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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	eat_v	flesh_n	soul_n	6,923	5	5.6839	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77515	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.	Brinsley, John, 1600-1665.; Ashe, Simeon, d. 1662.	1652 (1652)	Wing B4737; Thomason E1223_1; ESTC R22919	314,532	569

was under Pharaoh giving out provisions unto the people according to his discretion So is the Lord Jesus under God his Father He provideth for the Bodies of his people For their Souls And as for their Bodies so also and specially for their Souls Thence is he called the Shepherd and Bishop of Souls 1 Pet. 2. last Them he nourisheth Even as men nourish their natural Bodies so doth Christ his mysticall Body No man ever yet hated his own flesh saith the Apostle Ephes 5.29 i. e. No man in his right wits will wrong or starve his own body but nourisheth and cherisheth it even as the Lord the Church The Lord Christ nourisheth his Church This he doth by his Word and Spirit the one being a vehiculum a conduit-pipe to the other so conveying spirituall nourishment to all the members of this Body So much we may learn from the Apostle Col. 2.19 where speaking of this Head he tels us that from hence All the Body by joynts and Bands having nourishments ministred c increaseth with the increase of God Thus is it in the naturall Body The Head being the fountain of the animall spirits it giveth sense and motion and nutrition to all the members And thus doth Jesus Christ this mysticall Head He maketh a supply to all the members of his mysticall Body of what ever is requisite for their spirituall nourishment and growth To the nourishment of the naturall Body there are two things requisite Meat and Drink And both these Christ affordeth to the soul Of the former you may read John 6.27 Labour not for the meat which perisheth but for the meat which endureth unto everlasting life which the Son of man shall give unto you meaning his word or himselfe his own flesh as he expounds it ver 51. The bread that I will give is my flesh The other you have John 7.37 If any man thirst let him come unto me and drink And again John 4.14 Whosoever shall drink of the water that I shall give him shall never thirst meaning thereby his Spirit the Spirit of Grace which is like a living Spring in the soul refreshing and comforting it Both together you have John 6.55 My flesh is meat indeed and my blood is drink indeed So they are The flesh and blood of Christ being eaten and drunk by faith applying the merit of his death and passion unto the soul now they afford as true and perfect nourishment unto the soul as any meat and drink do to the body thus doth Jesus Christ nourish his people Even as Joseph is said to have nourished his Brethren and all his Fathers Houshold Gen. 47.12 So doth this our Mediator the Lord Jesus nourish his people feeding them To which I might add As he feedeth so also he cloatheth them He cloatheth them and this he doth with a double garment The one of Imputed the other of Inherent Righteousnesse This is the fine-linnen spoken of Rev. 19.8 wherewith the Bride the Lamb's wife is said to be arrayed The fine-linnen is the Righteousnesse of Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall the Justifications the Righteousnesses Such is the Righteousnesse of Saints a double Righteousnesse Besides the Righteousnesse of Christ put upon them by a gracious Imputation they have also an Inherent Righteousnesse consisting in holinesse of heart and life inward Graces and outward good Works which as Beza notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justificationes i. e. bona illa opera qua sunt vinae fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Gr. Annot. ad Apocal. 19.8 may not unfitly be called Justifications in as much as they justifie a mans faith and the truth of grace in him This is the Government in which that Royal Spouse is said to be brought to her Husband Psal 45.13 The Kings daughter is all glorious within her cloathing is of needle-work A contexture of variety of graces and good works meeting together And this is a Garment not of the Spouses own making but is bestowed upon her by her Bridegroom To her was granted that she should be arrayed c. Rev. 19.8 And so is it to all true believers whom Jesus Christ both feedeth and clotheth But I hasten Fifthly Thus providing for them now he also disposeth of them 5. He disposeth of them Thus did Joseph dispose of his Brethren Gen. 47.11 Thus doth our Joseph the Lord Jesus dispose of all his people and that both in respect of their stations and services where he will have them to be and what he will have them to do or to suffer Thus did he dispose of his servant Paul as you may see Acts 9. Having first dismounted humbled him and so fitted and prepared him for his service brought him to his Lure insomuch that he calleth out Lord what wilt thou have me to do ver 6. Now he orders him to go to Damascus and there to repair to Ananias to receive his instructions from him to whom he had imparted his mind concerning him as you find it ver 15. Go thy way saith the Lord to Ananias for he is a chosen vessels unto me to bear my name before the Gentiles and Kings and the children of Israel this was Paul to do And for his suffering work that followeth I will show him what great things he must suffer for my names sake ver 16. Thus did Jesus Christ dispose of him and thus did he then dispose of all his Disciples sending them which way he pleased Matth. 10.16 17. And thus doth he still dispose of all others under his Government Calling some to one office to one service others to another He gave some Apostles and some Prophets c. Ephes 4.11 Some or these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only appointing the offices but designing the persons Stil he doth the same though not in so immediate a way He putteth one upon doing this another upon suffering that He disposeth of the persons of his subjects 6. And lastly disposing of them he Dispenceth to them 6. He dispenceth to them distributeth among them And this he doth both Gifts and Honours and Rewards All this doth a Vice-Roy at his pleasure dispence to those under his government And all these doth Jesus Christ dispence unto his people 1. Gifts 1. Gifts All kind of Gifts whether of Nature Of Nature or Grace Christ is the dispencer of both Of the former speaketh Saint John as he is commonly understood cap. 1. ver 9. That was the true light saith he speaking of Christ that enlightneth every man that cometh into the world viz. with a Naturall light the light of Reason and Vnderstanding which as it was at first infused into the mind of man by him by whom all things are made ver 3. so some sparkes thereof are still preserved and continued by the same Mediator by vertue of the generall mediation of Christ But to let them passe Gifts of Grace are all of his dispencing To every one of us is

himself before his conversion as crooked a piece as any in his time a Blasphemer a Persecuter injurious The chief of sinners 1 Tim. 1.13 15. A strange branch to make a graft on yet God had mercy on him and revealed Christ to him and in him And such were many of his Corinthians Such were some of you saith he to them 1 Cor. 6.11 viz. Fornicators Idolaters Adulterers yet engrafted into Christ Washen sanctified justified in the name of the Lord Jesus Have any of us tasted of the like grace ascribe not any thing to our selves Not to the goodness of our natures Of natures bad is the best we may wink choose The best plant by nature no better then a wilding not to our wel vsing of common grace but meerly to the free-grace of God in Jesus Christ The grace is Gods let the glory be his I have done with a third Resemblance Take a fourth In Grafting the Branch being put into the Stock 4. Resemb Branch and Stock by ingrafting are made one they two do coalescere they grow into one body and become one And so is it in this mysticall Implantation Here is a spiritual Coalition betwixt Christ and the Believer an union and that a very near one Not only like that of the Ivie and the Oak which are one by Adhesion the one cleaving to the other but like the Graft and the Stock which are made one by Insition both one Body one Tree Such an union is there betwixt Christ and Believers The Union betwixt Christ and the Believer a near union that are implanted into him by faith a very near union as near as can be conceived or imagined So the Apostle describeth it Eph. 5.30 We are members of his body of his flesh and of his bones Alluding to the way and manner of God's making the woman at the first who was made of the man of the rib taken out of his side and so they two were one Even such a near union is there betwixt Christ and believers as is betwixt Husband and wife They two shall be one flesh This is a great mystery but I speak concerning Christ and the Church ver 31 32. This is a great mystery Not the natural corporall marriage as Papists look upon it who from thence conclude Marriage to be a Sacrament but the spirituall Marriage betwixt Christ and his Church which is a Mystery to be apprehended by faith not comprehended by reason Elsewhere the Apostle setteth forth this union by the similitude of the Head and Members which make up one Body So do Christ and beleevers God gave him to be the head over all things to the Church which is his Body Ephes 1.22 He is the Head of the Body Colos 1.18 Amongst all no one similitude more lively expresseth it then this in the Text of Ingrafting where the Graft is incorporated into the stock so as they become one Thus are beleevers Incorporated into Christ the one dwelling in the other He that eateth my flesh and drinketh my blood dwelleth in me and I in him Joh. 6 56. as the Graft dwelleth in the stock And so they are made one And hence is it that they are both called by one and the same name Christ and his Church called by one name So you have it 1 Corinthians 12.12 For as the body is one and hath many members Gal. 3.16 and all the members of that one body being many are one Body So also is Christ. viz. Christ Mysticall Christ and his Church jointly considered are called by the same name Even as Husband and Wife or to hold to the similitude in hand the Stock and the Graft are called by the same name Onely here is an observable difference Note In naturall ingrafting the stock taketh the name from the Graft as the wife doth from her Husband Isa 4.1 But in this spirituall implanting the Graft taketh the name from the Stock The Reason is the same in both The denomination is taken from the more noble of the two And hence is it that as the name of the Apple-tree Branch is called upon the Crab stock so the name of Christ is called upon the Christian Here is the Vnion betwixt these two Applic. The honor put upon Believers Which speaketh much to the honour of the beleever For a Beggar or mean personage to be married to a Prince an Hester Hest 2. to an Ahasuerus what an Honour What is it then for poor sinfull dust and Ashes to be married to the Prince of the Kings of the Earth Rev. 1.5 to be thus united unto Jesus Christ the eternal Son of God the Heir of all things being thus made one with him they are also made one with his father So saith Paul of his Thessalonians 1 Thes 1.1 and 2.1.1 Paul and Silvanus and Timotheus unto the Church of the Thessalonians which is in God the Father and in the Lord Jesus Christ The Father and the Son being both one I and my father are one Joh. 10.30 Though not Personally yet Essentially one though two Persons yet one God the beleever having Union with the one through his Midiation he cometh to have Union with the other Having Union with the Son he hath union with the Father And from this Union floweth a sweet and blessed Communion Take that for a 5th Resemblance The beleever being thus made one with Jesus Christ from that Vnion floweth a blessed Communion Resembl 5. The Branch hath Communion with the stock This I take up from the Apostle in that of Romans 11.17 Where speaking of the engrafting Incorporating of the Gentiles into the stock of Abraham he saith that Being grafted in among or in stead of the true Branches Rom. 11.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro ipsis Beza Inter ipsos Grotius they were made partakers with them of the Root and fatness of the Olive Tree Thus is it with all engrafted branches they are made partakers of the Root and fatness id est of the Fatness which is in the Root for there is as Grotius observes an Hendiadio in the phrase Root and Fatness for the Fatness of the Root of the Tree into which they are engrafted So saith he of the Gentiles being ingrafted into the stock and Covenant of Abraham they are made partakers of the Roote and Fatness of that Olive tree viz. of the blessing and promises made unto Abraham And even so is it in this Mysticall Implantation All true beleevers being engrafted into this true and Noble Olive the Lord Jesus Christ they are made partakers of the Root and Fatness thereof of those Excellencies which are in Jesus Christ From that near Vnion flowes a blessed Communion Beleevers have Communion with Christ The stock communicates to the graft such sap and juice as it hath in it self And thus doth Jesus Christ communicates unto the Beleever what is in himself In generall all Spirituall and heavenly blessings Generally in all

Prevention of sin not of any satisfaction made for it Of taking away the Power not the Guilt of it otherwise then occasionally viz. by making us capable of receiving remission upon Repentance Christs expiation is properly of the guilt of sin But this evasion is no less palpable then the former True Christ doth also in this sense purge away sins But the Purging and cleansing there spoken of is properly and principally the taking away of the Guilt of sin by way of Remission This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Purgation which the Author to the Hebrews there aymeth at So we shall find himselfe expounding the word and thing chap. 9.22 Almost all things are by the Law purged with blood and without shedding of blood is no Remission The later clause expoundeth the former shewing what he meaneth by Purging viz. the taking away the Guilt of sin by way of Remission And S. John doth as much for himself v. 9. of that first chapter where he puts these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forgiving and cleansing of sin together so shewing what Purgation it was that he had before spoken of ver 7. viz. Purgation by way of Remission by taking away the Guilt of sin In this way Christ is said to have purged our sins by way of Expiation properly so called Purging them by the Sacrifice of himselfe A mystery clearly represented and held forth in those expiatory Sacrifices the sin-offerings under the Law Concerning which pardon a necessary digression That those Sacrifices were a Type of Christ none but a Socinian will or date to deny Expiatory Sacrifices under the Law a type of Christs expiation Scripture being so expresse and full for it And that as elsewhere so specially in this Epistle to the Hebrews where the Apostle speaking of those Legall Rites and Ceremonies the Sacrifices among the rest he tels us that they served unto the example and shadow of heavenly things cap. 8.5 And chap. 9. v. 9. Heb. 8.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 9.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he tels us that the first Tabernacle was a figure of the time then present in which were offered up both gifts and Sacrifices All of them Types and Figures And again verse 23. he calleth them patterns of things in the heavens And verse 24. Vers 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Figures of the True viz. of Christ and his Sacrifice Thus again chap. 10.1 he cals the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shadow of good things to come That was but a shadow And what was the substance but Christ Christus Christi Christ and his benefits Christ he was the True Minister of the sanctuary and of the Tabernacle which God hath pitched Soe you have it chap. 8.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Minister of the holy things These are those good things whereof the Law is there said to be a shadow even the good things of Christ the Benefits procured and dispensed by him Those Ceremonies were the shadow Christ the Body So the Apostle expressly informes us Col. 2.17 where speaking of some Ceremoniall observations he saith they were a shadow of things to come but the Body is of Christ And St. John intimates no less Joh. 1.17 where he tels us that the Law was given by Moses but Grace and Truth came by Jesus Christ He was the Truth of all those Types the substance of all those shadowes A truth so evident that surely were not men brought to great straights in maintaining their Errour they would never deny or once call it in question The Representation cleared This being thus cleared for we are inforced to clear our way as we go finding it so obstructed at every turn as it is by the many cavils of the Adversarie come we now to take notice of that Representation which I spake of which is held forth in and by those Expiatory Sacrifices and see wherein they were a Type of Christ and his sacrifice For this purpose consult we that place of Leviticus cap. 10. ver 17. where Moses declareth unto the people the Institution of the sin-offering shewing to what end it was given to the people God hath given it you saith he to bear the Iniquity of the Congregation to make attonement for them before the Lord. Marke it Herein are two things to be taken notice of First this Sacrifice standeth in the roome of the people in their stead bearing their sins And then it maketh attonement for them before the Lord. In both a lively Type of Jesus Christ and of his Sacrifice upon the crosse wherein he in like manner first stood in the room and stead of his people bearing their Iniquities as I have shewen you And then Expiated them made Attonement for them Quest Quest How those sacrifices are said to expiate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Expiandum Montanu But how are those sacrifices said to make an Attonement for the people or to Expiate them for so the Hebrew word is there most properly rendred importing a freeing and delivering one from the Guilt and punishment of sin Now how are those sacrifices said to have done this A. For answer to this we must take notice that in those sins committed under the Law there was a twofold guilt Answ A twofold Guilt under the Law Pareus Com. ad Heb. cap. 9. Dub. 1. A Ceremoniall and a Morall guilt or an Externall and an Eternall guilt An Externall or Temporall guilt a guilt before men binding the offenders over unto temporall punishment An Eternall or Spirituall guilt before God binding them over unto Eternall condemnaton Now as for the former of these that Externall or Ceremoniall guilt that was expiated and taken away by performing that which was legally required in the way of a Ceremoniall satisfaction Hereby the people offending was acquitted before men in foro Externo and freed from Temporall guilt and punishment by vertue of that Sacrifice or rather Gods Ordinance and Institution concerning it But for the later that Eternall and Morall guilt that was expiated and taken away by those Sacrifices only Typically and Sacramentally viz. as they represented and shadowed out the true Expiatory Sacrifice of Jesus Christ And thus are those Sacrifices said to have Expiated the people It is a Sacramentall phrase and manner of speech wherein that which is the proper effect of the thing signified is attributed to the signe Even as the Sacramentall water in Baptism is said to wash away sins Act. 22.16 Thus did the blood of these Sacrifices expiate the sins of the people by representing the Expiation of Christ that Satisfaction wherby his people are freed from eternall guilt Such an expiation hath Jesus Christ made And that by his Blood Christs expiation made by his blood In this way the sin offering is said to have made that Legall Typicall Ceremoniall Expiation Levit. 17.11 It is the blood that maketh an attonement for the Soul And

spiritually and that most eminently No food so nourishing to the body as the Body and Blood of Jesus Christ being eaten and drunk by faith are unto the soul Whence it is that he compares himselfe to that which is most alimentall most nourishing as to Bread I am the Bread of life John 6.35 Bread is the staffe of life naturall there being no food that yeildeth more solid nourishment to the body then that And thus is Jesus Christ the staffe of life spiritual nourishing up the soul unto eternall life Wherein this Bread excels all other bread Mannah was excellent bread Angel's food Man did eat Angels food Nourishing the Soul to Eternall life saith the Psalmist speaking of the Mannah in the wilderness Ps 78.25 Such food as Angels could eat no better if they used or needed food excellent food yet they which are of it died Your fathers did eat mannah in the wilderness are dead saith our Saviour to the Jews Joh. 6.49 But saith he speaking of himself in the next verses This is the bread which came down from heaven If any man eat of this bread he shal live for ever Such is the nourishment which Jesus Christ this generous and vigorous Head and Stock ministreth to all that are united to him engrafted in him What this soul-nourishment How this soul-nourishment is conveyed is and in what way supplied I might here further shew you I touched upon it in the last point Take it in a word Christ nourisheth those which are in him by the communication of his spirit unto them Thus doth the Head supply nourishment unto the members of the body by communicating unto them of those spirits which are in it self And thus doth Jesus Christ nourish his members by a continuall supply of his Spirit unto them This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Saint Paul speaketh of Phil. 1.19 where speaking of the malicious designes and intentions of his adversaries against himselfe I know saith he that even this shall turn to my salvation through the supply of the Spirit of Jesus Christ Thus are meats and drinks turned to nourishment to the body through a supply of spirits from the spirituous parts helping to digest and distribute them and extract nourishment from them And thus are all things made advantageous to the believer in furthering his salvation through the continued supply of the Spirit of Jesus Christ which Spirit furnisheth the soul with all graces requisite and convenient and by that means maintains the spirituall life of it nourishing it up unto eternall life Applic. 1. Applic. 1. A Spring of Consolation to Believers For Application of this Branch Here is another spring of consolation unto all those living branches that are truely ingrafted into this stock all true believers that are made one with Jesus Christ let them know that being in him they shall find him a generous and a vigorous Stock Christ a generous and a vigorous Stock full of sap full of juice full of vertue sufficient to keep and maintain spirituall life in them in the midst of the hardest Winters or most scorching Summers the sharpest Solstices of Tentation or Persecution that can happen unto them Aye not only to keep life in them but to maintain them in a flourishing condition like those Trees of the Lord which are said to be full of sap Psal 104.16 So run these sweet promises Psal 92.12 The righteous shall flourish like the Palm-tree he shall grow like the Cedar in Lebanon Palmes and Cedars are Winter Plants green all the year long And such are the Trees in God's Plantation like those Trees which David speaketh of Psal 1.3 Trees planted by the rivers of waters which bring forth fruit in their season and their leaves wither not Living fruit-bearing flourishing trees Those that be planted in the House of the Lord shall flourish in the Courts of our God They shall bring forth fruit in their age they shall be fat and flourishing so the Psalmist there goeth on Psal 92.13 14. And whence have they this That when other trees wither and die so do Hypocrites who in the day of Tentation or Persecution cast their leaves of an outward profession losing what ever shew of piety and holinesse they once had yet these Trees of Righteousnesse should not onely live but flourish Why thanks to the Root the Stock into which they are ingrafted Thanks unto Jesus Christ who of his fulnesse thus communicates unto them giving unto them that water of life whereof himselfe speaketh John 4.13 that influence of his grace and Spirit which whosoever drinketh of shall never thirst more that is he shall not need to go seek for any thing out of Jesus Christ as the graft seeketh for nothing out of the stock for that water which he shall give him shall be unto him a well of water springing up unto everlasting life Vse 2. Vse 2. Come unto Jesus Christ for nourishment What remaines then but that every of us who would have our soules thus nourished come unto Jesus Christ Come we unto him even as the sons of Jacob came unto their brother Joseph who nourished them and theirs with bread according to their families Gen. 47.12 So come we unto our Joseph As Joseph's Brethrem came unto him the Lord Jesus Christ of whom Joseph as in many other so in that particular was a Type Come we unto him And that 1. 1. In the sense of our wants As they came unto Joseph in the present sense of our wants not knowing where else to find a supply Come unto Jesus Christ hungring and thirsting after him earnestly desiring to partake of his fulnesse He filleth the hungry with good things Luke 1.53 2. In obedience to our Fathers Commandement 2. In obedience to our Fathers Commandement So went they the first and second time to their Joseph by the direction and command of their father Jacob Gen. 42.1 2. So come we unto our Joseph in obedience to the direction and command of our Heavenly Father This is his Commandement that we should believe on the Name of his Son Jesus Christ 1 John 3.23 3. At Christ's own Invitation 3. At Christ's own Invitation So came they unto Joseph the third time being by him invited thereunto Gen. 44. 45. Thus come we unto our Joseph the Lord Jesus Christ whose gracious Invitation we may read John 7.37 In the last day the great day of the Feast Jesus stood and cryed saying If any man thirst let him come unto me and drink This spake he of the spirit which they that believe on him should receive ver 39. 4. But come not as they came with money in our hands 4. Come not as they with money in our hands So came they the first and second time not intending to be beholding but to pay for what they had But thus may not we come to Jesus Christ Gen. 42.2 43.15 We know how the

the sins of his youth and that whilest they are vigorous and strong not when they are pined and starved with age or sicknesse Be not therefore over pitifull or mercifull to your sins lest you be cruell and mercilesse to your own souls As long as they live you cannot be in safety And therefore forthwith bring them forth sacrificing them to the Lord now they are fat and flourishing The fat and young beasts under the Law were fittest for sacrifice The younger and more flourishing your sins are the more acceptable will the oblation be True mortification of sin is one of those sacrifices of righteousnesse which the Prophet David speaketh of Psal 51.19 which the Lord will accept Herein the sin is the sacrifice and every Christian must be a Priest to slay this sacrifice Sacrifices under the Law must not die alone No more must it be in this Evangelicall Sacrifice Sins must not die alone It was a Leviticall Prohibition Deut. 14.21 The people must not eat any thing that died alone Such a Mortification where sins die alone shall never find acceptance with God I beseech you think upon this a little To reprieve lusts dangerous you that willingly reprieve your lusts spare them suffer them to live and rule and reign in you now hoping and resolving to take a course with them hereafter you will repent in your age How can you expect that God should ever accept of such a dead sacrifice that ever he should smell a sweet savour from such a Mortification such a Carion a sacrifice that died alone And therefore that you may find acceptance with him sacrifice your sins now now before they be a day older let them not live till to morrow for fear they should die alone or your selves die before them Now bring them forth in the sight and presence of God Arraign condemne crucifie mortifie them whilest they might yet live This is true Mortification when the body of sin dieth as Christ died a violent death 4. Resemb A painfull Death Such was the death of Christ Painfull to his body Rabbini aiunt Non fuit mos in Israele ut clavos figerent in pedibus aut manibus hominum qui lapidati aut suspensi fuissent Martinius in Symbolum Dolorous to his soul In the fourth place it is also a painfull death Such was the death of Jesus Christ a dolorous and painfull death Painfull in his body The Jewes and Romanes had many kinds of death Amongst all none more painfull then crucifying specially after the Roman manner where the malefactour was fastned alive to the Crosse his hands and feet being nailed thereunto and so bearing the whole bulk of his body distended after that manner Such was the death of Jesus Christ being put to death under a Roman Power he was crucified after the Roman manner a painfull death And as painfull so dolorous It pleased the Lord to bruise him he hath put him to grief saith the Prophet Isaiah Isai 53.10 As painfull to his body so dolorous to his soul attended with Agonies both antecedent and concomitant before it and in it Before it What an agony do we find him in in the Garden In the Garden Luke 22.44 Being in an agony saith the Text his sweat was it were great drops of blood Whether a bloody sweat or no cannot from thence certainly be concluded as Grotius notes it out of Theophylact and Euthimius The Text saith onely It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were drops of blood But however Sudor vix solet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius ad loc a strange and extraordinary kind of sweat it was arguing a vehement conflict of soul caused by a deep apprehension and sense of his Fathers wrath due unto sin and sinners whose Surety he then was And as before his death so in it Upon the Crosse As in the Garden so upon the Crosse There also Christ had his agonies his soul-conflicts These were those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those pains or pangs of death from which Saint Peter tels us Christ was loosed Acts 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word properly signifies the pains of a woman in travell Such were the pains of Jesus Christ in his death Gravissimi dolores quales esse solent mulierum in partu morientium Grotius ad Act. 2.44 which the Prophet calleth the travell of his soul Isai 53.11 like the pains of a woman dying in travell which the Psalmist calleth the pains of hell So he speaketh of himselfe being a Type of Christ Psal 116.3 The sorrowes of death compassed me and the pains of hell gat hold upon me Not onely the sorrows or cords of death Kebli Maveth the Cables of death as our English word answers the Hebrew both in sound and sense but the pains of hell took hold upon him The one upon his body as malefactours who are pinioned with cords when they are led to execution Vide Diodat in Psal 18.5 or as dead bodies that lie bound in the grave as the story tels us of Lazarus John 11.44 The other upon his soul And such were the pains which took hold upon our blessed Saviour in his Passion which extorted from him that passionate expostulation My God my God Mat. 27.46 why hast thou forsaken me complaining of that which was more grievous to him then a thousand deaths his Fathers present dereliction withdrawing his wonted presence from him Such was the death of Jesus Christ A pattern of Mortification which is a painful work And herein again behold it a true pattern of the Christian's Mortification his death unto sin which is also a painfull death Mortification is a painfull work The very word imports no lesse To kill a man or mortifie a member will not be without pain And so much is insinuated in those other expressions which the Spirit of God maketh use of to set forth the nature of this work as where it is called a Circumcision Be circumcised to the Lord and take away the foreskin of your hearts saith the Prophet Jeremiah Jer. 4.4 By that allusive Periphrasis setting forth the nature of true Mortification which is a spiritual Circumcision a cutting off of the superfluitie of sinfull and inordinate lusts Now Circumcision was a painfull work specially to aged persons so the Shechemites found it of whom the story tels us Gen. 34.25 that being circumcised they were so soar the third day after as that they were not able to stir to defend themselves Such is the spirituall Circumcision a painfull work specially in aged confirmed sinners causing a soarnesse in the soul Elsewhere it is called a Suffering in the flesh So Saint Peter phraseth it 1 Pet. 4.1 Hee that hath suffered in the flesh hath ceased from sin Meaning thereby the Christians Mortification which is a suffering in the flesh an irksom and painfull work to flesh and blood And as a suffering in the flesh so a Crucifying of the flesh Gal. 5.24

an affliction of spirit causing frequent conflicts within him Now have you found do you find the like symptomes in your selves Surely where the soul never felt any of these pangs these agonies it may well suspect that sin may be asleep or it may be dead to the man but the man is not dead to it True indeed No death unto sin without some agonies as I said these pangs are not alike in all As in the death of the body some have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Physicians call it a more gentle and easie death then others so is it in this spirituall death this death unto sin to some it is more easie then to others God according to his various dispensations brings off the work of Regeneration and Mortification in a more easie way to one then to another Yet is there no death specially a violent death and such is this death unto sin but it hath some pangs some agonies The least Agonies in true conversion Quest But happily here some may say What are the least of these pangs these agonies that may be in this death What is the least measure of this compunction of spirit this soul-affliction that is requisite unto true Mortification Ans To this I answer and I shall do it with as much indulgence and tendernesse as may be There must be 1. A sense of sin and wrath 1. A sense of sin and of the wrath of God due unto it Such a sense we find in Jesus Christ He was very sensible of the weight and burden of those sins which lay upon him and of the wrath of God his Father due unto them This it was that put him into that preternaturall if not supernaturall sweat And such a sense in measure there must be in the soul of every Christian before he come to die unto sin He must first feel sin as a Burden Mat. 11.28 Come unto me ye that are weary and heavy laden viz. under the weight and burden of sin a burden ready to sink him into hell subjecting him to the wrath and displeasure of God 2. A sorrow for sin 2. From this sense of sin kindly working upon the soul there ariseth an inward sorrow for sin Such an affection we find also in our blessed Saviour before his passion My soul saith he speaking to his Apostles is exceeding heavy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undiquaque tristis Mat. 26.38 beset and surrounded with sorrowes even unto death And such an affection in measure there is in every true convert every mortified sinner The apprehension of sin worketh in him an inward sorrow and griefe even that godly sorrow as the Apostle calleth it 2 Cor. 10.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sorrow according to God that is 1. Coming from God 2. Well pleasing to God 3. For offending of God 4. Bringing the sinner unto God Such a sorrow the Apostle there maketh a necessary ingredient to that Repentance which is not to be repented of 3. From this sorrow for sin 3. A desire of being freed from the guilt and power of it in the third place springeth a serious and unfeigned desire of being freed and delivered from it Such an affection also we find in our blessed Saviour Feeling the burden of the sins of the world lying upon him he was very desirous to be freed from it I have a baptisme to be baptized with saith he to his Apostles meaning his passion his death and how am I straitned untill it be accomplished Luke 12.50 And the like affection shall we find in a regenerate soul viz. a serious and earnest desire of being freed and delivered from that sin whereof it is made so sensible And that not onely from the guilt and punishment but also from the power and dominion tyranny and molestation of it O wretched man that I am who shall deliver me from the Body of this death 4. And fourthly 4. A striving against sin This desire being unfeigned it will expresse and put forth it selfe in answerable indeavours in effectuall strivings against sin Ye have not yet resisted unto blood striving against sin Heb. 12.4 How did our blessed Saviour wrestle in the Garden offering up prayers and supplications with strong crying and tears to him that was able to save him Heb. 5.7 Thus will a regenerate soul wrastle with God about the death of sin praying against it watching against it going out in the strength of God against it engaging in a continuall war a deadly feud against it Now these are the least of these soul-conflicts wherewith this spirituall death this death unto sin is attended And are we strangers unto these Do we not know what it is to be thus sensible of sin to be thus affected with sin to be thus desirous of deliverance from sin to be thus ingaged against sin Deceive not our selves we are as yet strangers unto this blessed work we do not yet know what this true death unto sin meaneth which also in this particular resembles the death of Jesus Christ It is a painfull death 5. Resemb A lingring death The last particular is yet behind wherein I shall be brief This death is a lingring death Such was the death of Jesus Christ Crucifying is a lingring death Christ hung divers hours upon the Crosse three at the least from the sixth hour to the ninth saith Saint Matthew cap. 27. ver 45. that is from our twelve to three before he gave up the Ghost And herein again doth the Christan's death unto sin carry a resemblance of that his death It is also a lingring death wherein sin is not put to death all at once but languisheth by little and little This is looked upon as one of the main differences betwixt Justification Justification perfected at once and Sanctification The former is a perfect work admitting of no degrees True indeed in respect of manifestation and in the sense of the person justified it is graduall but not in it selfe The person justified may apprehend his justification more clearly then he did but he cannot be more justified then he was Justification being a plenary absolution a full discharge of the sinner from the guilt and satisfactory punishment of all his sins past present and to come True there is a difference betwixt the one and the other Sins past Vide Ames Medul cap. 27. sec 23 24. and present are actually pardoned by a formall Application of the generall pardon unto them sins past onely virtually The former in them selves the later in the subject or person sinning from whom it is required only to shew forth that pardon which is granted and by faith to apply it to himself in respect of the renewed particular acts of sin In the mean time the Grant is perfect and full Numb 23.21 So as God beholdeth no iniquity in Jacob neither doth he see any perversnesse in Israel viz. so as to impute it unto condemnation Not so