Christ came too late that there was no possibility of a recovery Lord saith she By this time he stinketh for he hath been dead four dayes John 11.39 The like we may say of aged confirmed sinners who have lyen not four dayes but it may bee forty sixty eighty years rotting and putrifying in the grave of sin so as they stink already their lives and conversations have been scandalous and offensive to all that have come neere them many a day How do we think that such putrified soules should ever be raised again In such the work of Regeneration cannot but be apprehended to be a difficult work It was the speech of Sarah when the Angell told her shee should conceive and bring forth a son in her old age having been to that day barren What saith she shall I after that I am waxen old have pleasure Gen. 18.12 So may an aged sinner say concerning the work of Regeneration What shall I who am now waxen old gray-headed in sin shall I now have pleasure shall I find delight in spirituall and heavenly things which to mee hitherto have been dry and saplesse Shall the Immortall seed of the word become fruitfull in me Shall the new man be conceived shall Christ be formed in my soul which hath hitherto been as barren as dead as ever Sarahs womb was This though to God it is possible and easie yet to man it will be found a difficult work Women who never had a child till their age oftimes pay deare for it before they see it Aged sinners will finde Repentance to bee bitter the worke of Regeneration difficult 2 Suspicious 2. And as difficult so suspicious True Repentance is never too late but late Repentance is seldome true seldome sincere Aged sinners if they begin to forsake their sins and looke towards God and towards heaven it may be suspected that it is not love to God that draweth them but fear of Hell that driveth them to it Upon these grounds let all be perswaded not to put off the call of God Put not off the call of God Doth Christ by the Trumpet of his word summon you as at this time he doth to arise and come forth of the grave of sin do not say that it is too soone Wil you think thus to put off the