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blood_n	drink_v	faith_n	flesh_n	7,617	5	7.2295	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97227	Vnbeleevers no subjects of iustification, nor of mystical vnion to Christ, being the sum of a sermon preached at New Sarum, with a vindication of it from the objections, and calumniations cast upon it by Mr. William Eyre, in his Vindiciæ justificationis. Together with animadversions upon the said book, and a refutation of that anti-sidian, and anti-evangelical errour asserted therein: viz. the justification of infidels, or the justification of a sinner before, and without faith. Wherein also the conditional necessity, and instrumentality of faith unto justification, together with the consistency of it, with the freness of Gods grace, is explained, confirmed, and vindicated from the exceptions of the said Mr. Eyre, his arguments answertd [sic], his authorities examined, and brought in against himself. By T. Warren minister of the Gospel at Houghton in Hampshire.	Warren, Thomas, 1616 or 17-1694.	1654 (1654)	Wing W980; Thomason E733_10; ESTC R206901	226,180	282

disallowed and rejected of God and though he call them not reprobates as opposed to the Elect because as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejectanci sic eos vocat Apostolus hoc loco non qui sunt divinitus ad vitam aeternam electis oppositi nec enim censendi sunt statim irae vasa quicunque vel in suis peccatis adhuc manent nondum efficaciter vocati Bez. in locum Beza observes they are not presently to be judged vessels of wrath that yet abide in their sins yet as to their present estate they are such as God approves not of nor are they in a capacity of salvation Rom. 8.1 There is no condemnation to them that are in Christ Now in Scripture-sense it is all one to be in Christ or Christ to be in us and there is nothing but condemnation to them that are out of Christ So the m John 15.5 15th of John If any man abide not in me he is cast forth as a branch and withereth that is if any man be in Christ only by external profession and outward Baptisme and is not truly united to him and abide in him by faith so as to partake of spiritual life from Christ As the living branch liveth in the Vine you shall be cut off as a dead branch and cast into the fire So in n Joh. 6.56 57. John 6.56 57. He that eateth my flesh and drinketh my blood dwelleth in me and I in him As the living Father hath sent me I live by the Father So he that eateth me shall live by me that is as the body is preserved by meat and drink and our meat and drink turne into the substance of the body and become one with it So he that spiritually feeds upon my flesh and blood upon my death and suffering by faith he shall be inseparably united to me and I will become one with him And by this he shall live as I who am Mediatour am sent by the Father to this end to bring men to life so that I might be able to give life I have received life from the Father and live by his Spirit communicated to me And so as sure as God lives and as I live by influence of the life and Spirit of God so he that eateth me and so becometh one with me by faith as the meat with the body he shall live by me Ver. 53. And in Ver. 53. Except ye eat the flesh of the Son of man and drink his blood ye have no life in you that is unlesse you become one with Christ by faith you have no life in you So the o 1 John 3.24 Rom. 8.9 1 John 3.24 and compared with Rom. 8.9 Hereby we know that he abideth in us because of his Spirit which he hath given us Where observe 1. That Christ dwelleth in his people Hereby we know that he abideth in us This is not a fancy or a conjecturall ungrounded hope but it is an infallible truth of eternal verity Hereby we know he abideth in us 2. Observe the means by which he dwelleth in us and how this may be known It is by his Spirit and this is a sure evidence of Christ dwelling in us because he hath given us his Spirit Now compare this with Rom. 8 ● If any man have not the Spirit of Christ he it none of Christs He that hath not the Spirit of Christ dwelling in him he hath no Christ dwelling in him and so is none of Christs none of his members and so can never be saved so long as he lives without Christ so that you see the truth cleared That to be without Christ is to be without Hope Now the reasons why a Christlesse estate is a Hopelesse estate are Reason 1 Reason 1. Because there is no p Act. 4.12 name given under heaven whereby we may be saved God hath taken up an immutable purpose never to be reconciled unto man but in and through Christ so that there is not the least sounding of the bowels of God towards a sinner but in Christ Hence Christ is called our q 1 Tim. 1.1 Hope that is he is the object of our Hope in whom alone we are begotten unto a lively hope of eternal life Such is the distance and difference between God and the souls of men that none is found worthy or able in heaven or earth to umpire this difference but Christ and were he not a person of infinit worth he could never make any satisfaction nor work a reconciliation We are dead in sins and trespasses and none but Christ that is the Lord of Life can quicken us we are spiritually blinde and were not Christ God he could not cure our blindnesse for it was never r John 9.32 known from the beginning of the world that any but God could open the eyes of the blinde None but Christ who is the ſ Heb. 1.3 brightnesse of his Fathers Glory and the expresse Character of his Image is able to restore Gods Image in us without which we shall never see the face of God nor can God take us for his children nor delight in us unlesse this were restored such is the opposition made against our salvation by Satan and all the powers of darknesse that none but Christ is able to deliver us from this strong man So great is the mystery of godlinesse that none but Christ who hath lien in the bosome of the Father and knowes all things could reveal the Father to us whom to t John 1. 18. John 17.3 know in Christ is eternal life nor could he give us the Spirit u Eph. 1.17 of wisdome and revelation to know God and the riches of the glory of his inheritance in the Saints nor translate us out of darkness into marvellous light Such is that perfect righteousnesse God requires to cloath us that we may be presented without x Eph. 5.26 spot or wrinkle in Gods sight that none but God in our nature is able to furnish us with such a righteousnesse Reason 2. As none but Christ can save so none but such as Reason 2 are united to Christ can have any communion with Christ for union is the ground of communion Now this will appear by induction if you consider all the unions in the world there is no communion between those where there is not an antecedent union In the marriage-union there is no communion as man and wife till the marriage-union be made in the naturall communion between the soul and body the head and the members the graft and the stock dissolve the union and the communion is destroyed In the Politick communion between a people unlesse united under one government So in all others and why not in the mystical union between Christ and us Hence saith Paul z 2 Cor. 6.15 What concord hath Christ with Belial Thus in the a Eph. 1.3 Ephesians 1.3 God is said to have blessed us with all spiritual blessings

faith which is his before the imputation of it is made to him and that is imputed for righteousnesse that is that act of Faith relatively considered is that that gives him a title to Christs righteousness and so that that is due to Christ is attributed to the act and hence that is said to be imputed for righteousnesse Now that Christ without faith justifies not I prove by these follow arguments 1. If Christs righteousnesse will not profit a man without faith the● Christ alone separated from faith doth not justifie But Christs righteousnesse will not profit any man without faith Therefore c. The Major carries sufficient light The assumption is proved because Christ saith to the Jewes John 8.24 John 6. If ye believe not ye shall die in your sins and Ye will not come unto me that ye might have life where though there be righteousnesse in Christ to justifie he saith If they believe not they shall die in their sins and He that believeth not shall be damned there was life in Christ but for want of coming or believing they did not partake of it I am not ignorant what Mr. Eyre will answer as I conceive to this That Christs righteousnesse will not profit him that is a final unbeliever and that Faith is a consequent condition of Salvation but not an antecedent means to apply Christs righteousnesse To this I answer that the Scripture speaketh of unbelievers indefinitely He that believeth not shall be damned and therefore it is understood of all unbelievers so long as they abide such they are under condemnation Let Mr. Eyre produce one Scripture that holds forth an unbeliever the subject of Justification or one instance of a justified unbeliever and if final unbelief will hinder salvation then temporall unbelief may hinder the application of it for the time present and so long as he continueth an unbeliever it is of the same nature with final unbelief because it keepeth the soul from coming unto Christ for life To the second exception that it is a subsequent not antecedent condition of Justification I answer by a second Argument thus 2. If Christs righteousnesse be the end of faith and is obtained by faith then it is antecedent unto the Application of it But it is the end of faith and obtained by it The Assumption only needeth proof and yet the Apostle expressely affirmeth it Rom. 20.10 With the heart man believeth unto righteousnesse and with the mouth confession is made unto salvation And To him that believeth it shall be imputed to him for righteousnesse that is Christ apprehended by faith shall be imputed to him for righteousnesse It is not said man believeth with the heart to the manifestation of righteousnesse but unto righteousnesse righteousnesse being that which he attaineth by believing and hence salvation is called the end of faith 1 Pet. 1.9 receiving the end of your faith the salvation of your souls and life is made the end of believing John 20.31 John 20 3● These things are written that ye might believe and that believing ye might have life through his Name not that ye might know ye had life before ye believed but that believing ye might have life and Christ is the end of the Law for righteousnesse to every one that believeth God did therefore cause the Law to be delivered that by the knowledge of mens sinfulnesse manifested by the Law they might flie to Christ for righteousnesse 3. If no man have eternal life but such as eat Christs flesh and drink his blood then no man antecedently to faith hath eternall life and by consequence Christ justifieth not without faith But no man hath eternal life but he that eats his flesh and drinks his blood Therefore The Assumption are the words of Christ John 6.53 Except ye eat the flesh of the Son of man and drink his blood ye have no life in you where Christ compareth himself to food Now as food though never so good nourisheth not unless we eat and drink it and it be incorporated into our body and become one with us so unlesse we thus eat Christ c. that is unlesse we feed upon his death and sufferings by faith and apply them by faith so as to be one with him we cannot live by Christ where observe Christ is the Food Faith is the Hand to take this Food and the Mouth to eat it without which this food will do us no good so here therefore he hath no life and an unbeliever hath not yet eaten 4. Such whose mindes and consciences are defiled are not justified but the mindes and consciences of all unbelievers are defiled The Major appeareth because when Christ justifieth he * Heb. 10.22 purgeth from an evil conscience The Minor is expressed * Tit. 1.15 where he speaketh indefinitely of unbelievers and therefore it is understood of all 5. Such whose persons are abominable who are Reprobates to good works are unjustified such are unbelievers for he speaketh there indefinitely of all unbelievers Having then proved Justification not to be before faith I shall now prove the instrumentality of Faith unto Justification and the consistency of it with the free grace of God For the right understanding whereof we must know what an instrumental cause is and wherein the nature of it consists and whether an instrumental cause be in the number of true causes and to what it is reducible and then apply it to faith Now we must know that an instrument hath divers significations I will not trouble the Reader with all sometimes it is taken for any thing which is moved and directed by a superior agent thus the Platonists take it and according to this acceptation every agent but God is an instrument and God alone in this sense is the principal efficient cause of all things and thus Isaiah the Prophet seemeth to take it Isaiah ●0 15 when he calleth the King of Assyria Gods Axe and his Saw in respect of God that used him for the destruction of the Nations and in this sense all causes as they depend upon GOD in their working are instruments but we take it not in this sense 2. To omit the rest an instrument according to the vulgar and usual acceptation of it is any thing that is used by the superiour agent moving and directing it to the production of an effect superior to it self for if it be proportionated to the effect it is not an instrument but an efficient principal cause And I conceive five things are required to an instrumentall cause First That it be a necessary antecedent to the effect not a consequent of it and I say a necessary antecedent to distinguish it from a contingent antecedent not that the whole nature of an instrumental cause consists in this for a thing may be a necessary antecedent and yet not a cause of the thing as the opening of a mans eyes is a necessary antecedent to sight but not a cause of sight

for faith is the meanes to that end for having said that he that confesseh with his mouth the Lord Jesus and shall believe in his heart that God raised him from the dead shall be saved He subjoynes this as a reason for with the heart man believeth unto righteousness that is he obtaines by faith such a righteousnesse by which he shall be saved John 20.31 These things are written that ye might believe and that believing ye might have i John 20.31 life through his Name where life is made an effect of believing k Gal. 2.16 Gal. 2.16 We have believed that we might be justified where justification is made the final cause of believing and so l Rom. 3.25 Rom. 3.25 Whom God hath set forth as a propitiation through faith in his blood to declare his righteousnesse for the remission of sins where setting down all the causes of justification he doth not exclude faith for Subordinata inter se non pugnant 1. God is the efficient whom he hath set forth as a propitiation 2. Christs death is made the meritorious cause in his blood and faith the instrumental Now as the efficient excludes not the meritorious no more must the meritorious exclude the efficient for Bonum est ex integris causis The like may be proved from those places which affirme that a man is in the state of damnation till he do believe The 16th of Marke He that m Ma●k 16. believeth shal be saved he that believeth not shal be damned Joh. 3.18 He that believeth not is condemned already and ver 36. He that believeth not shall not see life but the wrath of God abideth on him And as the Scripture ownes it for an anoynted truth so reason confirmes it with a high hand which I prove thus 1. As by the first Adam no man is guilty of eternall death but he that is a member of him by natural generation so Christ frees no man from condemnation justifieth and reconcileth no man till be a member of him by supernatural regeneration but this is not before faith John 1.12 To as many as n John 1.12 received him to them he gave power to become the sons of God even to as many as believed on his Name Which were borne not of blood nor of the will of the flesh but of God 2. If a man be justified from the time of Christs death antecedently not only to a mans faith but to a mans birth then a justified person is not borne a childe of wrath which contradicts that of the Apostle where he saith of himself and the converted Ephesians Than they were by o Eph. 2.3 nature the children of wrath as well as others 3. A sin is not remitted before it is committed But if we be justified from the time of Christs death sin is remitted before it is committed The Major is evident because it is not a sinne before committed and therefore seeing it is but potentially a sin and not formally it cannot be actually and formally remitted nor is it of any great moment that our sins were imputed to Christ before they were committed by us For 1. It will not easily be granted that our sins were imputed to Christ but only the punishment due to sin was said upon Christ but if it be granted the reason is not alike for Christ to whom our sin in the guilt of it was imputed was a person existing And 2. Sin imputed to Christ was not as the * Doct●r C●isp Ser. p. 108 109. Antinomians judge so transferred upon Christ as to constitute him guilty by an inherent guilt to whom sin and the guilt of sin are all one so that in their esteem Christ was the sinner as really as he that did commit it for this is impossible for Idem numero accidens non potest migrare à subjecto in subjectum and therefore this imputation was an extrinsecal denomination and Christ subjected himself to it without sin which he could not have done if sin and the guilt of it be inseparable and the same thing therefore it was only an external imputation of the guilt of it which rendred him obnoxious unto punishment and there was a necessity for this imputation for otherwise he could not have suffered as a surety but now we cannot be conceived sinners before we commit sin because sin in us is an inherent blot whereby we having broken the Law deserved punishment for our offence against God and this formally constitutes us sinners and that guilt or obligation to punishment that arises from it is a * Reatus est duplex culpae poenae sive reatusredundans in personam The first is inseparable the second separable from sin this was imputed to Christ not the first separable effect nor can we thus be counted sinners by God in justice till we be so actually by inherent guilt therefore as a medicine that hath a sufficient vertue to cure all leprosies yet it doth not cure till a man be actually leprous so the blood of Christ that hath a healing vertue doth not purge a man till he be defiled with sin 4. The whole efficacy of the merit of Christs death in respect of the imputation and application of it depends upon the will of God ordaining it and accepting of it for who dares take or apply the merit of Christ any other way or upon any other condition then he hath ordained to communicate it and to be accepted for men And Christ as Mediatour was the servant of God submitting his will to Gods will in it and Christ was constituted as a Head and Mediatour out of meer grace and favour and his will was to be in every respect conformable to the will of God Now then seeing it was not intended by God nor accepted of God to procure immediate reconciliation and remission of sinnes for any before repentance and implantation into Christ by faith so neither was it the intendment of Christ and so no wrong is done to Christ though the benefit of his death be suspended untill actuall faith especially considering that for Christs sake grace shall be given effectually to draw them to faith for whom Christ died therefore none are justified actually till faith I might here adde that the Law being relaxed to put in the name of a surety whose payment was refusable hereupon the solution being not in this respect the same in obligation for dum alius solvit aliud solvitur and so being not solutio ejusdem but tantidem the discharge doth not immediately follow especially seeing it was neither the will of God nor of Christ that an immediate discharge should be given which appeares by Scripture strongly by a negative argument thus There is no Scripture can be produced from whence without manifest injury to the Holy Ghost this can be drawn by any tolerable consequence that by vertue of Christs death all the Elect are ipso facto invested with Christs righteousnesse and are actually

called uncertain or contingent and this is no more then what is unanimously acknowledged by the Orthodox and that no way hinders the salvation of the Elect. And by this time I hope the Reader plainly seeth this truth of Christ that the very Elect are without Christ and without hope in the world as the Apostle affirmeth untill faith that they have no actuall right or interest in the death of Christ until faith and so as to their present estate there is no difference between them and Reprobates being children of wrath as well as others this is that which the tender eares of Mr. Eyre cannot bear but I believe it sounds not so harsh in the ears of a judicious Reader as being an undoubted truth of God but let it be compared with that filthy and dirty opinion of Mr. Eyre more beseeming the Gnosticks of old or the present Ranters of this age then a sober Christian which is this Master Eyre page 61. That the Elect while they are unregenerate while they lie like swine wallowing in the mi●e of sinne antecedently to faith are justified and so though Infidels and wicked yet divine justice cannot charge upon them any of their sins nor inflict upon them the least of those punishments which their sins deserve but contrarily he beholdeth them as perfectly righteous and accordingly deales with them as such who have no sin at all in his sight And I doubt not but the naming of his will vindicate mine and render his justly abhorred to an utter nauseating saying Durus est hic sermo who can bear it And those monstrous absurdities which he chargeth our Doctrine with I doubt not but the intelligent Reader seeth that they are as unjustly fathered upon us as his deformed errour is by himself stiled with the same likenesse of truth to have the complexion of a saving truth CHAP. II. Containing a Vindication of my Argument drawn from the Parallel between the first and the second Adam shewing that as no man is lyable to condemnation by the first Adam but such as are in him by natural generation descending from him so no man is freed from condemnation till they be in Christ by supernatural and spiritual regeneration AGainst this Errour of the Antecedency of Justification to Faith I used in my Serm. at N. Sarum this Medium As by the first Adam no man is guilty of eternal death but he that is a member of him by naturall generation so Christ freeth no man from condemnation justifieth and reconcileth no man till he be a member of him by supernatural generation But this is not before faith John 1.12 To as many as received him to them gave he power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberty right power priviledge or prerogative to become the sons of God even to as many as believed on his Name Which were borne not of blood nor of the flesh nor of the will of man but of God Therefore no man stands reconciled before God though Elect persons till by faith they are incorporated into Christ and have this priviledge to be the children of God Now let us see what Mr. Eyre replieth to this he saith that this maketh much against me Mr. Eyre p. 6. for saith he If the righteousnesse of Christ doth come upon all the Elect unto justification in the same manner as Adams sin came upon all men to condemnation as the Apostle sheweth it doth Rom. 5. then it must follow that the righteousnesse of Christ was reckoned or imputed to the Elect before they had a being and then much more before they do believe in him for Adams sin it is evident that it came upon all men to condemnation before they had a being For by the first transgression sayes the Apostle ver 12. sin entred into the world and more plainly death passed upon all men The reason followes because in him or in his loyns all have sinned so Mr. Eyre For answer whereunto I shall premise this that I did not affirme that we are no way guilty of Adams sin before we have a being For I willingly grant that of Augustine * Adam erat nos omnes omnes eramus ille unus Adam certum manif stùque est alia esse propria cuique peccata in quibus hi tantum peccant quorum peccata sunt aliud hoc unum in quo omnes peccaverunt quando omnes ille unus homo fuerunt Aug. de peccat merit Remist l. 1. c. 10. Adam erat nos omnes omnes eramus ille unus Adam certum manifestúmque est alia esse propria c. Adam was as it were we all we were all that one Adam it is most certain and manifest that some sins are proper to every one in which they only sinned whose sins they were this one sin is another in which all have sinned seeing all were that one man and it is a general received truth among the Orthodox that there was an inexistence or being of all men in Adam And therefore I willingly grant that we did no lesse sin in Adam then Levi paid tithes in Abraham Heb. 7.6 because as he was in the loynes of Abraham when Melchisedech met him so were we all in the loynes of Adam and when I said that no man is guilty by the first Adam of eternall death but he that is a member of him by natural generation I intended nothing but to shew that we are not guilty of Adams sin so as to be actually and formally sinners though virtually we are untill we be in him by naturall generation and so actually members and so I grant we are virtually justified from the death of Christ not formally And 2. I intended to shew that as Adams sin is not ours but as we are in him so Christs righteousnesse is not ours unlesse united to him this premised I shall now reply to Mr. Eyre's Objection That I apprehend in his answer a double Errour 1. He takes that for granted which will not be yielded that the Apostle saith We were formally constituted sinners by the disobedience of Adam as we are by his opinion formally not only virtually justified at the death of Christ Vide Mr. Eyre page 68. so he expresseth his meaning p. 68. and herein he is contrary to all Orthodox Antiquity Learned Wotton doth deny it in expresse termes in his answer to Hemingius his Argument whose words are these Wotton de Recon pecc par 2. l. 1. c. 9. p. 148. Primam propositionem nego quia sumit pro concesso Apostolum dicere nos Adami inobedientiâ formaliter factos esse peccatores quod parùm liquet certè alia fuit antiquorum Theologorum sententia and reciteth for that end Chrysost Theophilact Pacianus Anselm Haymo Hugo Aeterianus OEcumenius Calvin Who so please to read them may finde them in the fore-cited place of Wotton We therefore affirme that although Adams sin was not altogether another mans but in some sense ours because we were seminally in

Head the spirit of every mans own faith is very necessary to all even to Infants For the just shall live by his own faith and not by anothers as neither any man is learned by anothers learning but by that learning which is in himself So also I will adde one Testimony more from Zanchy because Mr. Eyre shelters his opinion of justification from the time of Christs death under Zanchies authority John 6.56 Zanch. De tribus Elo. l. 40. cap. 3. p. 106. Tom. 1. Qui edit meam carnem bibit meum sanguinem in me manet ego in eo Alludit ad illam incorporationem quae fit inter edentem bibentem inter cibos comestos cibus extra nos manens minimè nos nutrit cibus sumptus dum in nobis manet nutrit vivificat c. Idem contingit nobis cum Christo extra nos positus non alit à nobis sumptus nutrit vitam adfert atque conservat He that eateth my flesh and drinketh my blood dwelleeh in me and I in him Up-which words Zanchy saith He alludeth to that incorporation which is made between the eater and the drinker and between the meat eaten meat without us doth not nourish us but inwardly taken while it abideth in us it nourisheth and quickeneth us The same happeneth to us with Christ Christ without us that is not united doth not nourish us but taken by us it nourisheth and bringeth and preserveth life Where you see Zanchy maketh Christ not to justifie and save us while we are disunited but when applied and united by faith then he saveth us I will end all with CAMERO Si quis ergo propriè loqui velit dicet Christum pro solis credentibus satisfecisse Johan Camero in opus● Mise p. 531. col 1. ii enim soli membra illius sunt Sicuti ergò Adam suos tantum peccato infecit ita Christus peccatum in suis tantùm abolevit Christi verò membrum non est ullus qui in Christum non credit Audi quid dicam fides te facit Christi membrum at fides illa te non servàsset nisi Christus pro te satisfecisset If any man therefore will speak properly he will say that Christ satisfied only for Believers for they only are his members Therefore even as Adam infected only his own with sin so Christ hath abolished sin only in his but no man is a member of Christ but he that beleiveth Hear thou what I shall say faith maketh thee a member of Christ but that faith would not save thee unlesse Christ had satisfied for thee To what hath been spoken I shall superadde some considerations about this union to Christ taken from the several similitudes under which this union is set forth in Scripture First It is compared to the Marriage-union Now as before marriage the wife hath no right nor title to the name body goods of the husband so before faith the soul hath nor that right to Christ his Body Name Goods Purchases Therefore this union is not made till faith and in this Mr Eyre yields the cause that the conjugal union is not till faith Secondly It is expressed by a body consisting of divers members Now Rom. 12.4 5. as no member is a true and living member of the body but that which by nearnesse and vital ligatures is united to the head from whence every member receives strength and sensation 1 Cor. 12.12 13. Eph. 1.22 23. so no man is a living member of Christs body untill by faith on his part and by the Spirit as by vital ligatures he is bound and united to Christ whereby he receives the life of justification and santificaction and lives by a life derived from Christ as the Head but no man but a Believer is thus united as an integral part of this body Thirdly It 's compared to a building or house whose stones are closely cemented together and do all lie directly and perpendicularly upon the foundation Eph. 2 2● 21. Now as a stone in the quarry is not united in the building till it be hewen and squared and then by the hand of some Architect laid directly and evenly upon the foundation so a man in his natural estate till he be drawn out of this condition by the Spirit of God 1 Tim. 3.15 and hewed and squared out of the Spirit of bondage and by the same hand of the Spirit as the chief Master-builder brought to faith 1 Pe● 2.5 and built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner-stone he is not a lively stone in this building this is done by the work of the Spirit an unbeliever hath not the Spirit dwelling in him Fourthly it is compared to an ingrafture of a branch in a tree Now a branch may be in a stock two wayes 1. By contiguity or continuity or corporal adherency to the stock and so every branch that is dead may be in the tree but these partake not of the juyce and nourishmnt of the stock and such branches the husbandman will cut off and cast into the fire 2. A branch is in the tree by a reall participation of the sap and influences of the root Thus a man may be in Christ two wayes 1. By external profession of faith for that which maketh us to be in Christ any kinde of way is faith now if our faith be a dead faith such as makes us come to Christ to shelter us from the fire only and it derive not spiritual life and sanctification from Christ this man is a dead branch which the Father will cut off and cast into the fire if it so abide and untill a true faith such as is peculiar to the Elect all are but dead branches yea the very Elect themselves untill effectual vocation and were never truly in him But 2. There is a living operative precious unfeigned faith which so unites the soul to Christ that now it partaketh of the power of his death it is crucified with him and dies to sinne and yet also it lives and is partaker of the quickening Spirit and power of Christs Resurrection whereby it lives and the life it lives in the flesh it lives by the faith of the Son of God Gal. 2. ●0 and it lives unto God as its end as well as from God as the principle of its life this is the true branch that partaketh of the sap and influence of the Root Christ Jesus unto a heavenly life and none are such branches but such as are truly cut off from the stock of Nature and ingraffed by faith into Christ That which Mr. Eyre addeth in the Margin by way of Comment upon Heb. 2.11 He that sanctifieth Mr. Eyre vind pag. 8. and they that are sanctified are all of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto saith he some do make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the substantive and