true conversion in the heart of a regenerate person it causeth a reall separation of the soul from the body of sin Applic. False Mortification discovered Which discords to make some short Application as I go make many to be as yet strangers unto this blessed work It may be they have parted with some sins but they are not dead to sin No their souls are not separated from the body of sin Those sins which it may be they have left for fear or shame or some other sinister respects yet they have their hearts still Like a dear wife who carrieth her affectionate Husband's heart into the grave with her Illa habeat secum servétque sepulchro Thus do mens hearts oft-times cleave to their sins which in respect of actuall communion they are separated from They do not hate them nor yet any sin as sin For then they would hate all sinne A quatenùs ad omne c. He that hateth any sin as sin hateth all sin But so do not they No However it may be there is a kind of Antipathy in their natures by reason of their Constitution or Education against some sins yet there are others which are sweet and delightfull to them Now as for such they are not made conformable unto Christ in his death His death was a true death a separation of the soul from his body Secondly A Voluntary Death 2. Resemb A Voluntary Death Such was the Death of Jesus Christ He poured forth his soul unto death Isai 53.12 He gave himself for our sins Gal. 1.4 Laying down his life Therefore doth my Father love me because I lay down my life John 10.17 No man taketh it from me but I lay it down of my selfe verse 18. This he did in way of voluntary obedience unto his Father He was obedient unto the death c. Philip 2.8 What herein he did all the men and divels in the world could not have enforced him to His Death was a voluntary and spontaneous act And herein it was a pattern of true Mortification Such is true Mortification a voluntary act which is a voluntary and willing death Whatever Gods people do in way of duty to God they do it willingly Thy people shall come willingly in the day of thy power Psa 110.3 And as in all other actions and services so in this they are a willing people In Mortification a Christian dyeth unto sin is not put to death So much is imported in those phrases of Mortifying and Crucifying of sin If ye through the spirit do mortifie the deeds of the flesh ye shall live Romans 8. They that are Christs hove crucified the flesh with the lusts and affections thereof Gal. 5.24 And so of putting off the old man That ye put off concerning the former Conversation the old man Ephes 4.22 All voluntary and spontaneous acts Such is true Mortification Not when sin dyeth of it selfe or is put to death accidentally by some other means but when the man himself puts it to death When a man putteth off the rags of the old Adam not when he is stripped of them In this resembling the death of Christ which was a voluntary death Applic. And if so Counterfeit Mortification discovered being inforced what a deal of Counterfeit Mortification will this one touchstone discover Many there are who seeme to have left their sinns but it is against their wills No thanks to them They are enforced to do what they do Enforced 1. It may be 1 By the sense of some temporal Inconvenience through the present sense of some temporall inconvenience they see attending upon them Thus the prodigall waster happily leaveth his riotous and luxurious courses of drinking and gaming How so Because he findeth them prejudiciall to his estate to his health 2. It may be they have a clamorous conscience 2. Through clamours of conscience which will not let them be quiet but continually dogs them And thereupon they are faine to let go their sins parting with them as a night-robber doth with his prey which he leaveth behind him because the dogs come with open mouth at him Upon this account it was that Judas was so willing to be rid of his thirty pieces of silver No thanks to him they were too hot for him to hold Thus do many men part with their sins as a sick man parts with his meat or Medicine which he would faine keepe but it maketh him sick and thereupon his stomack easeth it selfe of it 3. Happily they part with them not out of any dislike they have of them but for fear servile fear 3 Through fear of punishment Temporall from Man or God Fear of punishment Punishment Temporall or Eternall Temporall from Man or from God Of the former kind how many They abstaine from such and such evils but no thanks to them They dare do no otherwise The fear of man is upon them The penalty of the law deterrs them Of the latter not a few They see wrath is gone out against them from the Lord. Some temporall Judgment hangs over their heads like Dam ocles his sword threatning of them This maketh them to let go their sinns parting with them as the dog with his bone when the whip is over him This it was that made Ahab for a time act the part of a penitent Who that looketh upon him in that penitentiall garbe 1 King 21.17 cloathed with sack-cloth fasting and walking so demurely but would take him for a Mortified Convert But no thanks to him the Prophet had rung him such a peal as made both his ears to tingle He had denounced the judgements of God against him in such a terrible manner as made him for the time to put on that disguize Eternall Or haply the fear of eternal punishment is upon them Upon this account do men sometimes part with their sins Even as sea-men in a stress part with their goods which they cast over-board with their owne hands Not that they are out of love with them but because they love their lives better they see they must either part with them or perish with them Or like a Cut-purse who being apprehended by a Sergeant drops the purse which he hath cut or drawn not that he is weary of it but because he knoweth if that should be found about him it would hang him Even thus do many part with their sins when conscience being awakened they see hell gaping upon them It may be God's Serjeant Death in their apprehensions hath arrested them ready to carry them before the dreadfull Tribunall of a just and terrible God And they know that if such and such sins be found about them there is no way but eternall condemnation for them And hereupon they cast them away it may be seriously resolving never more to own them or to have any acquaintance with them Thus many seem to leave their sins All far from true Mortification to part with them who are yet
far from mortifying of them When men shall leave sin being enforced so to do through the sense of some present inconvenience or through the clamorousnesse of an accusing conscience or meerly through fear of punishment temporall or eternall this is but a counterfeit Mortification True Mortification must be a voluntary action not Involuntary nor yet Mixt. I call that a mixt action which is partly voluntary and partly involuntary As in that fore-named instance of the Seaman casting his goods over-board Mortification altogether voluntary which he doth partly with his will and partly against it This must be altogether voluntary Not but that there may be some reluctancy betwixt the flesh and spirit about this work Such a reluctancy we find in the humane nature of Christ about his naturall death When he saw that bitter cup coming towards him he passionately deprecates it in that thrice repeated Petition Father if it be possible let this cup passe from me Mat. 26.39 yet was his death a true voluntary death So in the Christian's death unto sin there may be a reluctancy betwixt the flesh and the spirit Notwithstanding some reluctancy in the flesh and yet the action a voluntary action An action is said to be voluntary or involuntary according to the superiour faculties of the soul not the inferiour If the reasonable part be consenting the action may be called voluntary though there be some reluctancy in the sensitive appetite Thus in the Christian in whom there is nature and grace flesh and spirit an unregenerate and a regenerate part if the superiour and better part be willing and that will not a velleitas but a volitio not a wishing but a willing an advised deliberate will with full consent of the inward man now though there be some reluctancy in the flesh in the unregenerate part yet may this be said a true voluntary act And is our Mortification such Can we say with the blessed Apostle Rom. 7. ult that However with our flesh we serve the law of sin yet with our mind we serve the Law of God Delighting in it after the inward man ver 22. So that we are dead to sin according to the inward man the regenerate part If so now though we find a Law in our members rebelling against the Law of our minds yet be not discouraged this in God's acceptation shall go for true Mortification a true death unto sin In as much as it carrieth with it this resemblance of the death of Christ which was a voluntary death Thirdly 3. Resemb A violent Death The Death of Christ was a violent death though voluntary yet violent Violent because not naturall He did not die alone but was put to death So saith Saint Peter 1 Pet. 3.18 He was put to death in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In course of nature Christ might have lived many a year upon the earth when he was crucified being then but about the three and thirtieth year of his age His death was a violent death He was brought as a lamb to the slaughter Isai 53.7 The materiall Temple did not fall down alone it was pulled down And so was the mysticall Temple of Christ's Body Destroy this Body John 2.19 And herein again was his death a true pattern of the Christian's Mortification his dying unto sin which is both voluntary and violent Voluntary in respect of the Person but violent in respect of the Sin Not when sin dieth alone but when it is put to death and that whilest it might yet live longer It is nothing to die to sin when sin dieth to us in us Herein lieth as I may say the life of this death herein is the truth of Mortification when a man as it were layeth violent hands upon his sins cutteth them off being yet in their flower strength vigour not when they die for age When he pulleth up these weeds not when they wither of themselves So much is insinuated in these fore-named expressions of mortifying of crucifying the flesh the body of sin c each importing a violent death Such is the death of sin in the Christian a violent death Another touchstone for Mortification Applic. And is it so Here then we have another touch-stone whereby we may discover a great deal of false and counterfeit mortification in the world Many have left their sins who have not mortified them No if their sins be dead they died a naturall death they died alone As for them they were so far from offering violence to their lusts from putting them to death that they would willingly have saved their lives if it had lyen in their power And being dead they follow them to their graves as they do their dear friends mourning and lamenting over them that they must part Thus doth the aged Adulterer part with his inordinate lust Rom. 4.19 being now gray-headed and his body dead as it is said of Abraham's he leaveth the tricks of his youth as he counts and calls them But no thanks to him they have left him His sin dieth according to the course of nature dieth for age And thus a man that was intemperate in his youth which yet is not ordinary sometimes he becometh sober and abstemious in his age But what is the cause of it why the reason inducing him to it is no other then that which old Barzillai gave unto David why he was not willing to follow the Court 2 Sam. 19.34 He was now grown old so as he could not discern betwixt good and evill he had no taste in that he eat or in that he drunk Upon the like ground the aged sinner leaveth his intemperance Time having snowed upon his head and plowed upon his forehead he cannot now find that sweetnesse that delight in his sin which formerly he did And upon this account they two part Sin dying to him not he to his sin Now here give me leave Applied to aged sinners I beseech you to make bold with every hoary head every wrinckled face that heareth me that looketh upon me this day and put you upon the triall a little whether you be truely dead to sin or no. It may be your sins the sins of your youth and you are parted but let me ask you the question Vpon what terms did ye part Whether did you forsake them or they you Which is it that standeth chargeable with this desertion Which was it that gave the bill of divorce to the other you to your lusts or your lusts to you Your sins are dead but what death died they A naturall or a violent death If the former that is no true Mortification For all this you may yet be alive to your sins though they be dead to you Hence is it that late repentance in an aged sinner is alwayes looked upon as suspicious and seldome found to be true because that sins then die alone without any violence offered to them Enquire how our sins died whether a
They that are Christs have crucified the flesh Now crucifying as I shewed you is a painfull death Elsewhere we finde it compared to a Plucking out the right eye a Cutting off the right hand Matth. 29.30 Such is the mortifying of the members of the Body of sin inordinate lusts some of which may be as near and dear to a man as his right eye or hand A painfull work Thus doth this death unto sin carry with it a likenesse to the death of Christ Attended with Agonies it is attended with agonies and soul-conflicts Agonies before conversion and after Before it Before Conversion Ordinarily this work is not wrought without some compunction of spirit some pricking of the heart so were the Jews affected at the hearing of Peter's Sermon Acts 2.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were pricked at their hearts They were inwardly touched and deeply affected with the apprehension of the hainousnesse of that sin of theirs in crucifying the Lord of life and of the wrath of God hanging over their heads for it In like manner the Jaylor in that known place Acts 16.30 What an agonie do we there find him in when he came trembling and fell down at the Apostles feet crying out Sirs what shall I do to be saved Such agonies the beginning of Conversion is ordinarily attended with True indeed it must be acknowledged Which are not alike in all that these Agonies are not alike in all whether for degree and measure or continuance of them yet in an ordinary way true and sound conversion is not without some of them As in the naturall birth so in this new birth all have not the like pains and throws yet none but are in some degree sensible of some of them some soul-conflicts some remorse of conscience for sin whereby the heart is pricked nay rent and broken So it is in true Repentance Rent your hearts and not your garments Joel 2.13 A broken and a contrite heart O God thou wilt not despise Psal 51.17 viz. a heart broken and rent with a kindly apprehension of sin and of Gods just displeasure against it such agonies is the soul subject to in the beginning of Conversion And the like afterwards As in the naturall Agonies after Conversion so in this new birth there are after-pains after-throws The Christian though the main work be done though he be delivered of sin in respect of the guilt and reigning power of it yet he hath still some remainders of sinfull corruption left in him which draw many a groane many a sigh from his heart Wee also which have the first fruits of the Spirit saith the Apostle Rom. 8.23 even wee our selves groan within our selves waiting for the adoption c. We we beleevers which have the first fruits of the Spirit the first degree of Regeneration conferred upon us here as a pledg and assurance of the full crop of perfect Glorification hereafter even wee our selves groane within our selves That which the frame of heaven and earth do by a kind of secret sympathy and instinct we do out of a certain knowledge and well grounded judgement sighing and groaning under the burden of sin which lieth upon us earnestly desiring a full and finall deliverance with a fruition of that glorious inheritance which is entailed upon us in and by our Adoption Such are the groans of mortified Saints Saints dying unto sin like the groans of dying men whose souls being weary of their bodies earnestly desire a dissolution Thus do God's Saints groan within themselves or rather his Spirit within them earnestly desiring to be freed from the body of sin O wretched man that I am saith the Apostle who shall deliver me from the body of this death Rom. 7.24 Thus doth he crie out being wearied by continuall conflicts with the remainders of sinfull corruption that body of sin Rom. 6.6 as he calleth it ver 6. of the Chapter foregoing This he there calleth the body of death Corpus mortis i.e. Corpus mortiferum because it was as a death to him to be so infested with it like a living man tied to a dead threatning him with spirituall and eternall death And therefore he earnestly desireth to be freed from it accounting himselfe a wretched and unhappy man so long as he was in any degree so molested by it Thus doth this death unto sin carry with it a conformity to the death of Jesus Christ being as his was a dolorous and painfull death Applic. Which may serve us yet as another touch-stone to discover a great deal of counterfeit Mortification by Counterfeit Mortification discovered Many think they are dead unto sin who are in truth nothinglesse It may be sin is asleep in them It may be it is dead to them but they are not dead to it So much appeareth in that there were no pangs in this death It is a difference betwixt death and sleep There are pangs in the one not so in the other And the like difference there is betwixt a naturall and a violent death In the former when a man dieth according to the course of nature the light of life going out like a lamp when the oile is spent there is no great pain As David speaking of wicked men who sometimes live in pleasure and die with ease he saith they have no bands in their death Psal 73.4 But violent Deaths they have their bands and their pangs And so hath this spirituall death this death unto sin being as I showed you in the last resemblance a violent death it will not be without some pangs or other Sin hath a strong heart and so there will be pangs in this death Examine what Agonies we have felt for or about sin I beseech you bring it home to your selves you that suppose your selves to be thus dead unto sin Examine your own hearts what pangs were there in this death what agonies what soul-conflicts have you at any time felt what compunction of heart what affliction of spirit have you suffered for sin And that not only for the guilt of it That may and often is to be found in a Reprobate we see it in Judas When he had betrayed his Lord and Master what a compunction of spirit did the apprehension of the guilt of that sin work in him But for the power of it This it was that troubled Paul to find the body of sin so vigorous and active in him to find such a law in his members rebelling against the law of his mind and bringing him into captivity to the law of sin Rom. 7 23. And this it is that troubles the Christian Though the guilt of sin be taken away yet is he not wholly freed from the power of it Though it do not rule in him as a Prince yet it tyrannizeth over him oft-times carrying him contrary to the bent of his regenerate mind to the omitting of what he would do the committing of what he would not And this to him is
How he being the Eternal Son of God drank the Cup of his Father's wrath and that for the sins of the World to the end that he might free and deliver sinners from sin not onely from the guilt but also from the power of it He died unto sin once as the Apostle speaketh in ver 10. of this Chapt for the expiating for the abolishing of sin And shall we live in that for which he died What were this but in as much as in us lyeth to make the death of Christ of none effect This Meditation being seriously wrought upon the heart wil be of speciall force to cause it to rise against sin What did sin cost the Lord of life so deer Was the nature of sin so heinous that nothing but the blood of the Son of God could expiate it Did sin cast him into such a bloody agony such a hell of sorrowes What was he made a curse for sin and shall we yet live in it Did he die for sin and shall not we die to it Suffer we this Mediation to sit upon our hearts untill it hath made an impression upon them 2. By way of Application 2. To Meditation joyn Application Generalities do not affect And therefore bring we this generall truth home to our selves by a particular Application Thus Christ died for the sins of the world and for my sins Who gave himselfe for our sins Gal. 1.4 that he might deliver us from this present evill world Who loved me and gave himselfe for me Gal. 2.20 Thus bring we home the death of Jesus Christ by faith Applying first the merit of it unto our selves By the eye of faith behold we all our sins fastned to the Crosse of Jesus Christ and our selves discharged from the guilt of them by that plenary satisfaction imputed unto us through faith Then hang upon the Crosse of Christ by faith sucking vertue from it as the Graft sucketh juice from the Stock wherein it is engrafted so suck we vertue from Christ and his death for the mortifying of sin by faith depending upon him for a continued influence of his grace and Spirit that so he may work that in us which he hath merited from us freeing us from the power as well as for the guilt of sin 3. By way of Imitation 3. To Application in the third place now add Imitation which now cometh in the right place We have seen how Christ died what kind of death his was His death was a true death a voluntary death a violent death a painfull death a lingring death Propound we this as a pattern for our Imitation writing after this Copie indeavouring to find the like death in our selves in respect of sin A true death a true separation of our souls from the body of sin A voluntary death that we may willingly die unto sin in obedience to the Will and Command of our heavenly Father A violent death that we mortifie sin whilest it might yet live A painfull death that we affect and afflict our own hearts with godly sorrow for those sins whereby we have offended so gracious a God A lingring death that we die daily every day indeavouring to weaken the body of sin more and more So dying we shall live live the life of Grace here and Glory hereafter So much the later part of the Text assures us to which I now come If we have been planted together in the likenesse of his death We shall be also in the likenesse of his Resurrection The second Part of the Text. Here have we the second Part of the Text and therein the Apostles Position or Inference deduced from and built upon his former Supposition If we have been c we shall be also c. The words explained Vide Bezam Gr. Annot. We shall be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall which the Vulgar Latine by a small mistake as may be supposed reading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renders Simul etiam Together also but more properly Erasmus and after him Beza Nimirùm etiam Even so so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall be in the likenesse of his Resurrection In the Originall the sentence is Elleipticall and imperfect the words running thus We shall be of his Resurrection Now what word or words shall be called in for the making up this defect and completing of the sense is a question Erasmus supplies it by Participes erimus Even so we shall be partakers of his Resurrection that is we shall be in the number of those to whom the Resurrection of Christ the benefit thereof doth appertain But as Beza notes upon it the Phrase in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of his Resurrection will hardly admit that sense Others more fitly make up the defect by calling in those words in the former part of the verse the Antecedent part of the Proposition which are to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in common viz. We shall be planted together in the likenesse If we be planted together in the likenesse of his death we shall be also planted together in the likenesse of his resurrection The like defective expression as Beza parallels it we meet with John 5.36 I have a Testimony saith our Saviour greater then of John So the Originall hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majus Johannis greater then of John viz. then that Testimony of John So here If we have been planted together in the likenesse of his death even so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall be also planted together in the likenesse of his Resurrection The words being thus rendred and opened they hold forth unto us two main Doctrinall Propositions answerable to those in the former part 1. Two Doctrinall Propositions That all true believers being made conformable to Christ in his death they shall be also in his Resurrection 2. This their conformity with Christ in his Resurrection is wrought in them by a vertue flowing from Christ and his Resurrection Thus is it betwixt the Graft and the Stock The Graft being dead with the Stock seeming so to be in the winter it reviveth with it in the Spring After the Winters death it partakes of the Springs Resurrection And this it obtains by a vertue issuing from the Stock transfusing sap and juice into it Even thus is it betwixt Christ and the believer The beleiever being dead with Christ here dead to sin as he died for sin he shall be raised with him Being conformed to him in his death he shall be also in his Resurrection And that by a vertue flowing from him and his Resurrection Both comprehended under this phrase of being engrafted in the likenesse of his Resurrection I shall insist upon them severally Begin with the former Believers being made conformable to Christ in his death Proposit 1. Believers conformable to Christ in his Resurrection they shall be also in his Resurrection Being engrafted in
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
God his soul was then a Temple an habitation for the Spirit which was to the soul as the soul to the body the very life of it But upon man's fall this Spirit forsook that habitation and thereupon followed a spirituall death the soul of man died And in that state it continueth under the power of this spirituall death until that Spirit return again which it doth in the work of Regeneration And so returning now it restoreth it to life again enabling it to live unto God and to exercise the operations of a spirituall life to live in the Spirit and to walke in the Spirit as the Apostle phraseth it Gal. 5.16 25. to live no longer to the lusts of men but to the will of God as St Peter hath it 1 Pet. 4.2 Such is this work of Renovation and in this respect not unlike a Resurrection 3. In the third place Resemb 3. In the Integrity of the work This Spirituall resembles the Corporall Resurrection as in the Order and Nature so in the Integrity of the work Such is the Corporall Resurrection a raising up not of some one or more members onely but of the whole body And such is this Spirituall Resurrection It is a raising up of the whole man Even as I said before of Mortification It is an entire work running thorow the whole man and thorow the whole body of sin A separating of the soul not onely from some one sin or many sins but all sins Even so is Vivification a through work going through the whole man Hence is it that we finde it called a Putting on the New man Eph. 4.24 intimating that this work of Renovation it is an entire work passing through the whole man through all the faculties of the soul all the members of the Body It is Pauls prayer for his Thessalonians 1 Thes 5.23 Now the very God of peace sanctifie you wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man in every part and I pray God that your whole Spirit Soul and Body be preserved blamelesse unto the coming of our Lord Jesus Christ Where truth of Sanctification is vouchsafed the whole man partakes of it No part of soul or body in a Regenerate person but feeles the vertue of the spirit of Grace purging out old corruption infusing new qualities In the Soul the understanding that is renewed Be ye renewed in the spirit of your minde Eph. 4.23 and that by putting a new light into it Ye were sometimes darkenesse but now yee are light in the Lord Ephes 5.8 The Will and Affections they are renewed having new Motions new Inclinations new Dispositions put into them new desires new feares new loves new joyes new sorrows new hopes new confidences In the Body all the members are renewed in respect of their Obedientiall faculty being no longer what they were Instruments of unrighteousnesse unto sin but Instruments of Righteousnesse unto Holinesse Rom. 6.13 Thus the beleever being in Christ he is made a New Creature Old things are past away All things are become new 2 Corinthians 5.17 Thus doth the Grace of Christ equalize the sin of Adam Adams sin like a desperate poyson it spread it selfe through the whole man infecting all bringing death upon all So doth the Grace of Christ like a Soveraigne antidote it diffuseth it self through the whole man healing restoring renewing all The salve is as large as the soare Here is a third Resemblance in the Integrity of the work 4. See a fourth Resemb 4. The difficulty of the work in the Difficulty of the work Resurrection is a work of difficulty To raise up a dead body from the Grave is a work that transcends the power of nature In no one thing did Christ more manifestly and mightily declare himself to be the Son of God then in this in raising up others and himselfe from death to life Declared to be the Son of God with power by the Resurrection from the dead Romans 1.4 And such is this spirituall Resurrection the raising up of a dead soul from the grave of sin to an heavenly life It is a work which men or Angels cannot do In respect of difficulty no ways inferiour to a Resurrection A work of a mighty almighty power So the Apostle setteth it forth Ephesians 1.19 20. Where he prayeth for his Ephesians that amongst other things they might know know by experience what is the exceeding greatnesse of his power towards them which beleeve According to the working of his mighty power which hee wrought in Christ when hee raised him from the dead Such is that power which God manifests in raising up dead souls from the death of sin to the life of Righteousnesse it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding greatnesse of power no less then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that effectuall working of the power of his might which hee put forth in raising Christ from the grave Applic. Much then are they mistaken who conceive the work of the holy Ghost Conversion more then a Morall swasion in producing and breeding faith and Holinesse in the soul to be no more but a morall swasion to which it is in the power choice of man himself to yeeld or not to yeild Surely such a swasion cannot be said to be the working of Gods mighty power like that wherby he raised Christ from the dead Resurrection imports more then a swasion They are not all the Arguments and perswasions that can be used that will raise a dead man from his grave There must be a new principle of life put into that liveless carkass to give motion to it So is it here They are not all the most perswasive Arguments that can be suggested to and pressed upon a dead soul that can cause it to arise from the dead There must be a principle of a spirituall life breathed in the face of it by the Spirit of God before it can awake and arise Why men are called upon to arise which of themselves they are not able to do Obj. But why then are men themselves called upon so to do Awake thou that sleepest and stand up from the dead c. So the Apostle exhorts Eph 5.14 speaking from the prophet Isa cap. 60.1 as it is commonly taken or rather as Beza notes it cap. 26.19 It should seem then that man hath some power in himself to perform what here he is put upon The Exhortation Eph. 5.14 directed to Beleevers A. To this it is answered As for that exhortation it may be conceived to be directed to beleevers Even they somtimes sleep So did the five wise Virgins as well as the foolish All slumbred and slept Mat. 25.5 And they may seem somtimes to fall into a dead sleep through the surprizall of carnall security Now as for them the Exhortation is not vain to call upon them to awake and arise in as much as they are able to do this by the power of that spirit which they have already received But
This it is which our Saviour meaneth in Joh. 4.14 Whosoever shall drink of the water that I shall give him shall never thirst So again Joh. 6.35 He that cometh unto me shall never hunger and he that believeth in me shal never thirst that is he shal find a full satisfaction in me as that he shal not hunger and thirst after other things as somtimes he did his soul shal not run out inordinately after creature-comforts to seek for happinesse and contentment in them Thus doth the life of this new-creature carry with it in measure a conformity to the life of Jesus Christ after his Resurrection being as his was a spirituall life 2. An immortall life 2. And secondly an immortall life Thus was Christ raised never to die again And so is the Christian raised So the Apostle himselfe maketh out this Resemblance ver 9 10 11 12. of this Chapter Christ being raised from the dead dyeth no more death hath no more dominion over him c Likewise reckon ye your selves also dead unto sin but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortall bodies c. Christ being raised from the grave he returns no more to his old lodging to his former state He never came under the power and dominion of death again Even so the Believer being once raised up from the grave of sin he dieth no more Expresse to this purpose is that of our Saviour John 11.25 26. He that believeth on me though he were dead yet shall he live And whosoever liveth and believeth on me shall never die This are we to understand not only of the second Resurrection as Arminians would have it who that they might decline the evidence of this Text make use of that subterfuge but also and most properly of the first Resurrection the raising up of the soul to a spirituall life Of such a life speaketh our Saviour in Joh. 5.25 The hour cometh and now is when the dead shall hear the voice of the Son of God and they which hear it shall live Understand it not only of a corporall Resurrection as Grotius would have it in which sense yet it is true which is there said but of a spiritual Resurrection The Dead such as are spiritually dead dead in sin They shall hear the voice of the Son of God They shall hear Christ speaking to them in the Ministery of his word And they which hear this word hear it with faith They shall live live a spirituall life the life of grace here and glory hereafter And in a like sense are we to understand this passage in this 11th Chapter wherein our Saviour as Diodate observeth upon it according to his usuall custome taketh occasion from the corporall Resurrection before spoken of to instruct Martha in the doctrine of the spirituall Resurrection And speaking of this Resurrection he saith He that believeth on me though he were dead dead in trespasses and sins yet shall he live live a spirituall life And whosoever so liveth and believeth on me shall never die never die a spirituall death again never come under the power and dominion of sin again never totally fall from the grace which he hath received That incorruptible seed by which he is regenerated shal abide in him that Spirit of grace which he hath received shall maintain this spirituall life in him True indeed the body is still subject unto death but not so the soul If Christ be in you saith the Apostle the body is dead because of sin but the spirit is life because of righteousnesse Rom. 8.10 that is as Diodate and Beza and others expound it the body is yet subject to corporall death through the remainders of sin that are in all regenerate persons but The spirit is life even that little spark of the Spirit o grace that is still life unto the soul here and shall be both to soul and body hereafter through the most perfect righteousnesse of Christ imputed unto them Their bodies they are daily decaying daily dying as Paul saith of himselfe 1 Cor. 15.31 but not so their souls Though our outward man perish yet our inward man is renewed day by day 2 Cor. 4.16 And as for the second death that shall have no power over them Blessed and holy is he that hath his part in the first Resurrection on such the second death shal have no power Rev. 20.6 The second death is eternall death so expounded chap. 2. ver 8. And from this death are they freed who have their part in this first Resurrection The Believer an immortall creature O the blessed condition of a Believer The very day that he is raised up from the death of sin to the life of grace he is made an immortall creature That grace of God which bringeth this life bringeth immortality with it as the Apostle puts them together 2 Tim. 2.10 The believer dieth no more As for the death of nature it is not worth the name of death to him being only an entrance and passage into life and the poison and bitternesse of it being taken away As for those true and terrible deaths spirituall death the death of the soule eternall death the death both of soul and body these the believer is no more subject to Or though subject to them as in himself he is yet he shall be so kept by the power of God through faith unto salvation as he shall never actually come under the power of them He that will make a believer being once risen with Christ raised from the grave of sin subject to die again subject to fall away from the grace of God totally and finally and so to be brought under the power of the second death may as well make Christ subject to death after his Resurrection Christ being risen from the dead he dieth no more All the men and divels in the world could not drag him to the grave again being once risen from it The soul that is once risen with Christ quickned by his Spirit it is not all the power of hell that can bring it to the grave of sin again that can bring it under the power of a spirituall and eternall death Herein the Christian 's first Resurrection his soul-Resurrection answers the bodily Resurrection of Jesus Christ He is raised as Christ was in the generall to a new life in the particular to a spirituall to an immortall life Generall 2. The believer raised to the glory of God his Father And thus also is he raised as Christ was To the Glory of God the Fahter There is the second Generall Thus was Christ raised To the Glory of his Father and that both actively and passively Actively to the glorifying of him Thus was Christ raised 1. Actively to glorifie him Passively to be glorified with him 1. To glorifie him Father glorifie thy Son that thy Son also may glorifie thee So our Saviour begins his prayer John 17.1 This Jesus
in all unregenerate persons commanding evill actions as it were with authority putting the sinner upon them inclining and after a sort forcing him to the committing of sin Rom. 7.23 The law of sin which is in my members Now have we received a law contrary to this a law of holinesse having the clean contrary effects commanding with authority that which is holy and good putting us upon it carrying the soul with a strong impulsion towards it turning the bent of the heart that way so as that we can say with the Apostle that with or inward man we delight in the law of God Rom. 7.22 that with our mind we serve the law of God ver 25. If so surely this is no other but that law of the spirit of life in Christ Jesus as the same Apostle calleth it Rom. 8.2 The law of this quickning spirit communicated from Christ as from the Head unto his members quickning and raising them up unto this spirituall life Whereas otherwise are we still under the law of sin certainly we are also under the power of death So much the Apostle insinuates in the next words where he puts these together the law of sin and death He that is freed from the one is freed from the other But he that is under the power of the one under the power of sin is also under the power of the other under the power of death Thus have you a second evidence whereby we may all of us judge of our selves whether we be engrafted with Christ in the likenesse of his Resurrection viz. Have we received the Spirit of Christ a Spirit of Illumination Faith Sanctification Take a third Do we live the life of Christ Enquiry 3. Do we live the life of Christ This do all that are raised with Christ they are in their measure made conformable to him in his life In their lives expressing his vertues Ye are a chosen generation c. saith Saint Peter speaking to believers that ye should shew forth the vertues of him who hath called you out of darknesse into his marvellous light 1 Pet. 2.9 This do those who are raised with Christ they shew forth the vertues of Christ Shewing forth his vertues by way of imitation that is as some expound it and that not improperly they do in their lives and conversations expresse those graces and vertues which were so eminent and exemplary in him They not onely have them but they hold them forth They do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word properly signifieth praedicare to preach So clearly do they expresse the vertues of Christ as that their lives are as so many Sermons upon the life of Christ each a counterpane to that Originall This do all who are risen with Christ they propound Christ as a pattern for their imitation practising his vertues to the life Quest What vertues Imitable vertues in Christ Ans The imitable vertues in Christ were many I shall instance in some of the chief and those I shall but touch His Inoffensivenesse Meeknesse Patience Humility Obedience Love Mercy Contempt of the world Heavenly-mindednesse All these were eminent in the life of Christ and all these doth the true believer that is risen with Christ shew forth in his life and conversation 1. Inoffensivenesse 1. Walking inoffensively So did our blessed Saviour In his whole course he was inoffensive harmlesse He did no sin neither was their guile found in his mouth 1 Pet. 2.22 He was holy harmlesse undefiled Heb. 7.26 In which respect he is so often called by the name of that most innocent of creatures The Lamb of God John 1.29 c. And this vertue they which are risen with Christ do expresse being also innocent harmlesse Harmlesse as Doves Mat. 10.16 Inoffensive Herein do I exercise my selfe to have always a conscience void of offence towards God and towards men saith Paul Acts 24.16 True it is the world takes offence at them and so it did at Jesus Christ but their desire and care is not to give any just offence 2. Meeknesse 2. They imitate Christ in his Meeknesse a vertue eminent in him He cometh unto thee meek It is spoken of Sion's King Mat. 21.5 I beseech you by the meeknesse and gentlenesse of Christ saith Paul 2 Cor. 10.2 In this respect also he is compared to the Lamb He was led as a lamb to the slaughter c. Isai 58. And this vertue the true Christian in his measure expresseth He is one of the meek of the earth Zeph. 2.3 One that sheweth out of a good conversation his works with meeknesse of wisdom Jam. 3.13 One that endeavoureth to restrain and bridle the passions of his heart not casting the reins upon their necks suffering them in a customary way to break forth in an inordinate manner One that in the purpose of his heart layeth aside wrath anger malice 1 Pet. 2.1 One that is gentle and easie to be intreated ready to forgive and forget injuries all which were eminent in Jesus Christ 3. In Patience 3. Patience In this respect also was Christ a lamb a sheep His patience in sufferings was most exemplary He was led as a lamb to the slaughter and as a sheep that is dumb before the shearer so opened he not his mouth Isai 53. When he was reviled he reviled not again when he suffered he threatned not c. 1 Pet. 2.23 And herein the true Christian carries some resemblance of him He is one that in patience possesseth his soul Luke 21.19 Exercising this grace in all changes of conditions Tribulation in him worketh patience Rom. 5.3 Here is the patience of Saints Rev. 13.10 14.12 They are companions in the patience of Jesus Christ Revel 1.9 4. Humility 4. Humility A vertue also most eminent in Christ Learn of me for I am meek and lowly Mat. 11.29 However being in the form of God he thought it no robbery to be equall with God without any usurpation he might have challenged an equality with God his Father being co-essentiall and co-equall with him in respect of his divine nature yet he made himselfe of no reputation and took upon him the form of a Servant He humbled himselfe c. Phil. 2.6 7. And herein doth the true Christian resemble him being one of a contrite and humble spirit Isai 57.15 One that humbleth himselfe in the sight of God Jam. 4.16 Not doing what he doth through vain glory but in lowlinesse of mind preferring others before himselfe Phil. 2.3 This did Jesus Christ and this those which are risen with Christ at least desire to do 5. Obedience 5. Obedience Hereof was Christ the great Exemplar and Pattern He humbled himself and became obedient even to the death c. Phil. 2.7 He sought not his own will but the will of him that sent him John 5.30 6.38 the will of his Father This he did and this he suffered both out of a principle of voluntary obedience And
such a way as is fit for him to act and his Father to accept Still he intercedes So much we may learn from the Apostle Rom. 8.34 where he addeth this to those other steps of that mysticall Ladder It is Christ that dyed yea rather that is risen again who also is at the right hand of God who also maketh Intercession for us This Jesus Christ being in heaven doth on the behalfe of all beleevers He intercedeth for them Not against them Christ interceding for beleevers Such Intercessours men sometimes meet with such as intercede against them Such Intercessours Paul met with more then a good many So Festus tels Agrippa and those with him Act. 25.24 Yee see this man about whom all the multitude of the Jews have dealt with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar renders Interpellavit me they have Interceded with me viz. against Paul crying out that he ought not to live any longer so it there followeth Accusing him for a Pestilent fellow and a mover of sedition as you have it in the chapter foregoing cap. 24. ver 5. Such Intercessours the Prophets of old and the Ministers of God in all ages have met with And such Intercessours they themselves sometimes though with grief and sorrow of heart are faine to be against an ungratefull and a rebellious people So saith the Apostle concerning Elias Rom. 11.2 Wot ye not what the scripture saith of Elias How hee made intercession unto God against Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. complaining against them accusing of them as it followeth in the next verse ver 3. Lord they have killed thy Prophets and digged down thine Altars And such an Intercessour is Satan against all the Saints of God Interpellans Interceding against them Accusing them before God night and day as you have it Rev. 12.10 But Jesus Christ Intercedeth for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True inded as for his Enemies Against his Enemies he intercedeth against them Those who will not accept him as their Mediatour his Blood crieth against them Thus Abels blood interceded against Cain as the Lord tels him Gen. 4.10 The voice of thy brothers blood crieth unto me from the earth viz. for vengance against him that shed it Even thus doth the voice of Christs blood cry unto God against all obstinate and impenitent unbeleevers such as Crucifie to themselves the Son of God afresh as the Apostle speaks of those Apostates Heb. 6.6 If Christ were upon Earth again they would shew themselves as bitter enemies to him as ever the Jews were Being now in Heaven they rereject him they oppose him they will not have him to reign over them They will not receive and acknowledge him for their King their Priest their Prophet As for such Christ Intercedes and Negotiates against them But as for his own people who are given to him to beleeve on him he intercedeth for them negotiating with God on their behalfe This he doth for all those who come unto God by him He ever liveth to make intercession for them Heb. 7.25 A Transaction very requisite and necessary Christs Intercession a necessary transaction without which all those other parts of Christs mediatorship would have been to little purpose This it is which putteth life into the death of Christ that maketh it effectuall for the good and benefit of his Elect. Without this the blood of this our Mediator had been spilt in vaine The Sacrifices under the Law had not been of such force and efficacie had not the high Priest entred into the Holy place there to appear before the Lord and to present the Blood therof unto him so making Intercession in the behalf of the people for whom he had offered that Sacrifice Heb. 9.7 What ever Christ had done or suffered upon Earth it had been ineffectuall unto us had hee not after the like manner entred into Heaven which the Apostle to the Hebrews tels us he hath done there to Appear in the presence of God for us Heb. 9.24 To this end it was that Jesus Christ our High Priest is entred into the Holy of Holies the Heaven of Heavens that hee might there appeare in the presence of God in the behalf of his Elect making intercession for them Which he doth divers waies Christ appeareth in heaven for his people divers waies Marke it Christ appeareth in the presence of God for us for all those whom he hath by his death reconciled unto God And this he doth in divers respects according to divers severall relations I shall take notice only of four of them which I shall present unto you in such obvious terms as you may more easily remember and carry away Christ appeareth in the presence of God interceding for his Elect 1. As an Agent 2. As an Advocate 3. As an Atturney 4. As a Solicitour Every of these is a kind of Intercessour appearing for and negotiating on the behalfe of others for their good and benefit And every of these wayes may Christ be said to be an Intercessour appearing before God for us Passe them over severally briefly 1. As an Agent A Lidger Ambassadour 1. As an Agent or Lidger Ambassadour Pareus Com. in Heb. 9.24 So Pareus looketh upon that fore-named expression Heb. 9.24 where Christ is said to appear in the presence of God for us An Allusion saith he to the Custome among Princes or States who being confederated have their Lidgers or Agents which upon all occasions appear in the presence of the Prince in the name and behalfe of all those whom they represent and negotiate for Thus may Jesus Christ be said to appear in the presence of God for us viz. as an Agent an Ambassadour Legatus foederis as Malachy cals him Mal. 3.1 the Messenger or Ambassadour of the Covenant So he was upon Earth Then he was an Ambassadour an Agent on God's part to declare and confirm the Covenant unto us And so he is being in Heaven He is now an Agent as it were on our part An Ambassadour a Lidger Ambassadour So I may not unfitly not improperly call him in regard of his constant residence there That is the difference as you know betwixt a Lidger and an Extraordinary Ambassadour The one is sent upon some particular emergent occasion the other maketh his abode in a place And such an Agent is Jesus Christ in Heaven A Lidger Embassadour that maketh his constant residence there Whom the Heavens must receive or contain untill the time of the restitution of all things Acts 3.21 i. e. untill the perfection and full accomplishment of his Kingdom Till then he shall appear in the presence of God ever living to make intercession for those that come unto God by him as the Apostle hath it Heb. 7.25 And great need there is that he should do so that he should be a Lidger in Heaven Great need that Christ should be a Lidger in Heaven that he should continually appear in the presence of
terrible to nature much more the second But this grace of God in Christ in this Mediatour may support the soul against both This was Job's consolation Job 19.25 I know that my Redeemer liveth and that he shall stand at the latter day upon the earth or as some others read it shall stand the last upon the ground like a Triumphant Conquerour which having vanquished all his enemies put them either to the sword or to flight keeps the field standeth his ground Thus shall the Lord Jesus at the last day having vanquished all his enemies put them all under his feet even the last enemy amongst the rest Death as the Apostle hath it 1 Cor. 15.25 26. then shall he stand upon the earth And what followeth Then though after my skin worms destroy this Body yet in my flesh shall I see God Such was Job's hope and confidence in this his Mediatour his Redeemer that however death might for a time bring and keep him under the power of it not only consuming his skin but his flesh yet he should be raised again by his power and vertue at the last day and made partakers of a blessed and glorious Resurrection so that he should both in soul and body enjoy that beatificall vision the presence of his God for evermore This benefit shall all those have by this their Mediatour who are given to him He will be to them the Resurrection and the Life Joh. 11 25. Resurrection to their Bodies and Life eternall Life both to Souls and Bodies So it there followeth He that believeth on me though he were dead yet shall he live and whosoever liveth and believeth on me shall never die No living the life of grace here he shall live the life of glory hereafter Over such a one though the first death for a time may yet the second death shall never have any power This benefit shall all believers have by and through this their Mediatour to whom God the Father hath committed this dispensation that he should bestow eternall life upon them Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him Joh. 17.2 6. Comfort against the last Judgement Sixthly and lastly Here is comfort against the terrors of that last and dreadful Judgment Such shall that day be when all men shall be brought before the Judgment Seat of Jesus Christ to give an account of what they have done in the flesh whether it be good or evil a dreadful Tribunall So the Apostle looked upon it 2 Cor. 5.10 where speaking of it he infers Knowing therefore the terrour of the Lord c meaning the terrour of that day the last and universall Judgment which shal be a day full of terrours to all wicked ungodly men all misbelievers such as have rejected the yoak Government of Jesus Christ would not stand to the Covenant which he had made would not have Christ to reign over them Then shall the Lord Jesus be revealed from heaven with his mighty Angels in flaming fire rendring vengeance to them that know not God and obey not the Gospel of our Lord Jesus Christ Then shall they bee punished with everlasting destruction from the presence of the Lord and from the glory of his power as the Apostle thunders it out 2 Thessalonians 1.7 8 9. To them shall that day be a terrible day when they shall looke upon him whom they would not owne as their Mediatour and behold him sitting as a Judge to passe sentence upon them But so shall it not be to Beleevers those who have an interest in this blessed Mediatour let them know that his second appearing shall be to their salvation They being reconciled unto God by him here shall be saved by him there He will not undoe what he hath done Having satisfied for their sins and absolved them in the Court of their own consciences here he will then declare that satisfaction and publish that Absolution before the whole world Then shall they reape the full crop of those Benefits by this their Mediatour whereof they have here received only the first fruits Then shall the Lord Jesus perform the last Act of his Mediatorship on their behalf bringing them into the presence of God his Father presenting them faultlesse before the presence of his Glory with exceeding joy as the Apostle hath it Jude 24. These are some of those streames of Consolation which flow from this spiritual Rock this our blessed Mediatour The third and last head of Application is yet behind which is Vse 3 Exhortation Let not this grace of God be in vain A word of Exhortation Take it briefly Let not this Grace of God bee in vain to any of us This is Pauls obtestation to his Corinthians 2. Cor. 1.6 We then as workers together with Christ beseech you also that ye receive not this Grace of God in vain What Grace Why the grace of the Gospel The grace of God in Jesus Christ in giving him to be a Mediatour Of this grace he had spoken in the close of the chapter foregoing God was in Christ Reconciling the world to himselfe verse 19. This he there holdeth forth as the summe and substance of all his preaching He hath committed to us the word of reconciliation And concerning this grace he beseecheth them that they should not receive it in vain And let me in the name of God presse the same upon every soul that heareth me this day You have heard of the grace of God manifested unto Mankind in giving his Son to be a Mediatour betwixt him and them O let not this Grace of God be in vain to any of you So it is and so it shall be to many This grace of God is in vain to them So it is to 1 Ignorant persons 1. So it is in the first place to Ignorant persons Such as live under the sound of the Gospel where they hear the name of a Mediatour rung in their ears but yet they regard not to know him to have any acquaintance with him to know who he was what he was what he hath done how and in what way he hath discharged this office of his Mediatorship 2. And secondly all persons openly profane Such as cast off the yoke of Jesus Christ 1. Profane persons such as refuse to come into the Bond of the Covenant refuse to stand to the Covenant which Jesus Christ as Mediatour hath drawn up betwixt God and man which on man's part requireth faith and obedience Evangelicall Obedience for the conditions of it This they reject saying in their hearts with those rebellious ones in the Psalm Psal 2.3 Let us break their bonds asunder and cast away their cords from us As for such better they had never heard of the name of a Mediatour yea better for them there never had been a Mediatour This is and will be no small aggravation of their guilt that they should thus trample the Blood
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
this his imbracing Christ in the armes of his faith 1. Sustentation and Support Resemb 3. 1. Sustentation This benefit hath the Ivie from the Oake Though weak in it self not able to stand alone yet being joyned to the Oake now it stands sure bids defiance to all stormes and tempests As long as the Oak standeth that cannot fall The like benefit hath the christian from his Christ Though weak in himself not able to stand by himself not able to resist the least blast of Tentation yet being united unto Christ he is now supported in all estates borne up in all Conditions made able both to do and to suffer I am able to do all things saith this Apostle but how Through Christ that strengthneth mee Phil. 4 13. Here was Pauls strength not in himselfe but in Christ So much some conceive that Enigmaticall expression of his to import 2 Corinthians 12.10 When I am weak then am I strong When weak in himselfe then strong in Christ He it was that strengthned him The Lord stood by me and strengthned me so he tels Timothy 2 Tim. 4.17 And the like will he do to every soul that cleaveth to him and rests upon him Applic. Applic. Which speaks abundant consolation to all selfe-despairing souls Consolation to self-despairing souls which are made apprehensive of their own impotency their own inability to stand of themselves Let them know that being made one with Jesus Christ he is able to support them to make them stand As the Apostle saith of the weak brother Rom. 14.4 He shall be holden up or established for God is able to make him stand So say I of and to the weak Christian who despairing of his own strength relyeth wholly upon Jesus Christ he shall be holden up for Christ is able to make him stand Of all plants none weaker then the Ivie yet being joyned to the Oak none stand surer The Christian is weak in himselfe of himselfe subject every day to fall from the grace of God but being once united unto Christ Rom. 5.2 he standeth sure An Arminian Cavill refuted Object True may the Arminian say so long as that union continues he doth so But what if that be dissolved So long as the Ivie holdeth close to the Oak it is sure but what if it be separated severed from it Ans To this let the Apostle himselfe return the answer Rom. 8.38 39. I am perswaded that neither life nor death c. shall be able to separate us from the love of God in Jesus Christ our Lord. No separation of the Believer from Christ Death it selfe which maketh a separation betwixt the soule and the body yet cannot make a separation betwixt Christ and the believer If the Ivie may be plucked and parted from the Oake there I leave the Similitude Sure I am the believer cannot be separated from Christ and consequently not fall away finally or totally from the grace of God And therefore how weak so ever in our selves yet be we strong in the Lord. So the Apostle expresseth it Ephes 6.10 Finally my brethren be strong in the Lord and in the power of his might The Ivie is weak but the Oak is strong We are weak but Christ is strong El Gibbor the Mighty God Isai 9.7 Be we strong in the power of his might so shall his might be our might 2 Cor. 12.9 His power shall be made perfect in our weaknesse supporting sustaining strengthening us 2. And as supporting so nourishing 4. Resemb 2. Nutrition There is the fourth Resemblance The Ivie clasping about the Oak it receiveth nourishment from it which it sucketh and draweth from it after a secret and hidden manner And the like benefit doth Christ afford unto the believer The believer being united unto Christ he now liveth upon him as the Ivie upon the Oak The life which I now live in the flesh saith the Apostle I live by the faith of the Son of God Gal. 2.20 From him the believer by the power of his faith an attractive grace sucketh and draweth a spirituall vertue after an hidden manner Even as that poor woman in the Gospel by the touch of her finger or rather her faith drew from him a sanative vertue for the cure of her bodily infirmitie So doth the believer by the like touch of faith draw from him a nutritive vertue for the nourishing up of his soul unto eternall life Of which vertue all true believers are in their measure made partakers Being made one with Christ they live upon him His flesh is to them meat indeed and his blood is drink indeed John 6.55 He giveth unto them that water of life John 4.14 which whosoever drinketh shal never thirst any more viz. Siti totalis Indigentiae with a thrift of totall indigencie such a thirst as ariseth from a totall privation of God's grace thus is nourishment conveyed from Christ unto all true believers But of this I shall have occasion to insist more largely and fully when I come to handle the other similitude of Ingrafting where it will fall in more properly and naturally 5. Resemb 5. To this I might add in the fifth place that which followeth from the two former put together Living and dying with Christ viz. that which the Apostle himselfe here specifieth and instanceth in The Ivie being supported and nourished by the Oak now it liveth and dieth with it Thus the believer that is united unto Jesus Christ he partaketh with him both in his death and life In his death dying in him in regard of the merit of his death which redoundeth unto the believer no lesse then if he himselfe had died dying with him dying unto sin as he died for sin and that by a vertue issuing from his death In his life quickned and raised up by him and with him quickned from the death of sin raised from the grave of sin to a new spirituall and heavenly life the life of grace here and glory hereafter But both these I shall have occasion to deal with more fully in opening the Sequell of the Text to which place I shall refer them Thus you see the former of these Allegories in measure made out Come we to the later which my eye is principally upon as conceiving it here more properly intended by the Apostle Believers are planted together with Christ by way of Insition not only Complantati Similit 2. Believers planted with Christ by way of Insition but Implantati not only planted together with him but in him Even as the graft and the stock are planted together so is Christ and the believer they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Insititii as Erasmus renders it Grafted with him Grafted with him as the former Translation hath it A Metaphor which this Apostle seemeth to be much delighted in and taken with In that 11th Chap. to the Romans we may see him prosecuting it at large where speaking of the bringing in
Spirituall and Heâ—â—â—â—â—â— Bl 〈◊〉 〈◊〉 So much we may learn from the Apostle Eph. 1.3 Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with al spiritual and Heavenly blessings in heavenly places or things in Christ Being in Christ they are blessed with all spirituall blessings in him and through him God giving them unto his Son and his Son unto them he giveth all things that are in him He that spared not his own Son but delivered him up for us all how shal he not with him freely give us all things Rom. 8.32 All things necessary convenient More particularly The fatness of this Olive the Excellencies of Jesus Christ Particularly in his Merit his Spirit which here he communicateth to beleevers may be reduced to two heads His Merit and his Spirit both these Christ is full of Full of Merit and full of Spirit And both these he imparts and communicates unto beleevers His Merit unto their Justification Adoption His Spirit unto their sanctification Of each briefly 1. The first thing Christ communicates unto the beleever is his Merit And that 1. unto Justification 1. Merit Unto justification This Benefit the Gentiles receive from their ingrafting into the stock and Covenant of Abraham Thereby it cometh to passe that Righteousness is imputed unto them So the Apostle layeth it down Rom. 4.11 Abraham received the sign of Circumcision c. that he might be the father all them that beleeve though they be not Circumcised that Righteousnesse might be imputed to them also This saith Grotius Idem hic figuratè indicat Paulus quod aperâ—iùs dixerat cap. 4. ver 11. Grotius in â—om 11.17 is the fatnesse of the Olive which the same Apostle speaketh of cap. 11. The one a covert and figurative the other a plain expression of the same thing And this benefit are all true believers made partakers of being made one with Christ now Christ is made unto them Righteousnesse So saith this Apostle 1 Cor. 1.30 Of him are ye in Christ Jesus who is made unto us of God Wisdome Righteousnesse And how is Christ made Righteousnesse to the believer not by way of Infusion but Imputation not by putting a Righteousnesse into him but by putting a Righteousness upon him even his own Righteousness By the imputing his merit his Satisfaction his Obedience unto them thorow which they are accepted as righteous unto eternall life Thus is the Righteousnesse of Christ communicated unto all believers He is to them The Lord their Righteousnesse Jer. 23.6 2. The second Benefit issuing from hence is Adoption Thus in Ingrafting there is a kind of Adoption Ramum ramus adoptat 2. Adoption Venerit Insitio fac Ramum Ramus adoptet Ovid. as the Poet elegantly describeth Grafting The Stock as it were adopteth the Branch that is put into it For what is Adoption but the taking of anothers child and bringing it up as a mans own Thus ingrafting the Stock receiveth the branch of another tree and nourisheth it as its own And the like benefit are believers made partakers of by their engrafting into Christ Christ being the Son of God by nature he maketh them the Sons of God by grace the grace of Adoption To as many as received him he gave power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Right Priviledge to become the Sons of God even to them that believe on his Name John 1.12 This benefit Christ came to procure and purchase for his Elect. When the fulnesse of time was come God sent forth his Son made of a woman made under the Law to redeem them that were under the Law that we might receive the Adoption of Sons Gal. 4.5 And this benefit upon their believing their receiving of Christ they are made actuall partakers of Being thereupon made Heirs of God and co-heirs with Jesus Christ Rom. 8.17 These benefits believers have from the merit of Christ Secondly As they are made partakers of his Merit so of his Spirit 2. Spirit He that is joyned to the Lord to Christ is one Spirit 1 Cor. 6.17 i. e. like minded with Christ in as much as he is made partaker of the same spirit Because ye are Sonnes saith the Aposte God hath sent forth the Spirit of his Son into your hearts Gal. 4.6 And by this means Christ is made unto believers Sanctification Unto Sanctification So the Apostle goeth on in the place fore-named 1 Cor. 1.30 Who is made unto us of God Wisdome Righteousnesse Sanctification So he is viz. by the communicating of his Spirit unto them which is a Spirit of Sanctification So called by the Apostle Rom. 1.4 where speaking of Christ he saith He was declared to be the Son of God with power according to the spirit of holinesse or sanctification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning the Divine Nature dwelling in Christ which being holy in it selfe sanctifieth others by the merit and vertue thereof according to that of the Authour to the Hebrews Heb. 2.11 where speaking of Christ he saith That both he that sanctifieth and they who are sanctified are all one Christ and believers are one And being one with Christ they are sanctified through the Merit Mat. 23. â—â— 19. and Spirit of Christ Through the Merit of Christ imputed unto them Luke 1.35 as the Gold was sanctified by the Temple and the Gift by the Altar Through the Spirit of Christ dwelling and working in them after a sort as it did in Christ in his Conception sanctifying and purifying their natures Of Sanctification there are two parts Mortification the one Vivification Of Sanctification Two parts Mortification Vivification the other the one a dying unto sin the other a rising to newnesse of life and of both these Christ is the cause and that not only the Exemplary Cause the Pattern Sampler of both Christ the cause of both of which God willing I shall speak in the Sequel of the Text which tels us that believers are ingrafted with Christ in the likenesse of his Death and Resurrection the one in their Mortification the other in their Vivification but also the Meritorious Cause having merited and procured these benefits for them by his Death Resurrection And withall the Efficient Cause working both these in them which he doth by the communication of his Spirit in them By this Spirit he worketh the mortification of sin in them If ye through the spirit do mortifie the deeds of the body ye shall live Rom. 8.13 And by the same spirit he quickeneth them up to newnesse of life This the Apostle calleth the power and vertue of Christ's Resurrection Phil. 3.10 That I may know him and the power of his Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that power whereby Christ himselfe was raised from the dead which was the power of his eternall Spirit dwelling in him Of this power the work of this spirit the Apostle desireth a further experimentall knowledge in himselfe in raising him
able to sever him from the Stock to separate him from Christ Paul's wishing himselfe separated from Christ for his countrey men the Jewes sake Rom. 9.3 doth not imply a possibility in the thing but onely imports the ardency of his affection for the glory of God and the salvation of his brethren for which had it been possible he could have been contended to have been so separated But that cannot be Once in Christ and ever in Christ No separating of the believer and him Who shall separate us from the love of Christ Rom. 8.35 36. saith the Apostle Rom. 8.35 Shall tribulation or distresse or persecution or famine or nakednesse or perill or sword These all these God's Saints are here subject to As it is written For thy sake we are killed all the day long But it is not any of them all of them that can sever the believer from Christ Nay In all these we are more then conquerours i. e. triumphant Conquerours through him that loved us through Christ Nothing shall separate the believer from Christ or from the love of God in Christ So it followeth Ver. 38 39. I am perswaded that neither life nor death c. shall be able to separate us from the love of God in Jesus Christ The Stability of a regenerate man's estate Such is the Stability of a regenerate man's estate that being in Christ he may now bid defiance to whatever it is that threatneth his salvation As the Graft being grown into the Stock and made one with it it standeth firm against all storms and tempests Being committed unto the Stock it is now in safe custody So are they who have by faith committed their souls unto Jesus Christ receiving him as their Saviour and Lord they are now in his custody Even as the Stock taketh the Graft into custody apprehending and holding it fast so doth Christ the believer The believer apprehending and applying Christ is apprehended of him As Paul saith of himself Phil. 3.12 I follow after if that I may apprehend that for which I am also apprehended of Christ Jesus And this custody is a safe custody Christ will keep what is committed to him Of all that thou hast given me I have lost none but the son of perdition Judas never given to Christ as the other Apostles were saith he to his Father John 17.12 Judas the son of perdition so called I will not say with Grotius Non ex ullâ Dei destinatione sed ex merito Not at all by God's Predestination but his own merit so indeed the Arminian would have it but more soundly with Beza and others Et destinatione merito both by destination and merit one ordaine to perdition to just condemnation for his malicious wickednesse He miscarried indeed being never given unto Christ as the rest were As for the rest he kept them he lost none of them No more will he any of those who are given unto him actually to believe on him This is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day John 6.39 Raise it up and that unto life eternall life This is the Father's will and this the Son will faithfully performe So it followeth This is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life and him will I raise up at the last day ver 36. Thus doth the Stock as it were raise up the Graft in the Spring time Christ raiseth up the believer as the Stock the Graft by sending up into it that sap which during the winter was hid in it selfe being gone down into the Root And thus will Jesus Christ raise up all that are in him Having raised them up unto a spirituall life here he will raise them up to an everlasting life hereafter which he will do by communicating unto them that vertue of his Resurrection as Paul calleth it Phil. 3.10 that Spirit and that Power whereby himselfe was raised from the dead Commit our soules unto Jesus Christ Vse 2. What remains then but that all of us commit our souls unto Jesus Christ by faith rowling and casting them upon him in a full assurance of being safely kept by him I know whom I have believed saith Paul and I am perswaded that he is able to keep that which I have committed to him against that day 2 Tim. 1.12 He is able to do it and he will do it Faithfull is he who hath promised Heb. 10.23 Faithfull is he who hath called you who also will do it 1 Thes 5.24 What will he do Preserve your spirit soul and body blamelesse unto his coming Were our souls in our own custody how apt would they be to miscarry An experiment whereof we have in our first Parents But being thus committed unto Jesus Christ they shall now be kept by the power of God through faith unto salvation 1 Pet. 1.5 And thus have I done also with this fourth and last Benefit which maketh up a ninth Resemblance There is yet one more behind 10. Resemb and that is that which the Apostle himselfe here instanceth in viz. Communion in life and death that Communion which is betwixt Christ and the believer in life and death So is it betwixt the Graft and the Stock being planted together they live and die together And so is it betwixt Christ and the believer The believer being engrafted into him he hath communion with him and is made conformable to him first in his death then in his life So it followeth in the Text For if we have been planted together in the likenesse of his death we shall be also in the likenesse of his Resurrection Upon these two I shall insist severally beginning with the former wherein we have the second Doctrinall Proposition which I took notice of in the Text. Believer are planted together with Christ in the similitude of his death Propos 2. In the Similitude So the Originall hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Believers planted with Christ in the likenesse of his death which is to be construed here not Datively as the Vulgar Latine readeth it Beza Gr. Annot. Similitudini To the likenesse But Ablatively Similitudine or Conformatione In the likenesse or conformablenesse of his death The phrase explained Quest But what is here meant by this phrase Or how are Christians siad to be thus engrafted in the likenesse of the death of Christ Ans In way of answer I might here shew you the different opinions of Expositors whom I find not agreed about it 1. Cyrill apprehends that Christians are said to be engrafted in the Similitude of Christ's death because saith he Christ's death was rather a similitude a likenesse of a death then a true death In as much as he was so quickly raised up from the grace as if he had been
Christ's death The death of Christ being applied unto the soul by faith there issueth a vertue from him a mortifying vertue causing such a death unto sin in the believer Thus are they ingrafted in the likenesse of his death Q. but how then is this work attributed unto them How believers are said themselves to mortifie sin If it be wrought in them by a forreign power by a vertue flowing from Christ's death how then are they said to mortifie and crucifie sin Mortifie yee your members which are on the earth Col. 3.5 If ye mortifie the deeds of the flesh ye shall live Rom. 8.13 They which are Christ's have crucified the flesh Gal. 5.24 So that it seemeth there is some power in a man's self to effect this work Answ For answer hereunto They co-operate with grace received the Solution will be easie if we do but take notice who and what manner of persons they are of whom and to whom the Apostle there speaketh They were not meer carnall men men dead in sins but they were Christians such as he presumed to be already dead to sin as he saith of his Colossians Col. 3 3. such as were already made partakers of the grace and spirit of God now being such he speaketh of them and to them as men who through the assistance and inablement of the Spirit that grace received were inabled to do what he there speaketh of But so are not others Meer carnall men being destitute of the Spirit of Christ however they may out of morall Principles do somwhat to the restraining of sin yet to the mortifying of it they can do nothing No this is the work of that Spirit which worketh all the works of regenerate persons in them and for them Not that we are sufficient of our selves saith the Apostle to think any thing as of our selves but our sufficiency is of God 2 Cor. 3.5 Without mee or severed from mee yee can do nothing saith our Saviour to his Apostles John 15.5 nothing which belongeth to true Piety It is God that worketh in us both to will and to do of his good pleasure Phil. 2.13 Mortification is a supernaturall work the work of an almighty Power wherein men are but Instruments the Spirit of Christ the principall Agent If ye through the Spirit do mortifie the deeds of the flesh ye shall live Rom. 8.13 A twofold Mortification 1 Habitual 2 Actuall For further Resolution I might yet minde you of an usefull Distinction There is a two-fold Mortification the one Habituall the other Practical The former habituall and inward consisting in a change of the heart turning the bent and inclination of it from and against all sin Now this is the immediate and onely work of the Spirit of grace breathing and working where it will The later is practicall or outward or rather actual mortification viz. the exercise or putting forth of that inward grace the acting of that principle in resisting of Temptations in suppressing and subduing bringing under and keeping under inordinate lusts watching against sinfull and inordinate acts Now this is the work of a regenerate person himself co-operating working together with the Spirit of God as a Rational Instrument with the principal Agent acting out of that supernaturall principle of grace which he hath received so shewing forth the vertue of Christ even that vertue which is derived from the death of Christ So as still this Truth remaineth unshaken that Mortificatoin or this death unto sin is wrought in the Beleever by a vertue flowing from Christ and his Death as from the stock to the graft implanted in it And thus have I with as much brevity as might be passed thorow the Doctrinall part of these two Propositions That which remains is the Application wherein I will not be long Examine whether we be dead unto sin Applic. In the first place Every of us bring it home to our selves enquiring concerning this Conformity whether we be thus planted together with Christ in his death made thus conformable to him in his death or no Are we thus dead to sin or no It is a Question of high concernment Great are the things which depend upon this Qualification no less then life it self If we be dead with Christ wee shall also live with him so you have it in the 8th verse of this Chapt. This our dying to sin insures our resurrection to life eternall life For if we have been planted together in the likeness of his death we shal be also in the likness of his resurrection Every of us then enquire as concerning this Death whether we be made partakers of it whether we be thus dead unto sin or no Qu. But how shall we know it Answ Evidence of it A freedome from the service of it Here I shall not trouble you with many Evidences In the verse next but one after the Text ver 7. you shall meet with one which may serve in stead of many He that is dead saith the Apostle is freed from sin Rom. 6.7 Mark it He that is dead to sin is freed from sin How freed from it Why not onely in respect of guilt justified from it as the Margin in our Translation readeth it according to the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also in respect of service This it is which the Apostle there principally aims at as appeareth from the words foregoing where he tels us that our old man is crucified with Christ that the body of sin might be destroyed Ver. 6. that henceforth we should not serve sin For he that is dead is freed from sin viz. from the service of it He ceaseth from sin so S. Peter hath it 1 Pet. 4.1 He that hath suffered in the flesh hath ceased from sin that is he which is crucified with Christ dead with him for that is there meant by suffering in the flesh he hath ceased from sin How ceased from it What wholly from the committing of it Not so through infirmitie he falls into sin now and then aye but he doth not make a practice of it he doth not live in it as the verse following explains it He that is dead is freed from sin that he no longer should live the rest of his time in the flesh in this mortal life to the lusts of men Thus the mortified person ceaseth from sin though through the infirmity of the flesh he may fall into it yet he doth not live in it make a practice of it devote himself to the service of it so as to make it his businesse Now do we find such a cessation from sin in our selves Q. But may there not be a Cessation where there is no Mortification True cessation from sin is may there not be a cessation from sin where there is no mortification of sin A. Yes there may Let me therfore in a few words shew you what kind of cessation that must be which giveth evidence to the
part to make use of in the working of this first Resurrection Not that hee is tyed to an uniformity in his way of working alwaies to work after the same manner No his dispensations as in other of his works so in this are various But ordinarily so it is Before dead soules arise and come out of the grave of sin there is a shaking and an Earthquake and a rending of the Rocks God prepares the hearts of his people for this blessed work by some degree of a Legall contrition and compunction giving the soul to feel somewhat of the spirit of Bondage letting into it some sense and apprehension of sin and the wrath of God due unto sin After this cometh the still voice In the Gospel As it was in Eliahs vision at Mount Horeb 1 Kin. 19.11 12. After the whirlewind and the Earthquake and the fire came the still small voyce Thus fareth it ordinarily in the work of Conversion After the Whirlewind and the Earthquake and the fire of the Law cometh the still voyce of the Gospell quieting the soul with the offers of grace and mercy letting into it some comfortable apprehension of Reconciliation with God through Christ withall exciting it to lay hold upon that mercy and to indeavour to walk answerably to it in newnesse of life Now have we heard this voice of the Son of God Have we heard Christ thus speaking to our souls making his word effectuall unto us in this way If so here is an hopefull evidence that this blessed change is begun and that we have a part in this first Resurrection Whereas otherwise are we strangers to this voice never felt any such power in the word We may justly conclude our selves strangers to this blessed work surely we are as yet in our graves under the power of a spirituall death Enquiry 2. Have we received the spirit of Christ 2. Let a second enquiry be Have we received the spirit of Christ we know by what meanes it is that the dead body is raised by putting a spirit into it Thus we read of Jairus his daughter Luk. 8.55 After that Christ had called upon her saying Maid arise her spirit came again saith the Text and shee arose straightway By a like meanes doth Jeses Christ effect this Resurrection of the soule by putting his spirit into it By this meanes was his own Body raised Hee was put to death in the flesh but quickned by the spirit 1 Pet. 3.18 viz. that divine and eternall spirit which dwelt in his humane nature And by the same meanes are dead soules quickned By this means were those dry bones made to live again Ezek. 37.5 Behold saith the Lord I will cause breath to enter into you and you shall live Now what were those dry bones and what was this Breath you may see the Interpretation of both in the sequels These bones are the whole house of Israel ver 11. And yee shall know that I am the Lord when I have opened your graves O my people and brought you up out of your graves and shall put my spirit in you and yee shall live ver 13 14. This is the Breath put into these dry bones even the spirit of God put upon his people being then in Babylon causing them to live again restoring them to a flourishing condition By the same meanes doth Christ cause dead soules being Captives unto sin to live by putting his Spirit into them Hence is it that he is called a Quickning spirit 1 Corin. 15.45 Because by this meanes hee shal quicken the dead Bodies of his Saints at the last day Hee shall quicken your mortall Bodies by his spirit which dwelleth in you Rom. 8.11 And by the same meanes hee now quickneth dead soules by communicating his Spirit unto them Which in this respect the Apostle calleth The Spirit of life Rom. 8.2 Now then have we received this Spirit It was Pauls question to those new Converts Act. 19.2 Have ye received the Holy Ghost This he spake concerning the Extraordinary gifts of the Spirit which flourished in the Church at that time Let me propound the same question in a more ordinary sense Have we received the Holy Ghost Have we received the Spirit of Christ As it was Pauls question to his Galatians Gal. 3.2 Received ye the Spirit by the works of the Law or by the hearing of faith Taking it for granted that they had received the Spirit And so have all those who have any true union with Jesus Christ If any man have not the spirit of Christ he is none of his Rom. 8.9 Now have wee received this spirit by the hearing of faith Have we so heard the voice of Christ in the doctrine of faith the Gospell as that wee have received the spirit of Christ If so questionlesse this Spirit will have the same operation and effect in our soules that it had in the Body of Christ As it raised up the one so it will raise up the other Whereas otherwise being voyd and destitute of this Spirit of Christ we may like dreaming men fancy and imagine our selves to be risen but we are yet in the grave This Quickning spirit how discerned Question But the Question here will run on How shall we know whether we have received this Quickning Spirit or no. A Question that will be very usefull in the resolution of it The rather because there are so many who pretend to this spirit never more then at this day who yet are meere strangers to it By the fruits and effects of it Answer For your satisfaction know that this Quickning spirit where it is discovers it selfe by the fruits and effects of it Of these fruits and effects I might name many I shall only single out three of the Principall which will be properly usefull to our present purpose This Quickning Spirit where it dwelleth in the soul Which in working this Resurrection are three it is to it a Spirit of Illumination a Spirit of Faith a Spirit of sanctification A threefold work whereby the Spirit effecteth this first Resurrection in the soul being to it first a Spirit of Illumination secondly of Faith thirdly Of Holinesse 1. A Spirit of Illumination 1. It is a Spirit of Illumination Here is the beginning of this work it beginneth in Light Even as in the first Creation the first born of Gods works was Light God said Let there be Light Gen. 1.3 So is it in this new Creation the first work is Light The Light shineth in darknesse John 1.4 a new light shining into the soul of man which since the fall is become a dungeon of darkenesse As it was with Peter when God sent his Angell to fetch him out of Prison Acts 12.7 he caused a light to shine in the prison So is it with dead souls when God sendeth his Angells his Ministers to fetch them out of the prison the dungeon of the grave he causeth a light to shine forth unto them
main work is to close with Jesus Christ And therefore let your first and main work be thus to close with Jesus Christ thus to let him into your souls thus to receive him that so you may come to have union with him From that union wil flow this blessed Communion Having union with his Person you shall have Communion in his Resurrection So hath the Graft with the Stock Having union with it it hath also communion with it in the springs Resurrection and that by participating in that sap and juice which is in it Thus being made one with Christ by faith ye shall be made partakers of that same spirit whereby Christ himself was raised from the dead which wil have the same effect in you that it had in him And therefore again and again be perswaded to close with the Lord Jesus Not thinking it enough that you are put into him by a Sacramentall Insition as all persons Baptized are or that you cleave unto him by an outward visible profession as all Hypocrites and carnal Gospellers do but that you may have a true spirituall coalition a reall Mysticall union with him Being thus ingrafted into him you shall be made conformable to him in his Resurrection you shall bee raised from this death of sinne to this Life of grace as he was from the death of nature to the life of Glory But all this while I must remember I have been speaking to dead men Without his concurrence all motions or endeavours this way are in vain and consequently that unlesse Jesus Christ himselfe shall please to second this word with his own spirit all that I have said or can say in this case will prove but lost labour As it was in the raising of the Shunamites son 2 Kings 4.31 Gehezi Elisha's servant hee cometh first and layeth his Masters staffe upon the face of the Child and this he did by his Masters direction and appointment verse 29. but all in vain Til Elisha himself come and stretch himselfe upon the child putting his face to his face c. there was no awakening no reviving verse 31. Thus have I as a poore servant a Minister of Jesus Christ laid a Gospell command upon you requiring you in his name to awake and arise but unlesse my Master himselfe the Lord Jesus the true Elisha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salus the Health of God as the word signifieth unlesse hee come and make an effectuall Application of himselfe unto your souls breathing into the face of them the breath of a new life all my endeavours will be to no purpose And therefore let me in the close of this Point direct and desire you to look up unto him who is the Resurrection and life earnestly imploring this grace and favour from him that he himselfe would be pleased to undertake this work communicating unto you that Quickning spirit whereby your hearts may be inclined and your selves inabled to arise and stand up from the dead to awake and arise from sin unto Righteousness which of your selves you are not able to do I have done with the former sort such as are as yet strangers to this first Resurrection Application to such as are thus risen with Christ Come we now to the later Such as are in their measure made partakers of it As for Exhort 1 you Let me in the first place excite you to a thankefull acknowledgment of this so great a mercy Bee thankfull for this Mercy This is the end of all that Grace which God is pleased to exercise upon his people viz. that They should be to the praise of his Glory Eph. 1.12 14. That they should shew forth the praises of him who hath called them out of darknes into a marvellous light So our new Translation readeth that of St Peter 1 Pet. 2.9 And the Originall wil bear it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying both vertues and Praises And this be you excited to do you that are made partakers of this so peculiar a favour Which whether it be a mercy worth the acknowledgment The first Resurrection a mercy worth the acknowledging do but consider the greatness of the work the Freeness of the Agent and the Indisposition of the subject and then give sentence For the greatnesse of the work it is a Resurrection For the freenesse of the Agent it is a Resurrection For the Indisposition of the subject stil I say no more it is a Resurrection Resurrection is a great work It is so to raise up a dead body It is no lesse to raise up a dead soul A work of a mighty almighty power even of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that exceeding greatness of power as the Apostle calleth it Eph. 1.19 No lesse then that effectuall working of that mighty power of God which hee wrought in Christ when he raised him from the dead And what is it that should move God to exercise this power upon you rather then upon others surely not any thing in your selves Dead bodies are all alike indisposed to a Resurrection And so are dead souls That God hath made you the objects of this power it is only his free grace that moved him to it All the sons of Adam by nature are like so many carcasses buried together in the same Church-yard or lying together in the same Golgotha or Calvery the same Charnell-house You that are now made alive unto God time was when you were in the same condition with the rest of the world Dead in trespasses and sins even as others Eph. 2.1 3. Now how is it that Christ hath been pleased to sound the Trumpet as it were upon your graves to pick and single you out from the common heap to make you the objects of his power and mercy whilest in the mean time he hath suffered so many millions of souls on each side of you to sleep in eternall death Surely this is no other but that which the same Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.7 the exceeding riches of his grace in his kindnesse towards you in Christ Jesus Who but will acknowledge it a speciall favour a singular kindnesse which Christ shewed unto Lazarus in coming unto him and that before he was sent for to raise him up from the dead He might have had far more noble Patients to have done so miraculous a cure upon He might have manifested this his power upon the Kings and Princes and Potentates of the earth from whom he might have expected a better recompence then he could from Lazarus yet he neglects them and singles out him Here you will say as the Jews did when they saw Christ weeping for this his deceased friend Behold how he loved him John 11.36 This was a declaration of singular affection unto Lazarus no lesse is that affection which he hath manifested unto you you were as truely dead as ever Lazarus was you in
comparing the one with the other his former with his later thoughts his Book De Satisfactione with some of his Comments So doing I have found the one clear and candid free from subterfuge or evasion such as whatever hath been assayed by way of reply to it may give full satisfaction to any unprejudiced spirit The other so palpably guilty of both as that they deserve both Censure and Pity And this to me and I suppose it may be the like to others hath been and is no small confirmation of this Truth of God Surely if any one had been able to answer Grotius it should have been Grotius himselfe then whom I know none more able to have done it and as it seemeth none more willing But finding him so foiled by himselfe so unable by all his Artifice to build again what before he had destroyed I cannot but subscribe to that Apocryphall Text 1 Esdras 4.41 Magna est veritas praevalet Great is Truth and mighty above all things May these my poor labours contribute ought towards the clearing and vindicating of this sacred Truth upon which I do freely adventure my own soul not knowing in what other way to look for salvation whilest God hath the Glory and others the Benefit my selfe shall have what I aimed at In the desire whereof I rest Thine in the Service of this blessed Mediatour JOHN BRINSLEY An Alphabetical Table of the chief Points handled in this TREATISE A CHrist an Advocate for his people and how p. 168 Christ an Agent or Lidger Ambassadour in heaven 160 How Christ performeth the office of an Agent in heaven for us on earth 162 Angels whether they have any benefit by Christs Mediation 198 Christ the Head of good Angels 202 To the good Angels Christ is a Mediator of Confirmation 201 Primitive Angel-worship 268 Christ the Annointed how 38 The Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained 75 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded 77 Comfort against fear of totall and finall Apostasie 233 Christs appearing on earth in the end of the world 88 Christ appeareth once upon earth and once in heaven 90 Christ an Arbitrator betwixt God and Man 48 To receive the Attonement what 246 Christ an Atturney for his people and how 170 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained 125 B HOw Christ is said to bear our sins 66 The difference betwixt Christs bearing our sins and our sicknesses 67 Sins expiated by Blood 102 Covenant old and new both made with Blood 148 149 C CHrist called to the office of a Mediatour and that by God his Father 34 36 How Christ was called to this Office 37 When Christ was called to this Office 42 Christ a Surety by way of caution 139 Conditions of the new Covenant Faith and Obedience 141 Christ an undertaker for the performance of these Conditions ibid. No cruelty in the Sufferings of Christ 129 Crueltie what and when 130 D DAvid annoynted a type of Christ 38 39 The death of Christ more then a preparatory to his oblation 93 Comfort against Death 239 The Law Deuter. 24.16 against commutations of Punishment explained and cleared 114 Christ the Disposer of his people 193 Christ a Dispenser to his people ib. E SAtan a Mediator of Enmity 28 Mediators of Enmity too many 29 Naturall enmity betwixt God and Man 221 Sense of enmitie preparatory to reconciliation 222 Enmity against God to be laid aside 247 Expiation how understood by the Socinian 98 Christs expiation properly of the guilt of sin ibid. Expiatory Sacrifices under the Law a type of Christs expiation 99 Sacrifices under the Law how they are said to expiate 101 Ezek. 18.20 explained and vindicated 106 F FAith and Repentance subordinate unto Christ and his satisfaction 110 Forgivenesse of sins how consistent with Christs satisfaction 125 126 The Parable of the Kings forgiving his servants Mat. 18.23 explained 127 G A double Garment wherwith Christ cloatheth his Elect 191 The Elect gathered by Christ into his Kingdom of Grace and Glory and how 181 Christs giving himself for us explained and vindicated 74 Christ truly God evinced by Scriptures 10 The God-head of Christ evinced by Argument 12 Christ not Mediator only as God 204 God taken Essentially and Personally 209 Christ as God-man differeth from God and man 210 Christ as God differeth from his Father a threefold difference 211 The God-head of Christ concurred with his man-hood in all the acts of his Mediatorship 213 The God-head concurring with the man-hood in suffering 4 ways 216 Christ a governour generally over the whole world specially over mankind 175 Christs government over the Reprobate world 176 Christs government over the Elect world 180 Christs outward government in his Church 184 Christs inward government in the Hearts of Beleevers 185 The Grace of God consistent with Christs Satisfaction 120 Grace gloriously manifested in Christ his satisfaction in five particulars 121 c. The Grace of God exalted by the Doctrine of Christs satisfaction more then by the Socinian Doctrin 123 The Grace of God in vaine to four sorts af Persons 242 The Grace of God in Christ to be received 246 Guilt under the Law twofold viz. Ceremonial External Morall Eternall 101 H HEarts of men not known by Saints or Angels 269 Hebr. 9.26 opened and glossed upon 88 The Holy Ghost how said to intercede 261 I CHrist took our infirmities how 69 Comfort against daily infirmities 231 Innocent persons may suffer for the nocent and how 115 Christ an Interpreter betwixt God and Man 50 Christ an Intercessor upon earth in heaven 154 156 Intercession made by Christ for his people but against his enemies 157 158 Christs Intercession a necessary Transaction putting life into his death 159 Saints upon earth how Intercessors 259 Neither Saints nor Angels properly Mediators of Intercession 266 Isai 53. a cleer Prophecie concerning Christs Satisfaction opened 63 Isa 53.4 compared with Mat. 8.16 and cleered 66 Comfort against the last Judgment 240 Christs Satisfaction how consistent with the Justice of God 113 Justice twofold Strict Moderated ibid. Justification an act of grace notwithstanding Christs Satisfaction 124 L JAcobs Ladder the mystery of it 46 Christ a Lidger-Ambassadour in heaven and great need he should be so 161 Whether one man may lay down his Life for another 117 Christ an absolute Lord over his own Life 118 Christ gave his Life a ransome for many for a world 119. 126 Gods eternall Love to his Elect what 26 The Love of God demonstrated in appointing and giving Christ to be a Mediator 35 This Love declared in three particulars 225 M MAgistrates though enemies to the truth must be prayed for and why 3 4 Christ true Man but not meet Man 119 Christ Mediatour not onely as Man 204 The Man Christ Jesus why so called 207 Christ a Mediator betwixt God and Men 6 A twofold Mediation of Christ Satistantiall Operative 7 Mediation of Christ how managed and carried on viz. by 5 stops 48 Christ
a compleat Mediator shewed in five particulars 249 Mediators of Redemption Intercession a Romish distinction 263 To a Mediator of Intercession two things requisite neither of which agreeth to Saints or Angels 266 To us but one Mediator 270 Christ Mediator as God-Man 212 Christ the only Mediator 254 Moses and others how called Mediators 258 Whether Saints or Angels be Mediators ibid. Mediation of Christ a spring of consolation 228 Mediation of Christ to be made use of 253 The Mercy of God how consistent with Christs Satisfaction 129 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word opened 6 7 Christ a Middle person betwixt God and Man 8 Millenaries refuted 90 161 N WHy Christ must partake of both Natures 19 According to what Nature Christ is Mediator 203 The concurrence of the two Natures in the work of Christ's Mediatorship explained 220 O WHether a party offended may be a Mediator 211 Christ offered up himself how 87 Christ a Mediator by Office 20 The Office of Mediator how conferred upon him 33 P WHether God could not have pardoned sin freely without any Satisfaction 131 Christians ought to be Peace-makers onely in God's way 31 32 Perseverance of Saints undertaken for by Christ 143 The death of Christ a true Price or Counterprice 80 Promises of Remission and Salvati-upon the Conditions of Repentance and new Obedience how to be understood 109 Promises assured by Christ viz by his Word Works Blood Spirit 145 c. Properties of God agreeing to Christ 13 c. Christ the Propitiation for our sins the word and thing explained 85 c. Christ a protector to his people 186 Christ a provider for his people 187 Christ purgeth our sins how 97 Christ purgeth not onely from power but guilt 98 How Christ is said to put away sin 91 R CHrist a Ransome for us word and thing explained 76 God forgiveth sin without any recompence 128 Reconciliation the great businesse of Christ 21 Reconciliation what it imports ibid. To be reconciled to one the phrase expounded 24 82 Reconciliation by Christ mutuall 23 Reconciliation on Gods part 25 83 Reconciliation on Mans part 27 Reconciliation a blessed work 28 Christ being a Mediator of reconciliation a pattern for our imitation 30 Reconciliation betwixt God and man how effected 46 The way and means of Reconciliation imparted in the Gospel 53 Christ the meritorious cause of reconciliation 81 The same way of reconciliation under the old Testament and under the new 111 Comfort to such as desire reconciliation with God 228 A threefold relation betwixt Christ and the Beleever viz. Naturall Mysticall Voluntary 115 Whether a man may remit what hee pleaseth of his own tight 133 God cannot part with his right though man may 134 Christ the rewarder of his people 195 S THe Sacrifice of Christ was offered upon Earth not in Heaven 92 By this Sacrifice Christ putteth away sin 93 Satisfaction of Christ the word not mentioned in Scripture 61 Satisfaction of Christ evinced by Scripture Testimonies in the Old Testament and New 63 72 The Death of Christ how satisfactory 81 Whether God could not have found out some other way of Satisfaction then by the death of his Son 134 Why God put the salvation of man upon this way of satisfaction 135 In the Satisfaction of Christ there is a joynt manifestation of God's Justice and Mercy 137 The Scape-goat a type of Christ 96 Sealing what signified by it and how Christ is said to be sealed 41 Christians may be confident but not secure 235 Socinian doctrine about the suffering of Christ explained and confuted 79 Socinian Objections against Christs Satisfaction answered 105 Christ a Solicitor for his people 172 Christ the Son of God how 12 Speculum Divinum a School fancie 268 Christ no stranger to those for whom he suffered and satisfied 115 116 Christ suffered for us not only for our Good but in our stead 72 In the sufferings of Christ no Cruelty 130 Christ a Surety betwixt God and Man 56 79 A Surety what 58 Christ a mutual Surety ibid. Christ a Surety on mans part by way of Satisfaction 59 Christ a Surety on mans part by way of Caution 139 Christ a Surety on Gods part to man 144 T CHrist taketh our sins upon him and taketh them away 95 Comfort against Tentations 236 Truth of God in his Threatnings Promises how consistent with Christs Satisfaction 106 109 W. COmfort against wants temporall and spirituall 237 Witnesse of the Spirit what 152 Divine works viz. Creation and Providence attributed to Christ 15 16 Divine Worship given to Christ 17 Z. ZAleucus a just Judge and a mercifull Father in the same act 137 ERRATA Page 7. line 3. r. Castellio p. 11. l. 4. r. Tzidkenou p. 18. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 23. l. 4. r. grand work p. 52. marg r. Gennadius p. 55. r. as the Apostle saith of himself p 76. l. 6. r. and. p. 77. l. 7. dele of p. 92. marg r. Ostensionis p. 105. l. 22. r. oppugning p. 110 l. 30. r. Repentance without Faith p. 111. l. 23. r. new p. 115. l. 30. r. Joshua p. 123. l. 26. r. whence p. 154. l. 9. r. mysticall p. 192. l. 4. r. garment p. 201. l. 13. r. These p. 105. l. 20. r. here calleth p. 213. l. 23. r. retract p. 215. l. 22. r. secretioribus p. 240. l. 2. r. partaker p. 241. l. 1. r. unbelievers p. 256. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 262. l. 32. r. other p. 269. l. 21. r. renounce ΜΕΣΙΤΗS OR The One and Onely Mediator betwixt God and Men the Man CHRIST JESUS 1 Tim. 2.5 For there is one God and one Mediator betwixt God and men the Man CHRIST JESUS AMongst Ministeriall offices and services there are two which are looked upon as chief and principall viz. Coherence to speak from God and to God To speake from God to his people to speake to God for his people The one of these is done in Preaching the other in Prayer Touching both these our Apostle Saint Paul indoctrinates his scholer Timothy in this Epistle The former he doth in the close of the chapter foregoing ver 18. where he giveth it in charge to him that he should War a good warfare And that not only as a private souldier a private christian fighting the good fight of faith as elsewhere he exhorts him 1 Tim. 6.12 but as a publick officer a Minister of the Gospel maintaining the truth of God against all false Teachers and Corrupters of it Holding faith and a good conscience So it followeth Faith the Doctrine of faith that sacred Depositum the doctrine of the Gospel which was committed to his trust This Timothy must hold 1 Tim. 6.20 holding it fast and holding it forth therein discharging his conscience in the sight of God and Man The later of these he doth in the former part of this chapter which beginneth as you may see with a serious exhortation and
and of signification The Vulger Latine renders it Redemptionem Redemption Beza Redemptionis precium a price of Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vicissim datum Redemptionis precium Scapul◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est tale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quo Liberator simile quiddam subit ei malo quod ei imminebat qui liberatur Grot. de Satisfact c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat propriè precium quo redimuntur captivi ab hostibus eámque commutationem quâ capite caput vita redimitur vitâ Leigh Critic ex Hyperio ad loc But neither of them fully expressing the force of the word which properly signifieth a Counterprice When one doth or undergoeth in the room of another that which hee should have done in his own person As when one yeilds himself a Captive for the redeeming of another out of Captivity or giveth his owne life for the saving of anothers Such Sureties amongst the Greeks were commonly and properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as gave Life for life Bodie for Bodie And in this sense saith our Apostle here of this our Mediator that he gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransome a Counterprice Paying a price for his people Ye are bought with a price saith the Apostle to his Corinthians 1 Cor. 6.20 and 7.23 So are all beleevers they are bought They are Gods Redeemed ones Isa 51.11 And who bought who redeemed them That did Jesus Christ Denying the Lord that bought them saith Saint Peter speaking of those Apostates who professed that they were redeemed by Christ 2 Peter 2.1 And how hath he bought them Why by paying a price for them a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a price of Redemption And what price was this why his own blood Yee are redeemed with the precious blood of Jesus Christ saith Saint Peter 1 Peter 1.18 Thou wast slain and hast redeemed us to God by thy blood Rev. 5.9 In whom we have Redemption through his blood Eph. 1.7 id est his death and passion which was the principall piece of his obedience This was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Saviour himselfe calleth it that price of Redemption which he gave for his Elect. The Sonne of Man came to give his life a Ransome for many Mat. 20.28 A Ransome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemptorium a price of Redemption that by his death he might free and deliver them from death And thus saith our Apostle here in this verse after the Text that Christ gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Counterprice a Ransome submitting himselfe to the like punishment that his redeemed ones should have undergone So the Apostle fully expresseth it Galat. 3.13 Which place we may well look upon as a Periphrasis an Exposition of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing us how Christ is said to have given himselfe a Ransome for us Christ saith he hath redeemed us from the curse of the Law being made a curse for us Subjecting himself to that same curse of the Law under which all mankind lay and that for the delivering his Elect from it To the same purpose are those other Texts which for substance speaketh the same thing John 6.51 Christ a true Suretie where Christ saith that he gave his flesh for the life of the world Titus 2.14 He gave himselfe for us that he might redeem us Thus was Jesus Christ a true Surety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that gave his life for the life of others as the Poet saith of Castor and Pollux Si fratrem Pollux alternâ morte redemit Virgil. Aeneid 6. that the one redeemed the others life with his own death So did the Lord Jesus this our Mediatour he became such a Surety for his Elect giving himselfe an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransome for them Alleg. Now The Socinian Doctrine Vide Grotium de satisfact cap. 1. cap. 8. how will the Adversary evade this why it is true saith Socinus This Christ hath done to deliver us from the punishment of sin But how not in way of satisfaction to God by procuring from him a discharge of our debt How then why only in reference to us that by this means we being induced to believe the truth of his Doctrine thus confirmed and sealed by his death and yeilding obedience unto God according to the pattern that he had set before us we might obtain Remission of sins and Eternall life which upon our repentance and new obedience God hath promised to give This is the summe as Grotius hath cast it up of what Socinus hath to say in this businesse Reply But how unsatisfactory is this Reply what is all this to the Texts alledged which assert a Redemption properly so called The death of Christ properly a Price affirming that we are bought bought with a price a Counter-price redeemed by a Ransome Now a Price a Ransome is somewhat that is tendred and given to the Deliverer for the redeemed not to the redeemed themselves And such was the death of Jesus Christ a Price and that properly so called So much may be collected from that place of Saint Peter 1 Pet. 1.18 19. where he telleth the believers to whom he writes Ye are redeemed not with corruptible things as silver and gold but with the precious blood of Jesus Christ So comparing one price with another silver and gold with the blood of Christ Now the former silver and gold given in way of Redemption is a true price and so is the later the Blood of Jesus Christ a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true and proper price of Redemption given unto God as a valuable consideration for the satisfaction of his Justice Away then with all those mysts or fogs which are or may be raised by any for the obscuring and darkning of this Truth of God which shineth so clearly through these emphaticall phrases and expressions of Scripture alledged as surely that eye must either be weak or wilful that doth not or will not see and acknowledge it Socinus propriè dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu precium definit id quod à detinente accipitur Vide Grot. de Satisf cap. 8. Alleg. As for that which Socinus alledgeth that a Price must be somewhat that is given to and received by one that setteth another free it is not worth the answering Reply For such was the death of Christ It was such a price as God the Father received accepted by way of satisfaction for those for whom it was tendred Accepted of God by way of satisfaction being contented with it As it was under tht Law what was there which any wayes accrued unto God from any of those Sacrifices what did he receive from them which might any wayes turn to his account in way of advantage Onely this was enough they were accepted of him as you have it Lev. 20.27 And so was it with this Sacrifice of the death of Christ which was prefigured
by those sacrifices Though God properly received nothing for it yet it was accepted of him But I shal no longer dwell upon this evidence neither shall I over-do the work in hand by alledging many more yet I must remember that Foundations cannot be too surely laid especially where Earthquakes are frequent as they are in the Church amongst us at this day And therefore let me yet subjoyn two or three In the next place what shall we say to those Texts of the Apostle Arg. 3. where he holdeth forth the death of Christ Christ the meritorious cause of our Reconciliation as the meritorious and procuring cause of our Reconciliation with God The places are wel known let them be seriously weighed and considered Rom. 5.10 When we were enemies we were reconciled unto God by the death of his Son Ephes 2.16 That he might reconcile both viz. Jews and Gentiles unto God in one body by the Crosse Col. 1.20 And having made peace through the blood of his Crosse by him to reconcile all things to himselfe In all which places the Apostle clearly holdeth forth the death of Jesus Christ as the proper meanes of procuring our Reconciliation with God Allegat Socinian Evasion Allegat To this the adversary answers as before True by this meanes wee are Reconciled unto God but not God to us As for God he was not an enemy to us but wee are enemies unto him He was ready to receive and imbrace us upon our returning to him by repentance Only wee were averse to him Enemies in our mindes through wicked workes Now this indeed Christ by his death effecteth say they reconciling us unto God Col. 1.21 by bringing us unto him in the waies aforesaid by repenting and believing To be reconciled to God the phrase cleared and vindicated Idem valet nos Deo conciliari Deum nobis Grot. de satisf cap. 7. Grot. ibid. ex Sophocle Repl. But hereunto we have returned answer already that for us to be reconciled to God and God to be reconciled to us imports one and the same thing This we have evidenced by shewing the use of the phrase in Scripture language To which might be added the consent of profane writers with whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be Reconciled to the Gods is as much as for the Gods to be reconciled to them who had offended them that so they might escape their anger and revenge But we shall not need to go down to the Philistines to sharpen this Goad In those very places alledged upon a serious review of of them we shall finde that the Reconciliation there spoken of is a reconciling of God to Man That to the Romans is cleare When we were Enemies wee were reconciled unto God How reconciled to him why so as to have peace with him ver 1. So as to have a standing in his grace ver 2. So as to be saved from his wrath ver 9. Such is the Reconciliation there spoken of by the Apostle which hee further maketh to be the proper and immediate fruit and effect of the death of Christ Reconciled by his death And consequently it must import not properly the Reconciling of our Natures unto God which is done in Sanctification and is an immediate fruit of the Spirit of Christ but the reconciling of our persons unto him by Justification which is the immediate fruit of his death In like manner in that place of the Ephesians chap. 2.16 Christ is said to have reconciled Jews and Gentiles unto God that by reconciling them first unto him he might reconcile them betwixt themselves Reconcile them to God in one Body And this he is said to have done by the Crosse Not by the Doctrine of the Crosse as Grotius in his later time going about to destroy what before he had built Cum crucem dicit simul intelligit doctrinam cruce sanoitam Grot. Comm. ad Eph. 2.16 Grotius de satisfact cap. 7. blancheth that Text the doctrine of the Gospel confirmed by his suffering upon the Crosse but by the merit of the Crosse as the same Authour in his first and better thoughts orthodoxly expounds it per vim scilicet placatricem by that pacifying appeasing vertue which is in his blood which he shed upon the Crosse By this meanes it was that he reconciled God to them and them to God And after the same manner in that other place Col. 1.20 God is said by Christ to reconcile all things to himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hîc sumendum ut suprà ver 16 sub ipso five ità ut ipsi pareant Grot. ad Col. 1.20 not In unum into one as Socinus would have it for then as Grotius noteth upon it it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No nor yet as Grotius himself in his declining time expounds it sub ipso under him viz. under Christ or to him viz. that they might obey him but to him viz. to God the Father So that other place of the same Apostle explains it 2 Cor. 5.19 God was in Christ reconciling the world to himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this he hath done by Christ viz. by and through his death So that Parenthesis there Col. 1.20 explains it Having made peace through the blood of his Crosse not the Doctrine of his Crosse but the blood of his Crosse viz. that bloody oblation made and offered upon the Crosse Sanguinis hîc fit mentio quîa per sanguinem foedera sancire solebant Idem ibid. wherby not only the Covenant was sealed as Grotius again there blancheth it but wherby the Justice of God was satisfied and so his wrath appeased Thus you see the adversary put by that muse also which being put to his shifts he made for and withall this evidence made out To which in the next place I shall subjoyn another near a kin to it Argu. 4 And that I take from Saint John who speaking of Christ calleth him the Propitiation Christ called the propitiation 1 John 2.2 He is the propitiation for our sins And againe chap. 4.10 God sent his Son to be a Propitiation for our sins the word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth Placamen somewhat wherby an other being offended is pacified That is the meaning of the Latine word made English Propitiation it imports somewhat whereby the anger of another is appeased and he is induced to be propitious mercifull favourable So much we may learn out of the Publicans Petition Luke 18.13 where hee prayeth God be mercifull to me a sinner The word is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Placator or Propitius esto Be thou appeased towards me be thou propitious to me This is Propitiation From whence the Mercie-seat or lid which covered the Ark was called the Propitiatory Exod. 25.17 So the Apostle following the translation of the Septuagint calls it Hebrews 9.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
as the same Apostle hath it cap. 1.2 the last Time or Times so St Peter cals them 1 Pet. 1.5 20. And St John the last Hour 1 John 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last Time or Hour So did the Apostles then look upon the world as drawing towards a period a consummation And that not far from it in their times what then may we do in ours But I passe on Thus Christ appeared in the end of the world and that but Once Once and but once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the Priests under the Law they appeared Often before God in the execution of their Ministeriall function The Priest went always say the 6th and 7th verses of this chapter i. e. daily every day into the first Tabernacle the holy place the second court of the Tabernacle or Temple accomplishing the service of God But into the second the Holy of Holies went the High Priest once every year Thus they appeared Often But Christ our High Priest appeareth but Once Once upon Earth and Once in Heaven Once upon Earth before Men Of this speakes the Apostle here in this 26. verse Once in Heaven before God Of this he speakes verse 12. By his own blood he entred in once into the Holy place i. e. Into Heaven Marke it Once he appeared upon Earth and once in Heaven Christ appeareth once upon Earth and once in Heaven As for any such second appearing upon Earth and returning to heaven before his coming to the last and generall Judgment Millenaries confuted as some imagine this our Apostle taketh no notice of it And therefore I dare not avouch it Nay hee tels mee expresly in the last verse of this chapter that Christ having been once offered to bear the sins of Many he shall appear the second time without sin unto Salvation unto them that looke for him Marke it Christ appeareth not twice upon Earth once to suffer and once to reign there personally and twice in Heaven once after his Resurrection and once after the settlement of his supposed Government as some have conceived but Once upon Earth and once in Heaven As for his second Appearing it shall be unto Salvation to the compleat and perfect salvation both of Soul and Body in heaven so Expositors I think universally expound that place of all those who love and look for that Appearing Heb. 5.9 2 Tim. 4.8 In the mean time let it be enough for us that he hath appeared once upon Earth So it may well be if we do but consider what followeth viz. the end of this Appearance which was To put away sin How Christ is said to have put away sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Abrogating abolishing taking away of sin Not taking it out of the world No the world still lyeth in wickednesse 1 John 5.19 Nor yet taking it out of the persons of his redeemed ones so as that it is should have no abiding no inbeing in them No this is a perfection reserved for heaven not to be looked for on Earth But so taking it away as that it shall not be imputed to them nor yet reign in them For both these ends Christ appeared upon Earth for the abolishing of sin in his people both in respect of Guilt and Power It is the former of these that is here properly and principally intended So much will appeare from the next clause which setteth forth the way and means whereby Jesus Christ effecteth this abrogation and abolition of sin viz. By the Sacrifice of himselfe The Sacrifice of Christ himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the Sacrifice which Christ our High-Priest offered Not the Bodies of other creatures as those Legall Priests did but his own body Offered upon Earth Vide D. L. in Heb. 1.3 9. ver 26. himself And this Sacrifice he offered up not in Heaven as the Socinian would have it in presenting himselfe before God his Father but upon Earth viz. in his Passion upon the Crosse There was this Sacrifice offered up Duplex est ut legalium quarundam victimarum ita Christi oblatio prior mactationis altera ostentationis Grot. de satisfact cap. 10. True indeed it was afterwards presented in heaven but it was first offered upon Earth So was it with some Sacrifices under the Law The blood of them was represented by the High Priest in the most Holy place as this our Apostle tels us ver 7. of this chapter but they were offered before viz. in the slaying and sacrificing of them by the Priest So was it in this Sacrifice of Christ How ever it be presented before God in heaven which is an other part of Christs Mediatorship as God willing I shall shew you hereafter belonging to the next branch his Intercession yet it was offered up upon earth viz. in his Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In mactatione Sacrificium Grot. de Satisf cap. 10. Thus were sacrifices said to be offered up when they were slain So profane Authors ever use the word and Scripture the like When God biddeth Abraham go offer his son Gen. 22.2 he addresseth himselfe to slay him ver 10. which because hee had intentionally done though not with his hand yet in his heart he is therefore said to have offered him up Heb. 11.17 Therein was Isaak a Type of Christ who was offered up after the same manner being actually slain There was he truely offered Hence it is that Saint John calleth him onely the Lamb slain Revel 5.6 and 13.8 which Saint Paul renders Sacrificed Offered Christ our Passeover is sacrificed or offered for us 1 Corinthians 5.7 Thus was Christ first offered up upon Earth Neither was this only a Preparation to that oblation which is made in Heaven as the Socinian would have it but a perfect Oblation The death of Christ more then a preparation to his oblation So was the offering made by the Priest in the Holy-place It was more then a Preparation to an offering a true Sacrifice As for the presenting of the blood of the Sacrifice in the Holy of Holies it was not properly a Sacrifice Grotius ibid. but rather the Commemoration of a Sacrifice already made So standeth it betwixt Christ's Oblation and his Intercession The former was done upon Earth There was the Sacrifice offered The later is only a Commemoration of that Sacrifice a presenting it unto God as it were continually to put him in minde of what was done that for the merit thereof hee may bee propitious unto his people And this is the Sacrifice whereby Christ is said to put away sin By this sacrifice Christ putteth away sin Not properly his Intercession in heaven but his Immolation his oblation upon earth in his death upon the cross So the Spirit of God clearly carries it every where ascribing the work of our Redemption the taking away of sin to the death and blood-shed of Christ He
saith the same Apostle Romans 5.18 or rather by one offence so the Originall hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. the first sin of the first Adam Judgment came upon all men unto condemnation Even so by the righteousnesse of one or one Righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Justification meaning the righteousnesse of the second Adam the free gift came upon all men unto Justification of life Thus there is but one way of Reconciling Men to God As there was but one doore at which Enmity brake in so there is but one doore to let in Reconciliation The same way that is held forth under the Gospell was also held forth under the Law Onely with this difference That which was velatum vailed and hidden in the one hidden under Types and Figures is Revelatum unvailed in the other Otherwise there is the same Jesus Christ yesterday under the old Testament to day under the New and the same for ever The vertue of his satisfaction extending as well backwards as forwards as well to the sinns of the Law as the Gospell So much is expressly asserted by the Apostle Hebrews 9.15 where this our Mediatour the Lord Jesus is said to have suffered death for the Redemption of the trespasses that were under the old Testament not that the sins of the fathers were not pardoned before Christ died but that they WERE pardoned onely by vertue of Christ's death who in reference to the vertue and efficacy of his death as I shewed you before is said to be the Lamb slain from the beginning of the World Rev. 13.8 Thus you see the first of these Attributes vindicated and cleared from such impeachments as it might be conceived to suffer through this Doctrine of Christ's satisfaction This maketh nothing against the Truth of God whether in his Threatnings or Promises Passe we now to the second How can this stand with the Justice of God Object 2 that one should suffer How Christ's Satisfaction standeth with the Justice of God and make satisfaction for the sin of another The Rule of Justice is Noxa sequitur caput The same person that sinneth should suffer To this it is answered Justice is twofold either strict and rigorous or moderated Answ Justice twofold Strict or Moderated and tempered with Lenity Clemency Mercy So is it with men Amongst us there is a Kings-Bench as it was wont to be called and a Chancery the one a Court of strict Justice the other of Equity And thus is it in Gods proceedings with his creatures with some he dealeth in strict Justice so he doth with reprobate Angels and reprobate men such as despise that Redemption which is held forth unto them With others he proceeds in a way of moderated and tempered justice So dealeth he with believers relaxing and dispensing with his own Law as to them accepting the satisfaction of another on their behalfs Alleg. But still is not this injustice thus to charge their sins upon another and to require satisfaction from him Is it not directly contrary to God's own Law Deut. 24. The Law Deut. 24.16 cleared where he expresly prohibits any such Commutation or Exchange ver 16. The fathers shall not be put to death for the children neither shall the children be put to death for the fathers Every man shall be put to death for his own sin Ans To this it is answered This is a Law for man not for God Answer That Law bindeth man not God binding the one not the other God having an absolute power over the lives of his creatures he may dispose of them as it pleaseth him and who shall say unto him what dost thou If he punish the sin of the father upon the child though it be unto death who shall challenge him of injustice when as both Parents children are guilty before him Reply But it may be said Here the case is otherwise Here the Innocent suffers for the Nocent Reply How the Innocent may suffer for the Nocent the just for the unjust 1 Pet. 3.18 He that knew no sin viz. by experience was made sin that is a Sacrifice for sin bearing the punishment thereof for us 2 Cor. 5.21 And can this be justice Ans To this it is answered Even thus it was in some of the cases fore-named Saul's sons were innocent as to that fact of their fathers for which they suffered And so was David's child as to his Fathers Adultery and murder And so were the people as to Davids act in numbring them What have these sheep done Yet who dares challenge God of injustice herein Rep. Why but that the Innocent should suffer and the nocent go free The nocent going free this may seem to be harsh Ans And was it not so in those two last named instances The Innocent childe and the Innocent people suffer whilest guilty David goeth free True he suffered in their sufferings otherwise his person not touched Repl. But it may be said in those examples there was some Relation and Conjunction betwixt the person offending and suffering which drew the guilt of the one upon the other Ans And is it not so here Betwixt Christ and his Elect people all true beleevers there is a neare Relation and Conjunction A threefold Relation The first Naturall the second Mysticall the third Voluntary Answ A 3. fold Relation betwixt Christ and the Beleever naturall mystical voluntary Christus nobis conjunctissimus naturâ Regno vadimonio Grotius de satisf Cap. 4. A naturall Relation they are of the same flesh and Blood Heb. 2.14 Christ is their kinsman their Brother A mysticall Relation He is their Head they his members Ephes 5.23 and 30. He is their King they his Subjects A voluntary Relation he is their Surety undertaking for them Now upon this threefold Account we find one man suffering for or with another Sometimes upon the account of a naturall Relation Thus Achans sonnes and daughters suffered with him John 7. And Davids childe for him Thus the Disciples conceived when they saw the man that was born blind that it might be for his parents sin John 9.3 Sometimes upon the account of a mysticall Relation Thus in a Politick Body Even as it is in the naturall Body where one member sometimes suffers for another the Back or the Head suffers for what the hand hath acted the Subjects sometimes suffer for their Prince Delirant Reges plectuntur Achivi So it was betwixt David and the people And sometimes Princes suffer for their Subjects If ye shall still do wickedly ye shall be consumed both ye and your King 1 Sam. 12. last And thus in the Church God sometimes removes the Candlestick because the people play with the light Rev. 2.5 Ezekiel must be struck dumb because the house of Israel is a rebellious house Ezek. 3.26 and 27. And thus in the family As children somtimes suffer for their Parents as in the cases aforesaid so sometimes Parents suffer for their Children
Elies sonnes were a break-neck to their father 1 Sam. cap. 3 and 4. Sometimes upon the account of a voluntary relation Thus Sureties suffer for their Principals And upon the like threefold account Christ may be conceived to suffer for us Upon that threefold account Christ suffered for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propinquus Redimens Montanus Numb 58. Ruth 3.9 1 Upon the account of a naturall Relation Being our kinsman he is also our Redeemer So it was under the Law the next of kin was to redeem the inheritance Lev. 25.25 whence it was that one the same word Goel signifieth both a kinsman and a Redeemer Thus is Christ our Goel Isa 59.20 Being our kinsman he is also our Redeemer 2. Upon the account of a mystical Relation Thus as our head he suffers for his members As our King he suffers for his Subjects As a Husband he is responsall for the debts of his Wife 3. Upon the account of a voluntary Relation Thus as a Surety he suffers for those for whom he hath ingaged To let passe the other two It is the third and last of these that I shall take hold of Which we shal find sufficient to free this Act from all imputation of injustice What Christ herein did or suffered he did it freely and voluntarily as our Surety undertaking this satisfaction for our sakes Now we say volenti non fit injuria Where the person is willing withall there is no wrong done Amongst men what more ordinary then for the Surety to make satisfaction for that debt which he hath voluntarily ingaged for And who is there that chargeth that with injustice Alleg. True it may be said In pecuniarie Mony-matters as Debts and Fines it may be so But not so in Corporall punishment Especially for one to suffer death for another Whether one may lay down his life for another Ans To this it is answered that even in these cases it is no unusuall thing for some kind of Sureties as those whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as ingage Body for Body life for life to suffer death for others Instances thereof amongst all Nations are rife Valerius de Amicitia Cicero de offic lib. 3. That of Damon and Pithias is obious The one of them being condemned to death by the Tyrant Dionysius and desirous to visit his friends before he dyed the other ingageth for him tody in his room in case he returned not by the day appointed Which sheweth that such ingagements in those times were not unusuall So much is not obscurely insinuated in that of the Apostle Rom. 5.7 Peradventure for a good man some would even dare to dye This some have done and Heathens never made any scruple about the lawfulnesse the Justice of it And surely were it so that men were Lords of their lives as well as of their estates that they might as freely dispose of the one as of the other as Heathens apprehended they might then could there nothing be said against it This it is as Grotius Grotius de satisfact cap. 4. well notes which maketh the difference betwixt these two the laying down ones Money and his life for another The one a man hath a more absolute power and dominion over then the other over his money then over his life And upon that account he may ingage and alienate the one where he may not the other Were it so that a man had as much power over his life as over his money there could be no more question about laying down the one then the other Now this is it in the case we have now in hand This was Christ's priviledg He being an absolute Lord he had also power over himself over his own life Christ a Lord over his own life so as he might lay it down at his pleasure which others may not do This we may take from his own mouth John 10.18 I have power to lay down my life Power not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ability but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority Right This he had by concession and grant from God his Father who had given him power over all flesh John 17.2 And this he had in and from himselfe Being God he had power over himself as Man to dispose of his Manhood as pleased him Now the case being so that which is questionable in others is out of question in him He might do what he did ingage and lay down his life for others as a Surety in their stead 2. To this add what is very considerable His ingagement not of private but publick concernment that this engagement of his was not for one or yet a few but for many He gave his life a Ransome for many Matthew 20.28 Now however such a private engagement for one to lay down his life for another in an ordinary way may be looked upon as not warrantable not allowable Yet in a case of publick concernment to do it for a mans Country this hath ever been looked upon not onely as lawfull but laudable And so in the case of Hostages given in war where some particular persons ingage their lives for performances of promises and conditions agreed upon by the party which they ingage for This in all ages hath been and still is an ordinary practice and who ever questioned the lawfulnesse of it And Such a Surety was our Mediatour not in a private but in a publick way not for one or a few but for many Yea for a world So the Elect are called God was in Christ reconciling the world to himselfe 2 Cor. 5.19 that is the Elect world for no other are reconciled unto God but they For this world Christ laid down his life And that to free them from Eternall death Who can charge this Act with any imputation of injustice Thus have I vindicated this second Attribute also the Justice of God Now passe wee to the third Object 3 How can this stand with the Grace and Mercy of God his Grace towards us his Mercy towards his Son 1. How this standeth with Grace Allegat 1. For his Grace towards us This it is which is every where held forth and cryed up as that which hath the main stroake in the businesse of Mans Salvation By Grace ye are saved Eph. 2.8 The Grace of God which bringeth salvation Tit. 2.11 Now how can this stand with satisfaction required and received Ans To this it is answered that were it so that this satisfaction were required and received from us now it were inconsistent with Grace But not so being received from another Gods grace and Christs satisfaction are no waies repugnant Gods Grace Christs satisfaction no waies repugnant The one doth not so much as cloude or darken the other Nay herein in putting our salvation upon this way the grace of God is gloriously exercised and manifested In no way so much So much will appear in diverse particulars Gods grace in
this way gloriously manifested 1. In that God was pleased thus to dispence with his own Law In dispencing with his Law The Law was peremptory The day that thou eatest thereof thou shalt die the death Gen. 2.17 under that one particular menacing every transgression with death Now with this Law God being the supream Law-giver and so having power to dispence with his own positive and penall Lawes he dispenceth being content to accept that satisfaction which the Law required from the person of another This dispensation was an act of grace free grace God was no waies bound to admit of such a satisfaction by a Surety which the rigour of the Law exacted from the person of the offender 2. That God was pleased to indulge such a dispensation unto Men not to Angels For men not Angels God spared not the Angels which fell saith Saint Peter but cast them down to hell and delivered them into chaines of darknesse to be reserved unto Judgment 2 Pet. 2.4 Jude 6. Here is no relaxation but a strict execution of Justice upon them Not the like upon man To him God grants a dispensation a gracious dispensation moderating Justice with Mercy admitting such a Satisfaction for him not for the Angels 3. That God did not only admit this way of Satisfaction but himselfe finde it out In finding out this way This was his Act an act of his Wisdome God was in Christ reconciling the world to himselfe 2 Cor. 5.19 When men and Angels were at a losse neither of them could find out a way of satisfaction unto the Justice of God but by an eternity of punishment now God himself findeth out a way This was an act of Grace of speciall and singular Grace there being nothing else that could move God to it but his Grace Yet further 4. That God should put his own Son upon this Work 4. In putting his Son upon the work His Son his Naturall Son his own Image his onely Son his dear and welbeloved Son his second selfe that he should give him here was grace here was love unparalell'd love So God loved the world that he gave his onely begotten Son John 3.16 So how So as cannot be either paralell'd or expressed That he should give him and that not only to declare the way and means of Reconciliation by his Doctrine in his Life and to confirm it with his Blood in his Death which is the highest pitch that the Socinian reacheth but also to make Reconciliation as the Authour to the Hebrews hath it cap. 2. ver 17. And that by making satisfaction unto the Justice of God by giving his life a Ransome for us Surely never such an act of Grace as this Herein God commendeth his love to us that while we were yet sinners Christ died for us saith Saint Paul Rom. 5.8 Herein is love saith Saint John not that we love God but that he loved us and sent his Son to be the Propitiation for our sins 1 John 4.10 This act of God in giving Christ unto death for us how ever it was an act of Justice towards Christ yet it was an act of Grace towards us So the Apostle expresly holdeth it forth Heb. 2.9 That he by the grace of God should taste death for every man the grace of God towards the universality of his Elect for whose sake Christ was offered Henceforth then let the mouth of the Adversary be for ever stopped Christ's Satisfaction exalteth God's Grace Let not Socinians charge this upon us as they do that whilest we assert the Satisfaction of Christ we derogate and detract from the Grace of God Nay therein we advance and exalt it and that far above what ever they by their doctrine do or can do To give Christ to be a Surety for us is a greater act of grace then to give him to be a Teacher to us To give him to die for us in our room and stead is greater grace then to give him onely for a Guid to direct and lead us by his Doctrine and Example Yet further 5. In the fifth place Behold the Grace of God further exercised in the Application of this Satisfaction 5. In the free Application of this Satisfaction to some not others Where is it that God applyeth the death of Christ maketh it effectuall to one and not to another Surely this is no other but an act of Grace free Grace Let it then go for a most unjust and groundlesse imputation that Christ's Satisfaction cannot stand with the grace of God when as the one shineth forth so clearly so gloriously in the other Justification an act of grace notwithstanding this Satisfaction Alleg. But yet it will be said If such a Satisfaction hath been made and received how can Justification then be said to be an act of Grace free-grace So we find it held forth in Scripture Isai 43.25 I even I am he saith the Lord that blotteth out thy transgressions for mine own sake Being justified freely by his grace saith the Apostle Rom. 3.24 Now how can this be if such a Satisfaction be made Ans To this it is answered Still both these will stand well together God blotteth out our sins for his own sake and yet for Christ's sake The phrase excludes our merits not his merits No it is with his Blood that these sins are blotted out 1 John 1.7 Rev. 1.5 Again well may God be said to forgive sins for his own sake whilest he forgives them for his Son's sake in as much as Father and Son are both one One as in essence so in will and worke only differing in order of working Thus are they one in this act of Justification And thence is it that forgivenesse of sins is attributed sometimes to Christ Col. 3.13 Even as Christ forgave you And thus may we be said to be justified freely by Grace and yet through the merits of Christ So much we may learn from the Apostle in that place alledged Rom. 3.34 where he putteth them both together Being justified freely by his Grace through the Redemption that is in Christ Jesus The like again Ephes 1.7 In whom we have Redemption through his Blood the forgivenesse of sins according to the riches of his Grace And well may these stand together as being causes subordinate the one to the other God's grace the supreme and first moving cause Christ's Redemption the meritorious and procuring cause Thus are we said to be justified not onely by Grace but freely by Grace viz. in reference to us our merits not so to the merits of Jesus Christ Alleg. But it may be further said How Forgivenesse of sin standeth with this Satisfaction Supposing such a Satisfaction how then can sins be said to be forgiven That is the word in frequent use in Scripture In the Lords Prayer we pray Forgive us our Debts And so we finde Justification frequently called the forgivenesse of sins one part of it being by a Synecdoche put
be cruell towards another when he putteth him to torment or pain without a cause or putteth him to great torment for a small cause The Chyrurgian that puts his patient to great pain for the saving of life or limb when there is no other way of Cure he is not therein to be accounted cruell Thus standeth the case here It was not without cause and great cause that God thus delivered his Son to the death This he did not only for those ends assigned by the Socinian that he might seal his doctrine with his blood and shew himselfe a pattern of Obedience but for a greater end then these viz. for the Redemption of a world as I showed you that when there was no other Remedy Grotius de satisfact cap. 6. Now as Grotius well presseth it against them this End being added to those by them alledged it cannot make Christs sufferings greater then they were which they themselves acknowledg were inflicted by God his Father and that without any Cruelty Nay by how much the ends propounded were more and greater so much the further were those sufferings from all appearance of cruelty So as our doctrine in this regard freeth the Majesty of God from such an Imputation far more then theirs Christ able to undergo and overcome them 2. Besides what is also considerable Though the sufferings of Christ were great yet was there no such Cruelty in inflicting them upon him who was able both to undergoe and overcome them This was Jesus Christ able to do As he had power to lay down his life so also to take it up again John 10.18 That burden which would crush a child a strong man will go lightly away with as Samson being inclosed within the walls of Gaza did with the Gates thereof which he took upon his shoulders and carried up to the top of the mountain Judg. 16.3 Thus did the Lord Jesus being inclosed in the Grave he carried away the gates of death which would have crushed all the sons of Men into the pit of Hell So as those sufferings though great in themselves yet to him they were not so great His dying was but a Tasting of Death as the Apostle calleth it Hebrews 2.9 but I will follow the Adversary no further You now see these his supposed strong-holdes in a good sense slighted Those locks wherein he conceived his strength to ly cut off the Arguments and Allegations producible in this cause with the severall improvements of them clearly answered and satisfied Quest Onely a Query or two is yet behind Whether God could not have pardoned sin without any such satisfaction which I shall send away with their Resolutions briefly and so dismisse this point Q. 1. Could not God have pardoned sin freely without any such Satisfaction And might he not have done it Answer 1 A. 1. To this it is answered From Power to Will no good Consequence 1. A posse ad esse or velle c. From Power to Act or from Power to Will the Consequence wil not hold Because a man can do or may do such or such a thing it cannot thence be concluded that he hath done it or wil do it Suppose that God might have pardoned sin in such a way yet it will not thence follow that he hath done it Answer 2 A. 2. But 2ly without any derogation from the perfection and absolutenesse of his Power How it may be said that God could not do this it may be said with a reverence that this was a thing which God could not do Onely let it be rightly understood Not that it is so in it self absolutely considered but ex supposito upon the supposition of his Decree Gods decree was that sin should be punished with death that the one should be the wages of the other And that decree was gone forth the sentence was past upon man to that purpose The day thou eatest thereof thou shalt dye the death Genesis 2.17 Now this being presupposed it may with reverence be said that God could not pardon sin without some such satisfaction as the Law required Neither is this to be attributed to any defect of Power in him but to the perfection of his nature Upon this account it is that wee say that God cannot do this or that which man can do He cannot sin he cannot Lye Tit. 1.2 It is Impossible he should do so Heb. 6.18 And why so The Apostle renders a reason for it 2 Tim 2.13 He cannot deny himself Gods Truth and Justice they are himselfe And being so he cannot go against them And thus is it in this case To pardon sin without any satisfaction supposing the foresaid decree and sentence it cannot stand with the Truth and Justice of God and therefore he cannot do it This is Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle cals it Rom. 1. last The Judgement of God Jus Dei saith Beza Gods right Justitia Dei saith Erasmus and the Vulgar Gods Justice that they which do such things are worthy of death This is not only a Positive Law but Lex naturae the very Law of nature a Law Originally ingraven in the nature of God himself and by him as a Counterpane from that Originall imprinted upon the nature of man And being so God could not go against it so as to let sin go alogether unpunshed This he could not do without wrong and injury to himself Repl. No may some say May not men without any wrong or injurie remit what they please of their owne right Whether men may alwayes remit what they please of their own right Answer To this it is answered 1. This is not universally true Some cases there are wherein men may not part with their owne right Parents may not remit that honour and Obedience which of right is due to them from their children Husbands must not part with their Headship which they have over their Wives And why because this were against the Law of God and the Laws of nature It is a good limitation which is given by Casuists to that vulgar Maxime A man may part with as much of his own right as he will to another but it must be Salvo jure tertii saving the right of a third Saving the right of God of the Law of the Magistrate of a mans Neighbour Where any of these are wronged or injured by the Concession a man may not part with his owne right Now thus standeth it here should God passe by sin without any satisfaction it would bee a wrong to his Law as well as to his Truth and Justice And therefore it cannot bee 2. But 2ly Suppose man might do this yet God cannot This may seem a Paradox but we shall find it a Truth Though man may part with his owne right yet God cannot How so Because Gods right is himselfe Deus ipse est jus suum Marke it Gods right is himselfe and therefore he cannot part with it Upon this
waies of peace Luk. 1.79 Causing them to walk in the statutes and to keep the Judgments of their God and so to yeild an Evangelicall Obedience to his Law keeping his word and his Covenant walking in their measure worthy of the Lord unto all pleasing Not willingly offending or provoking him Thus doth this our Mediatour save his people from their sins as the Angel telleth Joseph Matthew 1.21 Those who beleeve on him they are his people And them hee saveth from their sins not onely from the Guilt but also from the Power of them He saveth them from all their uncleannesses as the Prophet hath it Ezek. 36.29 So as whilest sin is not imputed to them it doth not reigne in them No thus they sin not So saith Saint John of him that abideth in Christ 1 John 3.6 He sinneth not Not willingly with full consent of will not so as to make a practise of sin so as to live in a course of known sin No whosoever so sinneth hath not seen him nor known him as it there followeth Presumptuous sinners are strangers unto Christ they never had any lively apprehension any effectuall knowledge of him Those who so know him he keepeth them from such sins whereby they should violate and make void the Covenant betwixt their God and them And thus you see the former Branch of this Point opened and explained How Christ is a Surety on the believers part to God A Surety in way of Satisfaction for what is past A Surety in way of Caution for what is to come Come we now to the later to see how he is a Surety on God's part to man II. Christ a Surety on God's part to man This it is saith the Socinian which is intended by the Apostle in the Text fore-named Heb. 7.22 where he calleth Christ Dr L. Comment ad loc The Surety of a better Covenant viz. the New Covenant So he is say they on God's part to us being sent by God to us and contracting a Covenant with us in his Name he then ratified it on God's part making faith of it unto us undertaking that God would keep the promises thereof and perform them unto us And herein we will not differ with them In this sense though not onely in this as they would have it Christ is rightly said to be the Surety of this Covenant in as much as he undertaketh for it on God's part that all the promises thereof shall be made good to us This is that which the Apostle tels us 2 Cor. 1.20 where speaking of Christ Assuring the Promises he saith that All the Promises of God in him are Yea and in him Amen As they are made in him and for him so they shall be made good by him and through him Hereof he giveth assurance unto us And that he doth divers wayes Which he doth divers wayes By his word by his works by his Blood by his Spirit Every one of which maketh faith to us concerning the Covenant and the Promises thereof 1. By his Word 1. By his Word Thus did Moses promise for God under the Law assuring the people by word of mouth of the performance of his Covenant unto them Moses pro Deo spospondit in lege veteri Jesus pro Deo in nová lege Grot. Com. ad Heb. 7.22 And thus hath Jesus Christ promised for him under the Gospel Being upon earth he declared and published the Covenant in his name by word of mouth assuring all the promises thereof unto believers making faith of them Verily verily I say unto you it is his speech to the Jewes John 5.24 He that heareth my word and believeth on him that sent me hath everlasting life hath it in the promise hath the insurance of it and shall not come into condemnation but is passed from death to life Being already made partaker of the life of grace he shall also be certainly made partaker of the grace of life the life of Glory as certainly as if he were already possessed of it Thus did Christ then in his own person hold forth the Covenant of grace preaching publishing the Gospel of the Kingdom assuring all penitent believers of the performance of the Stipulation on God's part And the same he now doth by his Ministers whom he sends upon the same errand to publish the same Covenant and in his Name to assure all those who shall accept it of the performance therof unto them This is the Commission which he giveth unto these his Ambassadors viz. That Repentance and Remission of sins should be preached in his Name among all Nations Luk. 24.47 Go ye into all the world and preach the Gospel to every creature He that believeth and is baptized shall be saved Mark 16.15 16. Thus he assureth the Covenant by his Word And secondly By his Works 2. By his Works They were a confirmation to his Word and so a further assurance unto us This is that which our Saviour tels the Jews John 5.36 I have greater witnesse then that of John the works which I do bear witnesse of me John's Testimony was only verball by word And such is the Testimony which the Ministers of the Gospel give But Christ's Testimony is confirmed by works What works why the works of God as he cals them John 9.3 such works as his Father had given him to do John 5.36 And such works as none but God could do So he tels the Jews John 15.24 If I had not done the works which no other man did And what works were these why his miraculous works some of which were such as never any before him did As viz. the casting out of all kind of Divels the curing of all kinds of diseases onely with his word the raising up of the dead after four dayes buriall These were the Works of God as himselfe saith of that cure done upon the man that was borne blind John 9.3 He was so born saith he that the works of God should be made manifest in him viz. in the restoring of him to sight And these were such works as never man before him did So saith the blind man of that cure done upon himselfe Since the world began was it not heard that any man opened the eyes of one that was born blind ver 32. of that Chapter Moses and Elias and Elisha those great Prophets they had done many great works but none like these And being such they bear witnesse of him The works which I do in my Fathers Name they bear witnesse of me saith he to the Jewes John 10.25 They bare witnesse to his Person that he was the Son of God And they bare witnesse to his Doctrine that it was the word of God confirming it Of such use were those Miracles wrought by the Apostles in his Name They went forth saith the Evangelist and preached every where the Lord working with them and confirming the word with signs following Mark 16.20 What signs why those spoken
of ver 17. miraculous works wrought by the power of God for the confirming of their Doctrine And of such use were those unparalell'd works wrought by Christ himself They were a strong confirmation to his word carrying with them a strong conviction leaving unbelievers without excuse and aggravating their Infidelity So our Saviour presseth it upon the Jews in that place fore-named Joh. 15.24 If I had not done among them the works which no man did they had not had sin They might then have had some plea some excuse for their Infidelity their rejecting him and his doctrine How ever their sin had not been so hainous as now it was This Testimony added to the former rendred their infidelity both inexcusable and damnable Thirdly By his Blood 3. By his Blood Thus he also confirmed his Doctrine taking his death upon it sealing the Covenant with his Blood Thus were Covenants anciently ratified and confirmed by Sacrifices Psal 50.5 with Blood Thus was that Old Covenant made betwixt God and his people as I shewed you even now with the sprinkling of Blood Exod. 24.8 And Moses took the Blood The Old Covenant made with Blood and sprinkled it on the people and said Behold the Blood of the Covenāt which the Lord hath made with you In imitation wherof the Heathens afterwards made their Covenants after the same manner Thence came the word Sanctio a Sanction as some conceive it à Sanguine from Blood which was used in the making of it A mystical ceremony betokening the constancy and stability required in keeping of the Covenant specially Covenants made with God which ought to be even to the shedding of blood loss of life As our new Annotation explains it in the place last named Or as others importing a Commination Grot. Com. in Mat. 26.18 or execration against him that should violate such a Covenant viz. that his blood should be shed after the same manner Even as the story tels us of Saul 1 Sam. 11. Engaging the people to a just revenge of that reproachful affront offered by Nahash the Ammonite to the men of Jabesh-Gilead when he required them to put out their right eyes before he would make a covenant with them He took a yoake of oxen saith ver 7. and hewed them in pieces and sent them through all the Coasts of Israel by the hand of the Messengers saying Whoseever cometh not forth after Saul after Samuel so shall it be done unto his oxen viz. they should be hewed in pieces after the like manner The like signification probably there was in this Ceremony of blood used in covenants to intimate what they deserved who should violate them viz. to have their blood shed Thus was that old Covenant made And thus was this new Covenant So is the new Covenant made It was ratified after the like manner with blood Only with this difference That was confirmed with the blood of Beasts this with the Blood of the Mediator as the Apostle observeth it Heb. 9.12 c. To this end among other it was that Jesus Christ shed his Blood upon the Cross for the ratifying that Covenant wherof he was the Mediator So much we may learn from himselfe Mat. 26.28 where in the Celebration of his last Supper taking the Cup into his hands which was a Sacrament of his blood afterward to be shed upon the Crosse This saith he is my blood in the new Testament or Covenant And thus elsewhere we finde the Blood of Christ called the Blood of the Covenant So you have it Zach. 9.11 where the Prophet speaking of those deliverances Temporall and Spirituall which poor captives should receive by the Messiah As for thee saith he by the blood of thy Covenant I have sent thy prisoners out of the pit where is no water That Blood of the Covenant was the Blood of the Messiah whose Covenant is by Blood as the margin there readeth that place And so again Heb. 10.29 and 13.20 the Apostle speaking of the Blood of Christ he calleth it the Blood of the Covenant the Everlasting Covenant id est the Blood of Christ wherby the new Covenant was ratified and confirmed So it was and that both on our part and Gods part On our part in the wayes aforesaid minding us how stable we ought to be in the Covenant of our God how we ought to resist even unto Blood if God call us to it striving against sin Heb. 12.4 And what we shall deserve in case we shall violate that Covenant On Gods part assuring us of the performance of the Covenant Which last I conceive without any prejudice to what hath been already said may be looked upon as most properly and peculiarly intended by the Apostle in that place forealledged Heb. 7.22 where he calleth Christ the Surety of this better Covenant Pareus Com. ad loc viz. Quia novum foedus sanguine morte suâ obsignavit as Pareus explains it Because he hath sealed the New-Covenant with his Blood taking his death upon it Therby assuring unto beleevers the performance of all those promises which he had made to them in the name of God his Father Here is a third Insurance 4. The fourth and last is the Spirit 4. By his Spirit This is yet a further witness So Saint John maketh it in that known but obscure place 1 John 5.8 There are three that bear witnesse in Earth the Spirit and Water and Blood What he means there by water and Blood I have shewen you before from the sixth verse which I fell with by the way By the one is understood the benefit of Justification purchased by the blood of Christ By the other of sanctification an effect of his Spirit which is compared to water for the cleansing purifying qualitie of it Now to these the Apostle joyns also the Spirit as giving yet a further Testimony It is the Spirit that beareth witnesse saith the sixth verse there Not but that the Blood and the water bear witnesse also The Blood of Christ shed upon the Crosse and sprinkled upon the Conscience of the Beleever that sealeth up the Covenant to him And so doth the work of Grace the work of Sanctification wrought in the heart by the Spirit But besides this there is yet another witness which is the witnesse of the spirit viz. an Immediate work of the same spirit of Christ sealing up the covenant of grace unto the soul and conscience of a beleever assuring and perswading him of Gods performance of the conditions of his part The witness of the Spirit what This is the witnesse which the Apostle spea of in that known place Rom. 8.16 The spirit it selfe beareth witnesse with our spirits that we are the children of God The spirit beareth witnesse concerning our Adoption with our Spirit or to our Spirit the Original wil bear either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this it doth not only mediately by the work of it by making a real and
permanent impression upon the soul stamping the Image of God upon it making it partaker of the Divine nature as S. Peter calls the work of Grace which consisteth in those divine Qualities of Holiness and Righteousness 2. Pet 1.4 which is as a mark a Character wherby men may know whose children they are Even as the Spartans or Lacedemonians of old are said to know what stock linage they were of by a mark that was made upon their bodies by the head of a Lance G ot in Rom. 8.16 or Speer as Grotius illustrates it Not only so but besides this there is a more immediate witnesse of the Spirit sealing up that and other benefits unto the soul Thus it testifieth to the spirit and with the spirit of the Beleever The spirit of Christ and his own spirit they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witnesse together each bearing witnesse with the other His Spirit beareth witnesse with the Spirit of Christ viz. by observing the work of that spirit the work of grace and Sanctification wrought in upon the soul And the spirit of Christ beareth witnesse with his spirit by assuring him as of the truth of that work of Grace so of his Interest in that and all other benefits belonging to the Covenant of Grace Thus doth the Spirit notifie unto the soul of a Beleever it own interest in Christ and his Benefits So saith the Apostle 1 Cor. 2.12 We have received the spirit of God that we may know the things which are freely given us of God Those spirituall benefits and blessings which beleevers have by Christ whether in present possession or future expectation the Spirit causeth them to know them To know them not onely in a generall way in the Theory to know what they are but to know their owne right unto them and interest in them assuring them both of the one and of the other And in this respect again as judicious Diodate looketh upon it Christ may be conceived to be called the Surety of the Covenant Diodate annot in Heb. 7.22 in as much as he assureth the Grace of the Covenant the grace of God by his spirit unto the soul And thus you see this other Branch of this point opened and explained unto you How Christ is said to be a Surety on Gods part to Man Assuring him of the performance of the conditions of the covenant on God's part which he doth as you have heard by his Word by his Works by his Blood by his Spirit And thus am I at the length got off from this third Staffe also where we have seen how Christ is a Mediatour betwixt God and man Qua Sponsor as a Surety undertaking for man to God and for God to man Which being the middle and as I conceive the principall staffe of this mysteriall Ladder I have stood upon it the longer Which I have done as not without content to my selfe in the contemplation of these divine and sacred Truths so I trust not without some benefit to you to all you who desire to be clearly and fully informed concerning this great mystery of Christ I shall now in the Name and Fear of God passe on to those two other steps which I shall passe over with what convenient speed I may reserving the Application of all into the close The fourth Staffe of this mysticall Ladder Jesus Christ is a Mediatour betwixt God and men in the fourth place Quà Intercessor as an Intercessour Such a Mediatour was Job for his friends Job 42.8 My servant Job shall pray for you Christ an Intercessour for him will I accept And such a Mediatour is the Lord Jesus for his elect people So he was upon Earth and so he is in Heaven Upon Earth He was so upon Earth Then was he an Intercessour then did he performe a peice of this part of his Mediatorship interceding with God his Father in the behalfe of his elect People This he did in those many sweet and fervent prayers which he poured forth for them from time to time specially in that sacred and solemn one which we have recorded John 17. A prayer so divine so heavenly that whosoever hath ought of the Spirit of Christ cannot but be exceedingly affected and even ravished with it There have we a true Cygnea Cantio a Swan-like Song wherein our blessed Saviour being then to leave the world he commendeth his Elect in the present and succeeding ages to the care and custody of God his Father that he would conferre and bestow upon them all those benefits which himselfe had purchased for them As namely that he would sanctifie them ver 17. Sanctifie them through thy Truth That he would keep them in unity ver 11. Holy Father keep them through thine own Name those whom thou hast given me that they may be one as we are i. e. joyned in the unity of faith and love one in him and one among themselves That he would deliver them from evill ver 15. I pray not that thou shouldest take them out of the world but that thou shouldest keep them from evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that evill one viz. Satan their grand Enemy That he would expresse his peculiar love to them ver 23. That the world may know that thou hast loved them as thou hast loved me So again ver 26. That the love wherewith thou hast loved me may be in them That he would fill their hearts with inward joy and comfort ver 13. That they may have my joy fulfilled in themselves And finally that in due season he would bring them to the participation of the same eternall glory with himselfe ver 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory And so beholding it might be transformed into it Thus did he then intercede for his Elect Praying for them This he did in his Life and this he did in his Death Even upon the Crosse whilest he was a Sufferer he was also an Intercessour So saith the Prophet Isai chap. 53. ver 12. He bare the sins of many and made Intercession for the transgressours So he did in that prayer of his which he poured out in the Paroxisme of his Passion the midst of his Agony in the behalfe of those that crucified him Father forgive them for they know not what they do Luke 23.34 Thus was he an Intercessour upon Earth And he is the same in Heaven He is so in Heaven There he performeth the same office stil interceding though not after the same manner that he did here upon Earth Grot. Com. in Heb. 7.25 Non submissâ ut olim sed potenti Interpellatione as Grotius citeth it out of Gregory not any longer in a submisse humble way with knees bowed down with hands and eyes lifted up as here he did in his state of humiliation but in a way sutable to his glorified condition In
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
to be beutifull Rom. 10.15 Loe here then glad tidings of good things as it there followeth So is it to a convicted a condemned Rebell to hear of some speciall favorite who hath undertaken to mediate for him with his Prince to make his peace much more that he hath done it Such are the tidings which the Gospel brings to all selfe-convicted selfe-condemned sinners who being convinced of Enmity desire Reconciliation with God Loe here a Mediatour the great favorite of heaven the onely begotten Sonne of God he hath undertaken to make their peace nay hee hath done it So as there wants no more to the compleating of this Reconciliation but onely that they should come unto him and unto God by him of which I shall speak more anon And therefore let not any in the sense of this Enmity runne away from God as Adam did in the garden If they be but willing to be Reconciled lo here a way a certaine way made for it For this very end is Jesus Christ appointed a Mediatour betwixt God and men This for those who are yet in a state of Enmity 2 To such as are Reconciled 2. For those who are Reconciled unto God all true Beleevers who being by faith made one with Christ have received the Attonement are at one with God by and through him let them with comfort look up to this their Mediatour drawing and drinking water from this well of Consolation Which they may do divers wayes 1. Here is comfort to them against their daily sins their daily infirmities 2. Comfort against daily infirmities which deserve to separate and threaten a breach betwixt their God and them to disolve that agreement which is betwixt them and to make God an Enemy to them again True this they deserve to do and in their own nature they tend to it Never a sin but being a breach of Gods Law tends to a breach betwixt God and the sinner But here is the comfort There is one that interposeth betwixt God and them even this our blessed Mediator the Lord Jesus If any man sin saith Saint John We have an Advocate with the Father Jesus Christ the righteous 1 Joh. 2.1 If any man sin viz. of Infirmity being overcome by some temptation not purposing not intending so to do but doth the Evill which he would not as the Apostle saith of himself Rom. 7.19 let such a one know and know it to his comfort He hath an Advocate with the Father a Mediator an Intercessour who is at hand to plead his cause to answer what can be laid to his charge A strong consolation So is it to a pretended delinquent to know that he hath a good Advocate who knoweth how to answer the Law Such an Advocate have all penitent beleeving sinners an incomparable Advocate Jesus Christ the righteous one who by his own perfect obedience hath satisfied the Law already which being by him pleaded stops all further proceedings in way of Justice Such an Advocate have we One who is the Propitiation for all our sins as it there followeth verse 21. One who by that Propitiatory sacrifice offered up upon the altar of the Crosse expiated satisfied for the sinnes of his people And having made that satisfaction upon earth now he pleadeth it in heaven Otherwise he should lose the fruit of his death Having shed his blood upon earth now he presents it in heaven This did the High-Priest under the Law as I have shewen you Heb. 9.7 Having first slain and immloated offered up the sacrifice in the first Tabernacle the outward part of it then he presented the Blood of it in the second Tabernacle the holy place there offering it up for the Errours of the people You know the mystery The former of these was a Type of Christ's Oblation upon the Crosse the other of his Intercession in heaven where he continually presents unto God his Father the merit of that blood which was shed upon the Crosse offering it up for the sins of his people their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Errours their sins of Infirmity which they are continually subject to And by this means doth he maintain that peace which before he had made by the blood of his Cross viz. by Appearing in heaven as a Mediator an Advocate on the behalf of his people A just ground not only of Consolation but of Triumph unto all beleevers so the Apostle maketh it in that place fore-cited Rom. 8.33 34. where he closeth up that his excellent Treatise of Justification with this triumphant Challenge Who shall lay any thing to the charge of Gods chosen c. Who is he that condemneth 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 So long as we have such a Mediator in heaven we shall not need to fear that our sins of infirmity shall ever make a breach betwixt our God and us 2ly Upon this ground let beleevers strengthen their hearts against the inordinate feare of totall and finall Apostacie 2. Comfort against feare of falling away of falling away from the grace of God True this of themselves they are subject to but this they shall be preserved from by the power and care of this their blessed Mediatour to whose custody they are committed This is a benefit which as I have shown you the Elect Angels are conceived to reap from Jesus Christ the benefit of Confirmation so as they shall never fall from God as the other did And this benefit shall all true beleevers have by this their Mediator Being once given to him and once reconciled unto God by and through him they shall never more fall from his grace and favour againe but they shall now be kept by his power through faith unto salvation So much we may learn from the Apostle Rom. 5. 10. If when we were enemies we were reconciled unto God by the death of his Son much more being reconciled we shall be saved by his life Of the two Reconciliation is a greater work then Confirmation To be brought into grace and favour with God then to be kept in it Now Christ having effected the former hee will not faile in the later they who have received the fruit and benefit of his death let them bee assured of the benefit of his Intercession Being Reconciled by the one they shall be saved by the other Upon this condition it was that God the Father gave his Elect people unto Christ that hee should redeem them and save them This is the Fathers will which hath sent me saith our Saviour that of all which he hath given mee I should lose nothing but should raise it up again at the last day John 6.39 O Christians Can you but evidence this to your own soules that you are given to Christ given to him to believe on him as the verse following explains it ver 40. now doubt not your standing in the grace of
God No Jesus Christ this good shepherd will not lose any of his sheep He will not suffer you to perish and miscarry totally and finally to fall away from this grace of God But having through him through his blood had access into this grace you shall stand and abide in it till Grace bee swallowed up of Glory He who hath made you partakers of the first Resurrection will also make you partakers of the second even of that Resurrection of the Just raising you up unto that blessed and glorious life which is put into the hands of this your Mediator to dispence to all those who are given unto him This I speak not to render you secure in this your standing Confident you may be Christians may be confident but not secure you ought to bee We are alwaies confident saith the Apostle 2 Corin. 5.8 And this all beleevers ought to bee Holding fast their Confidence and rejoycing of hope firm unto the end as the Apostle hath it Hebr. 3.6 Not casting away their confidence which hath great recompence of reward as the same Apostle presseth it Hebrews 10.35 But not secure not trusting to your owne strength which if leaned upon will be found to bee but weaknesse but in the strength of another even of this blessed Mediatour who hath prayed for you that your faith should not fail Thus doth a Child walking in slippery waies it trusteth more to the hand that leadeth it then to its own feete Such is a Christians way to Heaven a slippery way So David apprehended it when hee put up that prayer unto God Psalm 17.5 Lord hold up my goings in thy pathes that my footsteps slip not Even David if left to himself is subject to slip and fall which hee did and that dangerously And so are the best of Saints Peter standing upon his owne legs being confident in his owne strength we know how he fell insomuch that had not his Lord and Master stepped in to him to helpe him up he had never risen again Learn wee hence never to be confident in our selves never secure Sola istaec securitas nunquam esse securum This onely is a Christians security never to be secure But ever fearfull Happy is the man that feareth alway saith the Wiseman Proverbs 28.14 that is ever mistrustfull never confident of himselfe Selfe-confidence is carnall confidence And therefore away with it In this sense let us have no confidence in the flesh Yet confident we may bee rejoycing in Jesus Christ from whom we have that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Manuduction spoken of by the Apostle Ephes 3.12 who holdeth and leadeth by the hand all those who are given to him so as that either they shall not fall or falling they shall rise again so as not to miscarry in their journey to heaven To passe on 3. Comfort against Tentations 3ly Here is a ground of comfort against the many and manifold Tentations which beleevers are subject to This they are subject to Tentations and that all kind of Tentations But let them not be dismayed or discouraged by them knowing that the Mediatour betwixt God and men is the Man Christ Jesus A man like unto themselves In all things made like unto his Brethren Heb. 2.17 One who in the days of his flesh had experience of the like Temptations Hee was in all points tempted like as we are saith the Apostle Heb. 4.15 onely without sin So hee was Tempted in his Body tempted in his Soul tempted in his life tempted in his death tempted of Satan Mat 4.1 Tempted of men the instruments of Satan Mat. 22.18 Tempted of God his Father Luke 22.44 So he was in the Garden where in the midst of an unparalell'd agony conflicting with the sense of his Fathers wrath he sweat as it were drops of blood And afterwards upon the Crosse in the paroxysme of his Passion we finde him in the depth of a spirituall desertion the saddest of all Tentations The light of his Fathers countenance was for a time totally eclipsed from him the sense whereof drew from him that passionate Expostulation My God my God why hast thou forsaken me Mat. 27.46 Such experience had this our Mediatour of all kind of Temptations And having had so he now sympathizeth with his people in the like condition being both ready and able to succour them in their Temptations For in that he himselfe hath suffered being tempted he is able to succour them that are tempted Heb. 2.18 Fourthly Again 4. Comfort against wants here is a ground of Consolation against the manifold wants which believers are here subject to This they are subject to all kind of wants both temporall and spirituall In regard whereof they have daily need to become Petitioners and Suppliants at the Throne of Grace ever wanting something And at some times these wants may be very pressing and urgent reducing them to great straits great extremities so as they know not what to do which way to look Now in this case let them look up to this their Mediatour through whom they have accesse unto God the Father as the Apostle tels them Ephes 2.18 This is a priviledge which is purchased for them by the blood of this their Mediatour They have liberty or boldnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter into the Holiest by the Blood of Jesus Heb. 10.19 So as they may come into the presence of God upon all occasions to present their wants to pour forth their complaints to put up their suits and supplications This they may do and that with an holy Confidence and Boldnesse In whom saith the Apostle speaking of Christ we have boldnesse and accesse with confidence by faith in him Being assured of acceptance for their persons audience and successe in their suits coming in the Name of this Mediatour So much our blessed Saviour maketh promise of to his Disciples John 14.13 For further confirmation repeating it in the next verse and again inculcating it cap. 16. ver 23. What ever they should ask the Father in my name it should be given them And this let all believers comfortably build upon This is the confidence that we have in him in Christ saith St John 1 John 5.14 that if we ask any thing according to his will he heareth us And hearing he will answer granting the desires of his people either ad voluntatem or ad salutem either in what they desire or in that which shall be as good or better for them So the same Apostle there goeth on ver 15. If we know that he heareth us whatsoever we ask we know that we have the petitions that we desired of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have the requests have them in the Promise and shall have them in performance as surely as if we were already possessed of them Yet again Fifthly 5. Comfort against death Here is comfort against the inordinate fear of death both first and second As for the first death that is
First Resurrection from Christ 86. First Resurrection imperfect 149. 248. Resurrection spirituall resembling the Corporall in six particulars 151. Resurrection spirituall a Difficult work 157. Resurrection spiritual a work to which man naturally is indisposed and averse 160. 161. Resurrection of Christ a patterne of the first Resurrection 164. Resurrection of Christ a pattern of the Christians second Resurrection 180 Resurrection to life proper to beleevers 183 Christ the Efficient cause of the Beleevers first and second Resurrection 189. First Resurrection common to all beleevers 195. Evidences of the first Resurrection 196. Motives to the first Resurrection 215. First Resurrection how attained 227. First Resurrection a mercy to be acknowledged 233. First Resurrection to be evidenced by the actions of a spirituall life 24. Beleevers how to Rise more and more 241 S Sanctification a benefit flowing from union with Christ 38 Stability of a Regenerate mans estate 48 Strivings of sin in a regenerate person comforts against them 121. The two Adams two Stocks 23 The Mysticall Stock Christ 14 Christ a generous Stock 46. 20. Christ a living and quickning Stock 21 Christ a Stock changing the nature of the graft ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word explained 5 Sustentation a benefit flowing from Christ 9 82 T. TRanslation to be waited for 245 Translation to be prepared for 247 V. VErtues imitable in Christ 210 Unity among Christians 4 Union with Christ desirable and necessary 8 26 Union between Christ and the beleever inseparable 10 82 Union mysticall a neer union 32 Union with Christ an honour to Beleevers 34 Voyce of Christ raising dead soule 196 W. WAiting for glory the Beleevers property 179 Weakness of Christians in themselves 6 Wildings such are all men by nature 19 Christians have their Winters 60 Good works Gospel fruits 71 World how to be used by Christians 172 ERRATA Pag. 24. li. 31. for in r. to p. 37. l. 23. r. in ingrafting p. 54. l. 19. dele and. p. 93. l. 1. r. discovers l. 2. dele make p. 133. l. 20. for that r. of p. 142. l. 31. r. from p. 161. l. 9. r. wholly p. 136. l. 11. r. was white l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 204. l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 224. l. 1. r. not Mysticall IMPLANTATION OR The great Gospel Mystery of the Christians Union and Communion with and Conformity to Jesus Christ both in his Death and Resurrection ROM 6. VER 5. For if wee have been planted together in the likenesse of his death wee shall bee also in the likenesse of his Resurrection IN the verse foregoing Context the Apostle fetteth forth the Christians Communion with and Conformity to Jesus Christ Communion and Conformity both in his Death and Resurrection both Represented sealed and conveyed unto the beleever in by and through the Sacrament of Baptism Therefore we are buried with him by Baptism into Death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newnesse of life What he there plainly and simply propounds in this 5th verse he prosecutes and illustrates which he doth by an apt and elegant Similitude or Comparison A Similitude taken from planting or grafting where the Graft and the Stock being made one partake in Life and Death dying together in the Winter seeming so to do Reviving and living together in the Spring Even thus saith the Apostle fareth it with Christ and the Beleever The Beleever being implanted and ingrafted into Christ made one with him from that union floweth the like Communion and that both in his Death and Resurrection For if we have been planted together in the likenesse of his death we shall be also in the likenesse of his Resurrection Division A Supposition A Position In which passage we may take notice of two things a Supposition and a Position The Supposition or Ground-work in the former words If we have been planted together in the likenesse of his Death The Position or Inference deduced from and built upon that ground in the later we shall be also in the likenesse of his Resurrection Begin with the former the Supposition If we have been c. This the Apostle here supposeth laying it down for a ground-work that All Beleevers are planted together with Christ in the likenesse of his Death which we may for the better handling of it breake or resolve into two distinct Propositions or Conclusions The Supposition resolved into two Propositions 1. Beleevers are planted together with Christ 2. They are planted together with Christ in the likenesse of his Death The former more generall the later more particular I shal insist upon them severally beginning with the former Proposit 1. All beleevers are planted together with Christ A double reference of the word together 1. To beleevers themselves All Beleevers are planted together with Christ Planted together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall where the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together may admit of a twofold reference Either it may be referred to Christians themseselves or to Christ and them 1. To Beleevers themselves We have been planted together i. e. saith Erasmus wee Jews and Gentiles both which are now planted together in the same stock or wee viz. Paul himself and all other beleevers even the whole company of the faithfull who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planted together like so many branches growing upon the same stock making up one mysticall body A truth which the Apostle elsewhere setteth forth under another Allegory of a Building Ephes 2.20 21. where resembling Christ unto a Foundation-stone hee compares other beleevers to so many stones laid upon that foundation all fitly framed together and builded together for an habitation of God through the Spirit Thus some conceive the Apostle here to speake the same thing under another Metaphor Applic. Being planted together let them agree together A truth and an usefull one did I list to improve it Usefull as to other ends so especially to minde Christians of that holy concord unity and agreement which ought to be betwixt and amongst them They are planted together like branches of the same tree Now how do we see such branches growing up together quietly peaceably Happily in a storm there may be some clashing but that being over they agree again imbracing each other with mutuall complications Thus in stormes of Satans raising there may and will bee sometimes animosities and unbrotherly contentions amongst Christians as there was betwixt Paul and Barnabas but the violence of the Tentation being over now they ought to affect a holy agreement being knit together and growing up together in Love But I shall not dwell upon this 2 The second Reference more proper with Christ The later Reference I look upon as more proper and geinune Planted together viz. with Christ. So it will appear to bee if we paralell and compare the phrase here with
naturall or violent death Christians you cannot be too jealous too suspicious of your selves in a matter of so great consequence as this Too credulous you may easily be too cautelous ye cannot And therefore if some sins be dead within you impannell a Jury call a Coroners enquest upon them in your own souls and make enquiry how they came by their death Whether they died a violent or a naturall death Search what wounds they have received and whether they were deadly wounds or no. Enquire what weapon it was that slew them whether the Sword of the Spirit that two edged Sword the Word of God What purposes what resolutions have been taken up and levelled against them What prayers and tears have been spent upon them If you find not these signes you may give in your verdict that they died a natural death which is no true Mortification in as much as it doth not carry the similitude of the death of Christ in this particular which was a violent death What to be done when some sins are dead alone Quest But here happily some may say In this case what shall wee do finding our sins to be dead alone in what way shall we now attain unto true Mortification Ans 1. To this I shall answer in a word 1. Bury them out of sight 1. If they be dead then bury them Bury them out of the sight of God and out of the sight of your consciences and that by suing forth the pardon of them in the Name of Christ never resting untill God hath been pleased to cast in a Quietus est into your bosomes assuring you that as they are dead to you so they are dead to him and shall never rise up in judgement against you If they be dead bestow your prayers upon them for the covering of them So doth David upon the sins of his youth which he desireth God not to remember Remember not the sins of my youth Psal 25.7 Bury them 2 2. Cast stones upon their graves And bury them as the use is to bury those whom we call Felones de se those who are their own executioners make away themselves Drive a stake through them and cast stones upon their graves Shew your detestation of them after they are dead If your sins be dead already so as you cannot take vengeance on them as you desire yet deal with them as the souldiers dealt with our Saviour John 19.32 33 34. who when they came and found that he was already dead and so had prevented their intentions in breaking of his legs according as the custome was they pierced his side and let out his heart blood to make him sure for reviving again Or as those enraged persecuters in the Marian dayes dealt with that man of God that renowned Confessour Martin Bucer who being long before dead and buried and so out of the reach of their malice they took up his bones and burnt them taking vengeance as they thought upon his Relicks After the like manner let aged sinners deal with their sins Are they dead by the course of nature and so have prevented your mortifying of them your breaking of their bones yet pierce the pericardium of your own souls pierce your own hearts by true and unfeigned repentance for them letting out the life blood of them working your hearts to an utter abhorrence and detestation of them making them sure for ever reviving again And take vengeance upon the relicks the remainders of them You are dead to such or such a sin as touching the outward act never rest till you be dead to it also as touching the inward affection till you have brought your hearts to this frame and temper that you cannot think of the sins of your youth without abhorrence and loathing of them and your selves for them Thus deal with those sins that are dead already 3. Fall upon those which are alive 3. As for those which are yet alive fall upon them speedily bringing them forth to execution There is no naturall man but hath some sin or other still ruling and reigning in him As in an aged sinner in whom many other sins are dead yet it may be covetousnesse liveth for that sin many times begins to live when many other sins begin to die or malice liveth and reigneth in him c. Now if you would be avenged of your sins execute the Survivour As in a treasonable conspiracy which is not detected till long after the plotting and acting of it the surviving traitour suffereth for all the rest So let it be here Your sins have conspired against you sought your ruine and destruction all your dayes This it may be hath been hid from you you have not been aware of it and so have walked upon the pits brink the brink of hell not fearing any thing and so let your sins alone But now arise for the Philistins are upon you Behold the traitours your lusts they are in your bosome Thereof happily some are dead but bring forth the Survivours let them suffer for the rest let not them also go in peace to their graves If covetousnesse or malice or any other sin be yet alive make sure it die a violent death This will onely minister comfort unto you that you are truely mortified persons truely dead unto sin when you are in this particular made conformable to Christ in his death when your sins die a voluntary but withall a violent death And what I say unto you The same counsell given to all let me speak it unto all All that hear me this day be they old or young let me speak unto you concerning your sins as Gideon once said to his son Jether concerning the two captivated Princes of Midian Zeba and Zalmunnah Judg. 8.20 Vp and slay them Or as Elijah to the men of Israel concerning the Idolatrous Priests and Prophets of Baal 1 King 18.40 Take them and let not one of them escape You can never have any true comfort or safety untill your sins have received their death's wound And therfore fall upon them and let them not die alone I remember what a true Christian Virago Acts and Monuments a good woman once wrote to that bloody Bonner Bishop of London concerning the Martyrs which he starved in prison that it would be more for his honour to bring them to the stake when they were fat and well liking then to starve them and let them die alone in the prison Let me apply this counsell of hers to my present purpose and tell every one that heareth me this day that it will be more for your honour and comfort to bring forth these true traitours your sins your lusts I mean to bring them to the stake to execution and put them to death then to let them pine and languish and be starved in the prisons of your bodies and so to die alone Herein is the honour and glory of a young man when he can subdue and mortifie
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
Sanctification but so is not Sanctification The believer though he be perfectly freed from the guilt of sin yet not so from the power of it still sin dwelleth in him It is no more I saith the Apostle but sin that dwelleth in me Rom. 7.17 Thus is sin to the Christian not only a lodger for a night but a dweller like a rebellious Tenant that will keep possession in despite of his Owner till the house be pulled down over his head And as dwelling so acting working Though not ruling as a Lord yet molesting and tyrannizing I see another law in my members rebelling against the law of my mind saith regenerate Paul meaning the law of sin Rom. 7.23 Thus is the believers sanctification whereof mortification is a part an imperfect work In Mortification sin receiveth its deaths-wound but is not quite dead True it is in a regenerate soul the body of sin hath received its deaths-wound and in that respect it may be said to be dead as we say of a man that is mortally wounded that he is a dead man but it is not quite dead Still it stirreth and moveth dying but by degrees What the Apostle saith of the renewing of the new man 2 Cor. 4.16 The inward man is renewed day by day we may say it of the destroying of the old man It is destroyed day by day As Paul saith of himselfe in respect of afflictions 1 Cor. 15.31 I die daily which he did as in regard of his continuall expectation of and preparation for death so in respect of the many crosses and tribulations wherewith he was continually assaulted which rendred his life a dying life or a living death so may we say of the Christian in respect of his sins he dieth daily His death unto sin is a dying a continued act Death unto sin a dying So much the Apostle insinuates Col. 3. where he puts persons mortified upon the duty of Mortification Such were his believing Colossians to whom he there writeth They were dead as he telleth them ver 3. Ye are dead dead to the world and dead to the flesh dead to sin yet he puts them upon this duty Mortifie ye your members which are on the earth ver 5. The like he saith to his Romans chap. 8. whom in the 9th verse he approves that they were not in the flesh yet in the 13th verse he puts them upon this duty If ye mortifie the deeds of the flesh ye shall live There is not the most sanctified soul upon earth but hath some remainders of corruption left in it which God in his wise providence permits for the 1. Trying 2. Exercising 3. Humbling 4. The making his own rich grace so much the more glorious by renewing and multiplying of pardons unto them Thus is this death unto sin like unto the death of Jesus Christ a lingring death Applic. And is it so Consolation against the stirrings of sin Here is a ground of consolation to a drooping and dejected soul which feeling the stirring and vigorous acting of sin in it thereupon questions its own estate calls in question the truth of its mortification whether it be truely dead unto sin or no. Let not this discourage Jesus Christ was not dead as soon as he was fastned to the Crosse Is the work of Mortification begun Hast thou taken the same course with the body of sin that the Jewes did with the Body of Christ Hast thou arraigned accused condemned it and fastned it to the Crosse Arraigned it at the Bar of God's Judgement Accused it by way of humble and hearty confession Condemned it passing the sentence of eternall condemnation upon thy selfe for it and then fastned it to the Crosse begun the execution of it set upon the mortification of it with a serious and unfeigned resolution of using all means for the destroying and killing and abolishing thereof If so now though it still strive and struggle let not that dishearten So will a crucified man do and yet in the eye of the Law and in the account of all that see him he is a dead man And so is the body of sin when it is thus crucified Though it do still move and stir yet upon a Gospel-account and in God's estimation it is dead and it shall certainly die The crucified man by little and little he bled to death So shall this old man where the work of Mortification is once truly begun it shall bleed to death the strength of it daily decaying As Haman's wife and friends once told him concerning Mordecai Hest 6. 13. If Mordecai were of the seed of the Jewes before whom he had begun to fall he should not prevaile but should surely fall before him So may it be said of a regenerate person Being of the Seed of Abraham according to the Spirit a Jew inwardly as the Apostle calleth Believers Rom. 2. last of the faith of Abraham having an inward principle of true grace in his soul now that body of sin which hath begun to fall before him it shall not prevail Rom. 6.14 thenceforth it shall not have dominion over him but it shall surely fall Having received the deaths-wound it shall decay and languish more and more As it was betwixt the two houses of David and Saul in the same Kingdome 2 Sam. 3.1 So shall it be betwixt the regenerate and unregenerate part in the same person The one shall wax stronger and stronger the other weaker and weaker The promise is expresse He that hath begun the good work whereof mortification is a part he will perfect it to the day of Jesus Christ This Paul was confident of in the behalfe of his Philippians Phil. 1.6 And this let all true beleevers rest confident of in respect of themselves Vse 2. Onely continue the indeavours of Mortifying it Onely let not this confidence make any secure fearlesse carelesse God will perfect this good work in you but how Nempè vobis cooperantibus as Grotius glosseth upon it You working together with his grace And this let all beleevers bee excited unto Having received this grace of God now work wee together with that grace setting our selves to this mortifying work Not looking upon it as the work of a day or a month or a year but of our whole life time continue we our endeavours making a daily progresse in this work every day labouring to weaken the body of sin more and more praying against it watching against it striving against it Think it not enough that sin hath received the deaths wound A Wild beast though mortally wounded may yet turn again and indanger him that lanced him And so may sin the soul of a regenerate person And therefore having begun this good work the mortifying of sin go on in it As the Romans were wont to deal with their Malefactors Having fastned them to the Crosse then they brake their legs and peirced their side to let out their vitall blood Even thus deal wee with the body of
deadly wound and it begins to die It hath already lost much of that power and strength which it had And in this respect it may be said to be dead to him and he to it Even as a man that is in a consumption having lost his bodily strength and his radicall moisture being in great measure exhausted and spent such a one may be said to be a dead man dead whilest he liveth So though sin do still live in a regenerate person yet in as much as it is in a consumption the power and strength of it gone it may be said to be dead It lieth a dying Now we say of a man in that case a man that is drawing home that he is a dead man He hath begun to die 3. In respect of Assurance 3. In respect of Assurance Sin in a regenerate person having begun to die it shall certainly die it shall speedily die Certainly The wound which it hath received is incurable a deadly wound so as though it may live for a time yet it shall languish and decay more and more till it be utterly extinct which it shall be and that speedily The death of sin is not far off to such a one The story in the Gospel tels us of a certain Disciple who asked leave of his Master Christ that before such time as he followed him he might first go and bury his Father Mat. 8.21 Now here some move the question What was his Father dead that he would go bury him Most probably he was not onely he was very aged having one foot in the grave so as in course of nature he could not live long and in that regard he looketh upon him and speaketh of him as a dead man ready for the grave So is it with the body of sin in a regenerate person It is dying and cannot live long It is much infeebled already and by death which is not far off from any it shall utterly be extinguished and abolished Death separating the soul from the body shall separate sin from both He that is dead is freed from sin saith the Apostle ver 7. of this Chapter which is true as to the regenerate in a literall as well as a mysticall sense Thus you see the former of these Propositions briefly opened and cleared All that are Christs are dead to sin as he died for sin As briefly of the later Doct. 3. The Believer death to sin is from the death of Christ D. 3. This their death to sin is from the death of Christ for sin So much the Metaphor in the Text imports Believers are planted together with Christ in the likenesse of his death that is they are made conformable to Christ in his death and that by a vertue flowing from his death Thus the Graft dieth with the Stock it dieth in it and by it The death of the one is the cause of death in the other Thus is the believer said to be engrafted with Christ in the likenesse of his death he dieth with Christ and the death of Christ is the cause of that death in him This is that which the Apostle saith of himselfe Gal. 6.14 God forbid that I should glory save in the Crosse of our Lord Jesus Christ by whom the world is crucified to me and I unto the world Paul was a mortified man dead to the world and dead to sin But how came he so to be why this he attributes to the Crosse of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom or by which it may be referred to either The death of Christ the cause of this death It was the Crosse of Christ the Death of Jesus Christ which was the cause of this death in him And so is it in all other believers The Cause of it And that not only Not onely 1. Meritorious 1. The Meritorious Cause True so it is This is one of the benefits which Jesus Christ merited and purchased for his Elect by his death that they might die unto sin He bare our sins in his own body upon the tree that we being dead unto sin should live unto righteousnesse 1 Pet. 2.24 Christ by his death merited for his people not only a deliverance from the guilt but also from the power of sin But not only so 2. Nor yet onely the Exemplsry 2. Exemplary Cause of it as Pelagians of old and Socinians at this day would have it True it is so also Christ was a pattern and example to the Christian as in his life so in his death He suffered for us leaving us an example that we should follow his steps 1 Pet. 2.21 He died for us leaving us an example that we should die to sin as he died for sin But this is not all 3. In the third place then 3. But also Efficient it is the Efficient Cause working this death in the believer by a secret vertue issuing from it Thus are Christians here said to be engrafted with Christ in the likenesse of his death Non tantùm imitatione Beza Gr. Annot in Text. sed virtute as Beza rightly not only by way of Imitation conforming themselves unto his death as the pattern of their Mortification but also by way of Efficacy being conformed thereunto by a vertue flowing from Christ and his death And so much the word in the Text as Beza notes upon it doth here insinuate which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. a word saith he of passive signification importing not barely a conformity Conformatione mortis ejus Beza but a conformation as he renders it not only a being like but being made like and that by a power and vertue out of themselves viz. the power and vertue of Christ and his death working an answerable death in them And so much that word used by the Apostle to the same purpose Phil. 3.10 implies Being made conformable unto his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conformis factus or configuratus not conforming my selfe viz. by way of Imitation but being made conformable viz. by a power out of my selfe the power and vertue of Christ's death And this is that which the Authour to the Hebrews plainely asserts Heb. 9.14 where he layeth down this as one of the fruits of Christ's death The blood of Jesus Christ purgeth our consciences from dead works to serve the living God Dead works So he calleth sinfull lusts not formally as if they had no life no activity in them but effectively because they are deadly works bringing death upon the sinner that liveth in them Now from these saith the Apostle the Blood of Christ cleanseth the conscience of the sinner and so it doth not only in respect of the guilt of sin in Justification but also the power of it in Sanctification from which it so freeth the sinner as that he may now serve the living God The former of these is done by the merit the later by the vertue of
the likenesse of the one they shall be also in the likenesse of the other They shall be engrafted in the likenesse of his Resurrection that is they shall be made partakers of a Resurrection which carries with it a resemblance Instar ejus resurgent H. Grotius ad Text. a likenesse of his Resurrection Quest But what Resurrection is this Here is the first and main Question A twofold Resurrection Corporall Spirituall Ans For answer whereunto we may take notice of a two-fold Resurrection spoken of in Scripture a corporall a spirituall Resurrection the one of the Body the other of the Soul The later of these is the first Resurrection so called as it is commonly taken by Saint John Revel 20.6 where he pronounceth them blessed who have their part in the first Resurrection True indeed the Resurrection there spoken of is properly a generall Resurrection of whole Churches and Nations like that of the restoring of the people of the Jews which was represented unto the Prophet Ezekiel by the resurrection of those dry bones Ezek. 37. And is called by the Apostle Life from the dead Rom 11.15 Such a Resurrection shall there be of the Church after the thousand years a set time determined and appointed by God it shall be raised up from a low estate to a flourishing condition chiefly in regard of spirituall Priviledges This is the first Resurrection saith the verse fore-going But to have part in this first Resurrection is not barely to live in those times to be eye-witnesses of that Church-state but to share in it to feel the power and efficacy of those means those Ordinances which shall then be plentifully afforded and powerfully dispensed in the quickning of them spiritually in raising them up from the death of sin to the life of grace This is a Resurrection the first Resurrection the Resurrection of the soul The other the second Resurrection the Resurrection of the body of which the Apostle discourseth in that 1 Cor. 1â— and frequently elsewhere Quest Now which of these shall we conceive the Apostle to aim at here in the Text And which of these is it that carries such a Resemblance of the Resurrection of Jesus Christ Ans To this it is variously answered The Text by some understood of the former Amongst expositours some are for the one others for the other Chrysostome Origen Tertullian with divers other after them understand it of the former the second Resurrection And they contend it must be so understood How else saith the Apostle here We shall be also of his Resurrection speaking not in the present but in the future tense not sumus but erimus not we are but we shall be Now say they as for that first Resurrection that is past already with believers In this sense Hymenaeus and Philetus and their followers were not mistaken when they held that the Resurrection was past already 2 Tim. 2.18 True it is so being understood onely of the first Resurrection the Resurrection of the soul that is past in a regenerate person in whom the work of Sanctification is begun he is already raised from death to life But there is a second Resurrection a Resurrection of the body which they heretically denyed and that is to come And of that say they speaketh the Apostle here in the Text If we have been planted together in the likenesse of his death we shall be also of his Resurrection By others of the later 2. Others and that the greatest part understand it rather of the former of these the first Resurrection the Resurrection of the soul when it is raised from the death of sin to the life of righteousnesse Of this speaks the Apostle in the verse fore-going That like as Christ was raised from the dead by the glory of the Father even so we also should walk in newnesse of life And of this Resurrection it is say they that here he speaketh the first Resurrection Object But how then saith he We shall be Why the Apostle here useth the future tense speaking of believers We shall be planted in the likenesse of his Resurrection What are they not so already Upon their believing on Christ they are engrafted with him in the likenesse of both these both of his Death and Resurrection Being regenerated they have both the parts of Sanctification wrought in them not onely Mortification but also Vivification As they are dead to sin so they are quickned and raised to a new life The first Reâ—â—rection im 〈◊〉 〈◊〉 Ans To this Beza returns answer True they are so but they are so but in part The work is but imperfect in them As they are but in part dead so they are but in part raised to newnesse of life Such a mutuall both Relation and Proportion there is betwixt these two this death and this life this death of sin this life of grace Where the one is the other is But as the one is imperfect so is the other And so as the one increaseth so doth the other And hereupon saith he the Apostle chooseth rather to speak in the future then in the present tense rather we shall be then we are or have been because as we are not yet quite dead unto sin there being still some remainders of corruption left in the soul so neither are we wholly raised from the dead to a new life Only the work is begun daily increasing more and more untill it shall come to full perfection in heaven And therefore saith the Apostle We shall be also in the likenesse of his Resurrection Quest Now which of these wayes shall we take Which of these Expositions shall we pitch upon Ans Truth is Both may here be understood though principally the later Each carries a fair aspect with it And for my own part I see no inconvenience in taking them in both Onely I must acknowledge the later of them I look upon as most properly and principally intended and aimed at by the Apostle yet so as not excluding the former In such a joynt sense that phrase of the Apostles is expounded Phil. 3.10 where he maketh it his wish that he might know the power of Christ's Resurrection that is that he might by experience find the same power put forth in him which raised Christ from the dead working in him a double Resurrection first raising him from the death of sin to the life of grace here and then from the death of nature to the life of glory hereafter And in a like joynt sense are we to understand the same Apostle in the 8th verse of this Rom. 6. If now we be dead with Christ we believe that we shall also live with him Live with him viz. in the life of grace on earth and glory in heaven Both which make up one and the same life onely differing in degree whence it is that they are both comprehended under that one word of Glorification Rom. 8.30 Whom he justified them also he
suppose it be directed to others men dead in trespasses and sins Such exhortations not uselesse to others yet such Exhortations are not uselesse unto them In as much as through those channels God is pleased to convey his grace and spirit wherby he enables them to do what hee requireth from them Thus in raising Jairus his daughter from the death-Bed our Saviour cals to her Talitha Cumi Damosell arise Mark 5.41 And in raising Lazarus from the grave he cries unto him Lazarus come forth Joh. 11.43 not that either the one or the other had power of themselves to do what was commanded but there was a power went forth together with the word like that which went forth with that Creating word at the first God said Let there be light and there was light Gen. 1. There was a power went forth with the word giving a being to that which was not Thus doth God cal things which are not as if they were Rom. 4.17 By his word making things to be what they were not And thus doth be call upon dead souls to awake and arise by and through his word conveying that spirit and power unto his Elect wherby they are inabled to do what of themselves they cannot The first Resurrection is a work of no lesse power no lesse difficulty then the second 5. To these adde in the fifth place Resemb 5. This spirituall resembles the corporall Resurrection in the Indisposition of the Subject In the indisposition of the Subject A dead Corps lying in the grave it hath no disposition no aptitude no inclination to rise again As it cannot raise it selfe so neither can it do any thing in a way of tendency towards its own resurrection It can no wayes fit or prepare it self for it Nay it cannot so much as will or desire it Even such an indisposition is there in a dead soul to this first Resurrection A soul dead in sin as it cannot raise it selfe to the life of grace so neither can it do any thing which tendeth that way Such an Impotency is there in man since the fall All are now by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without power When we were yet without strength Christ died for us Rom. 5.6 Not able to contribute ought towards this blessed change Not able to do any thing by way of preparation to fit themselves for the receiving of the grace of God no nor yet so much as will and desire it when the grace of God first meeteth with man it findeth him a meer patient like a dead body lying in the grave having only a passive capacity rendring him a subject capable of receiving the impressions of grace and so of having a new life put into him Man hath not only an outward but an inward Impediment to this Resurrection So indisposed is man naturally to the work of God's grace not only having an outward Impediment as Papists and Arminians would have it like a Prisoner as some of them frame the similitude who having fetters upon his legs cannot walk but yet he hath an inward power in himselfe so to do if that outward impediment were removed Not onely so but man hath also an inward impediment Being like a dead carkass lying in the grave which though all the grave-clothes be taken from it yet it cannot move nor stir untill a new life be put into it Until God doth breathe the breath of a new life into the soul the man is whole indisposed unto this blessed change I might go a step further Man not only indisposed but averse to this Resurrection and shew you how he is not onely indisposed to this life but averse to it In which respect the first Resurrection goeth beyond the second The second Resurrection meeteth with a Body which though of it selfe it be indisposed to live again yet it maketh no resistance no opposition against its own resurrection But in the first Resurrection when God cometh to raise up a dead soul from the grave of sin he findeth it not only indisposed but opposite to it making resistance against the work of his grace Ye stiffe-necked and uncircumcised in heart and ears ye do alwayes resist the Holy Ghost As your fathers did so do ye saith Saint Stephen to the Jewes Acts 7.51 To these I might yet add one more 6. This spirituall resembles the corporall Resurrection in the efficient causes of it Resemb 6. The Efficient Causes of it and that both Principall and Ministeriall and Instrumentall In the second Resurrection the Resurrection of the body the Principall Efficient is God himselfe the Ministeriall the Angels the Instrumentall the sound of a Trumpet You have them all together 1 Thes 4.16 The Lord himselfe shall descend from heaven with a shout with the voice of an Archangel and with the Trumpet of God and the dead in Christ shall arise Now see a resemblance of all these in the first Resurrection The same Principall Efficient God God quickneth the dead Rom. 4.17 as dead bodies so dead souls The like Ministeriall and Instrumentall Cause Herein God maketh use of his Angels Revel 2. 3. and of his Trumpet His Angels the Angels of the Churches the Ministers of the Gospell whom he now sendeth forth to gather together his Elect from the four winds from one end of Heaven to the other Mat. 24.31 His Trumpet is his word in the mouth of his Ministers A spirituall Trumpet shadowed out by those silver Trumpets under the Law by the sounding whereof the Priests called the people to the publick Assemblies on earth Numb 10.2 Thus do the Ministers of the Gospel by lifting up their voice like a Trumpet as it is given in charge to the Prophet Isaiah Isai 58.1 by preaching and publishing the Gospell they call men to the Kingdom of God Hereby awakening and raising them up The hour is coming and now is saith our Saviour when the dead shall hear the voice of the Son of God and they which hear it shall live John 5.25 Men dead in sin hear the voice of Christ in the Ministery of his Word and thereby the Spirit concurring with the Ordinance and giving efficacy to it they are quickned and raised up to a new spirituall and heavenly life Even as dead bodies shall be at the last day raised from their graves by the voice of an Arch-angel and sound of a Trumpet Thus then you see this Generall made out How that the first resurrection the resurrection of the soul from the death of sin to the life of righteousnesse carries with it the resemblance of a Resurrection resembling it in the Order in the Nature in the Integrity in the Difficulty of the work in the Indisposition of the Subject in the Efficient Causes of it both Principall Ministeriall and Instrumentall Now come we in the second place to see how it resembleth the Resurrection of Christ 2. The spirituall Resurrection resembles the Resurrection of Christ So it doth
was so he sufficiently manifested it to his Disciples after his Resurrection conversing with them to that end that they and others might be assured of the truth of his Resurrection To this end he not only spake to them but eat with them withall shewing them his martyred crucified body Behold my hands and my feet that it is I my selfe handle me and see c so he speaks to his Disciples Luke 24.39 40. And afterwards when Thomas not being at that time present with the rest was not satisfied concerning it he so far condescended to his weaknesse as to permit him to put his fingers into the prints of the nails and thrust his hand into his side John 20.27 Ipse auditus visus ne phantasma crederetur etiam contrectatus Tertul. advers Praxeam Thus did Christ manifest the reality of his Resurrection by audible visible sensible demonstrations He was both heard and seen and handled that none might ever question the truth of it Such was his Resurrection Such I shall the Believer's be And such shall the Believers Resurrection be a true Resurrection The same body which dieth shall rise again not another created and substituted in the room of it as the Manichees and some other Hereticks of old fondly dreamed but the same individuall body This was an Article of Job's faith I know saith he that my Redeemer liveth and shall at the last day stand on the earth And though after my skin worms destroy this body yet in my flesh shall I see God whom I shall see for my selfe and mine eyes shall behold and not another Job 19.25 26 27. Job was confident that that very body which he should lay down in the grave should be raised up at the last day And hereof Paul was as confident as he 1 Cor. 15.53 This corruptible must put on incorruption and this mortall must put on immortality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This corruptible this mortall So the Apostle spake saith Tertullian Tertul. adversus Marcion tenens utique carnem suam touching or pointing at his own flesh This very flesh and blood this Numericall Identicall Body shall rise again Tertul. libro de Resurrectione Resurget caro quidem omnis quidem ipsa quidem integra so the same Authour There shall be a Resurrection of the flesh of all flesh of the same flesh and of the whole flesh The same body shall be raised again That it shall be so and must be so Paul's reason is convincing 2 Cor. 5.10 We must all appear before the Judgement Seat of Christ that every one may receive the things done in the body whether good or evill This is the end of the Resurrection that there may be a compensation a retribution a gracious remuneration a just retaliation according to what men have done in the body Now should there another body be substituted in the room of that body which was the souls companion here upon earth this new body having done neither good nor evill what equity or congruity that it should receive either reward or punishment The same body that sinned must suffer The same body that suffered for Christ shall be glorified wiih Christ And therefore the same body shall rise again As Christ was raised so shall all Believers be for the verity of their Resurrection But this is common with them to all others 2. In the second place 2d Generall Resemblance In the Quality of it being Their Resurrection shall resemble his in the Quality of it His Resurrection was a Resurrection unto life and that life a spirituall life and a glorious life and an eternall life And such shall the Resurrection of all true Believers be 1. A Resurrection to life 1. A Resurrection to life Therein differing from the Resurrection of others So our Saviour sets it forth John 5.29 The hour is coming in the which all that are in the graves shall hear his voice and shall come forth they that have done good unto the Resurrection of life and they that have done evill unto the Resurrection of damnation Thus shall believers have a peculiar Resurrection Whence it is that they are called the Children of the Resurrection Luke 20.36 because they shall obtain a better Resurrection as the Authour to the Hebrews calls it Heb. 11.35 better then others Their Resurrection shall not be a bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely a Resurrection but a Resurrection to life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Saviour there calleth it the Resurrection of life Such shal be the Resurrection of the just as our Saviour cals it Luke 14.14 Such as are Evangelically just through the righteousnesse of Christ imputed to them themselves also endeavouring after righteousnesse They shall come forth to the Resurrection of Life whereas others They that have done evill the workers of iniquity as our Savior describeth them Mat. 7.28 Luke 13.27 therein speaking in the language of the Psalmist Psal 5.5 125.5 Such as make a practice of sin they shall come forth to the Resurrection of Judgement so the Originall hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of condemnation punishment So it is explained Mat. 25. last These shall go into everlasting punishment but the righteous into life eternall In this shal the resurrection of believers resemble the resurrection of Christ It shall be a resurrection unto life 2. And that life a spirituall life 2. And that life in the 2d place shal be a spiritual Life Such was the life of Jesus Christ as I have shewn you after his Resurrection And such shal the lives of God's Saints then be They shal then live a spiritual life their bodies being then made spiritual bodies That is the Apostles Epethite 1 Cor. 15.44 So shal it be in the Resurrection of the dead dead Saints It is sown a natural it is raised a spiritual body The body whilest it liveth here is a natural body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an animal body maintained by natural means as meats and drinks breathing and sleeping as other Animals are subject to all the infirmities of impaired nature sicknesses age death Such it is But in the Resurrection it shall be elevated to an higher state of perfection made a spiritual body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not in respect of substance as if the body should be turned into a spirit or into an Aery Ethereal Substance as some have fondly imagined but in respect of the Qualities and Perfections which it shall then be endued with It shall then subsist without the help of naturall supports neither shall it thenceforth be subject to any such naturall infirmities That which was sown in weaknesse shal be raised in power 1 Cor. 15.43 The body shall be maintained in that state to which it is raised by the continued efflux of a supernaturall power so as the person shall thenceforth live after a sort an Angelical Life according to that
of our Saviour Mat. 22.30 In the Resurrection they neither marry nor are given in marriage but are as the Angels of God in heaven Not standing in need of any natural much lesse carnal comforts or contentments such as the flesh was here delighted in In which respect also the body may be said then to be a spiritual body in as much as it shall then be freed from all carnal desires being wholly subject to and ruled by the Spirit Thus shall Believers be raised to a spirituall life 3. A glorious life 3. And that in the third place a glorious life Such was the life of Jesus Christ to which he was raised A Praeludium whereof he shewed unto some of his Disciples in that his Transfiguration upon the Mount Mat. 17.2 He was transfigured before them saith the Text and his face did shine as the sun and his raiment white was as the light A dark Representation of that transcendent light of glory whereinto he was to enter and whereof he was to be swallowed up after his Resurrection Ought not Christ to suffer these things and so to enter into his glory saith he to his Disciples Luke 24.26 This he did upon his Ascension into heaven From thenceforth he enjoyed a glorious life even his body being made a glorious body as the Apostle calls it Phil. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a body of glory Such was his Resurrection And herein shall the Believer's Resurrection answer his It shall be a Resurrection unto Glory It is sown in dishonour it is raised in glory saith the Apostle of the body of a believer 1 Cor. 15.43 To which that of the same Apostle answers Phil. 3. last He shall change our vile bodie that it may be like unto his glorious body The bodies of God's Saints whilest they live are vile bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bodies of abasement vilenesse as the Originall there hath it subject to manifold infirmities diseases some of which are so loathsome as may well denominate them vile bodies much more when they are dead The soul being departed which was as salt to them whilest it dwelt in them now they become putrifying stinking carcasses fit for nothing but to be removed out of sight Thus are they sown in dishonour buried out of sight that they may not be noisome and offensive to the living But they shall be raised in glory glorious bodies made in their measure conformable to the glorious body of Jesus Christ partaking with him in the same glory the same for kind though not for degree A representation hereof we see in Moses who having been with God for a time in the Mount he came down with his face shining Exod. 34.30 Behold the skin of his face shone By the reflex of the divine Glory which he there beheld his face became glorious as the Greek there translates it and the Apostle alledgeth it 2 Cor. 3.7 Even so shall the bodies of God's Saints when they shall come to stand in the presence of their glorified Saviour beholding his glory which they shall do Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me John 17.24 they shall be transformed into it We know that when he shall appear we shall be like him saith Saint John for we shall see him as he is 1 John 3.2 Like him in glory When Christ who is our life shal appear then shal we also appear with him in glory Col. 3.4 4. An Eternal life 4. Lastly This life being a glorious life it shall also be an eternall life Such was the life of Jesus Christ as I shewed you Christ being risen from the dead dieth no more And such shall the Resurrection of all that are Christs be This corruptible must put on incorruption and this mortal must put on immortality 1 Cor. 15.53 As the death of the wicked to which they shall be raised shall be eternall Their worm dieth not and their fire goeth not out Mar. 9.44 So shall the life of the righteous These shall go into everlasting punishment but the righteous into life eternall Mat. 25. last In this respect also they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto or equall to the Angels Luke 20.35 36. They which shal be accounted worthy to obtain this world and the Resurrection from the dead viz. this Resurrection of life They neither marry nor are given in marriage there is no need of generation in heaven where there is no corruption neither can they die any more for they are equal unto the Angels and are the children of God being the children of the Resurrection viz. of this blessed Resurrection the Resurrection of the just which carrieth with it a resemblance of the Resurrection of Jesus Christ And thus I have dispatched the Doctrinal Part of this first Proposition here held forth unto us viz. That Believers are and shall be made conformable to Christ in his Resurrection They are so here in their first they shall be hereafter in the second Resurrection And this Conformity of theirs floweth from Christ and his resurrection Propos 2. This Conformity floweth from Christ and his Resurrection There is the secon Proposition which I shall dispatch with all possible brevity and so come to the Application of both together The Beleevers conformity to Christ in his resurrection floweth from Christ and his resurrection So much is insinuated in the phrase in the Text as I shewed you To be Ingrafted with Christ in the likenesse of his resurrection is to be made partaker of such a resurrection as resembles his and that by a vertue flowing from him and his resurrection Thus doth the Graft revive with the Stock in the Spring time and that by a vertue which it receiveth from the Stock And thus is the Christian raised by a vertue flowing from Christ into whom hee is ingraffed Christ himself being the principal Efficient cause of this resurrection That he is so wee shall need no other testimony then that of his own John 11.25 Christ the principal Efficient of this resurrection in the believer I am the Resurrection and the Life that is the author and worker of the resurrection so he is both of the first and second resurrection The Author both of spirituall and eternall life to the Beleever In him was life saith St John speaking of Christ Joh. 1.4 It was so and is so and that originally as water in the fountain Thus was natural life in the Father thus is spiritual and eternal life in the Son As the Father hath life in himself so he hath given to the Son to have life in himself John 5.26 God the Father being himself the originall and beginning of natural subsistencie and life in all the creatures be hath given to his Son Christ as Mediator that he should be the Author of spirituall and eternal life to all that are given to
him to all his Elect quickning whom he pleaseth As the Father raiseth up the dead and quickneth them even so the Son quickneth whom hee will so you have it ver 21. of that 5th chap. And hence is it that he is called a quickning spirit 1 Cor. 15.45 The first man Adam was made a living soul the last Adam was made a quickning spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ being the Head and Stock of all his Elect is appointed by God to be the author and procurer and conveyer of spirituall and eternall life to all his off-spring by the communication of his spirit to them which both restoreth life unto the dead and preserveth it in them perpetually Neither of which the first Adam could do He indeed lived a naturall life himself and did in a naturall way by way of propagation convey a naturall life to his Posterity but he could not preserve that life much lesse restore it to himself or them He was onely a living soul But Christ is a quickning spirit quickning dead souls and quickning dead bodies the Author both of the first and second resurrection Christ the author of the first Resurrection 1. Of the first resurrection the resurrection of the Soul This beleevers obtain from by and through Jesus Christ So much our Apostle willeth them to take notice of and acknowledg ver 11 of this Rom. 6. Likewise reckon ye your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. That beleevers are alive unto God that they live a spirituall life this they owe unto Jesus Christ and are to attribute to him as being the root of their life So much the phrase in the Originall there imports which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Jesus Christ Even as the Graft liveth in the Stock so is the beleever alive unto God in Jesus Christ receiving from him that vertue whereby this life is begun maintained perfected in him This it is to be quickned with Christ Col. 2.13 and to be risen with Christ Col. 3.1 viz. not onely to be quickned and raised as Christ was but to be quickned and raised by a power and vertue flowing from him and his resurrection This is that vertue which Paul so earnestly desired to be made partaker of Phil. 3.10 That I may know him and the vertue of his resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that power and vertue whereby Christ himself was raised from the dead or a power and vertue flowing from his resurrection working the like effect in himself in raising him to the life of grace here and glory hereafter This spiritual life is the fruit of Christs resurrection so may we understand that place of the Apostle Saint Peter 1 Pet. 1.4 where he saith of beleevers that They are begotten again to a lively hope by the resurrection of Jesus Christ So they are not onely in respect of assurance of their Resurrection unto eternal life whereof the Resurrection of Christ is the pledge but also in regard of their New-birth it self which is a fruit of Christ's Resurrection wrought in them by a vertue flowing from Christ being risen from the dead Of the second Resurrection 2. And as their first so their second Resurrection Hereof the Resurrection of Christ is not only the Pattern and Pledge but also the Cause So the Apostle sets it forth 1 Cor. 15.21 Since by man came death by man also came the Resurrection of the dead Adam being the Head and Root of all mankind he transmitted his sin and death unto all his Off-spring all that were in him when he so sinned and died Even so Christ the Head and Root of all his Elect he communicates his righteousnesse and life to all that are in him This he merited for them by his death and this he applieth and conveyeth to them through his Resurrection As in Adam all die so in Christ shall all be made alive so the Apostle goeth on ver 22. All viz. that are in Christ As for others it is true they shall be raised again and that by Christ viz. by the power of Christ as a Judge The hour is coming in which all that are in the graves shal hear his voice and shal come forth John 5.28 29. But those which are Christs shall all be raised up in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being in him they shall be raised up in him by a vertue flowing from him as from the Head to the members as from the root to the branches Hereby shall their dead bodies be quickned raised changed He shal change our vile body saith the Apostle Phil. 3. last This is the work of Jesus Christ which he shall effect According to the working whereby he is able to subdue all things to himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that efficacious working of a mighty power A power not unlike that which the story tells us went forth from him upon the womans touching his garment Mark 5.30 Jesus knowing that vertue had gone out of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an Adventitious vertue such as God was pleased to put forth at the request of his Prophets but it was a power residing in Christ and so issuing from him in an efficacious way for the healing of her infirmity Even such a power such a vertue shall go forth from Jesus Christ at the last day for the quickning and raising up all those who have here touched him by a true and lively faith Such as are buried with him shall be raised up by him Even as the story tels us of that dead man who was cast into the Prophet Elisha's Sepulchre 2 King 13.21 upon the touch of his bones he revived and stood upon his feet Even so shall all those who are here buried with Christ by mortification they shall be raised up unto a spiritual life here and to an eternal life hereafter and all this by a vertue flowing from him Being engrafted in the likenesse of his death they shal be also in the likenesse of his resurrection And thus I passed through the Doctrinal Part of these two Propositions or Conclusions The Practical Part is yet behind wherein I shall desire you to go along with me with your best attentions lending me not onely your ears but your hearts Applic. Enquire whether we be made partakers of this Resurrection Vse 1. What hath been spoken in the first place I shall bring it home by way of Enquiry We have heard what ones all true believers all that have union with Jesus Christ all that are truely engrafted into him are How they are made conformable to him as in his death so in his resurrection As in the one by mortification dying unto sin so in the other by vivification rising to newnesse of life Now every of us put the question to our selves Numnam ego talis Am I such a one Am I thus engrafted with Christ in the
likenesse of his resurrection This we are all of us Sacramentally in our Baptisme which being a Sacrament of our Insition or engrafting into Christ represents unto us according to the twofold Ceremony used in the first Institution of it viz. Immersion and Emersion a twofold mystery viz. Mortification and Vivification both which we meet with in the verse before the Text. We are buried with Christ by baptisme that like as he was raised from the dead by the glory of the Father even so we also should walk in newnesse of life But are we so really and spiritually If so then may we comfortably assure our selves of our union with Jesus Christ and consequently of our Interest in the merits of his death unto our Justification of which the Apostle discourseth in the Chapter foregoing Certainly this communion is a fruit of our union an undoubted evidence that we are engrafted into Christ if we be thus raised up with him So are all Which is common to all and proper only to the members of Christ and only the true members of Jesus Christ When Christ rose out of the grave he left none of his members behind him True the grave-cloaths he did these Peter and John found in the Sepulchre when they came to visit their Lord there John 20.5 6 7. They saw the linnen cloaths lying and the napkin which was about his head wrapped together in a place by it selfe But the body was gone not a member of it left Thus there are many who cleave unto Christ and unto his mysticall Body in an outward profession as those grave-cloaths did to his natural body who upon a strict scrutiny will be found still lying in the grave of sin But not so any of the true members of Christ All that have a true reall spirituall union with him they have also a communion with him and conformity to him in his resurrection They are made partakers of this first Resurrection which carries with it a resemblance of his resurrection Now is it so with us Are we thus engrafted with him in the likenesse of his Resurrection How this shall be known Quest But how shall we know whether we be or no An usefull Question Ans A Question not unusefull The rather in regard that there are many who deceive themselves herein taking shadowes for substances Even as Saul judged of Samuel his Resurrection 1 King 28.12 He thought it to have been the true Samuel and a true Resurrection when it was nothing but a spectrum an Illusion And as Herod thought of John the Baptist that he was risen from the dead when there was no such matter Mat. 14.2 Thus do many judge of themselves they flatter their own hearts with an apprehension of a Resurrection that they are raised from the grave of sin whereas in truth their souls still lie rotting and putrifying and stinking there That none of us may be mistaken in a matter of so great consequence and concernment let me present you with some evidences whereby the truth of this Resurrection may be discerned where it is Evidences of the first Resurrection and our selves may certainly know whether we be made partakers of it Enquiry 1. Have we heard that voice of Christ or no. 1. In the first place then Have we ever heard the voice of Christ or no By this means it was that Lazarus his body was raised from the grave John 11.43 by the voice of Christ speaking to him and calling upon him And by the same means shall the generall Resurrection at the last day be effected The hour is coming in which all that are in their graves shall hear his voice and shall come forth John 5.28 29. And by the like means is this first Resurrection wrought The houre cometh and now is when the dead shall hear the voice of the Son of God and they that hear it shall live so you have it verse 25. of that Chapter our Saviour there speaking of the first Resurrection as I have already shewed you Now have we ever heard this voice of Christ Have we heard Christ speaking to us in his word The voice of his Ministers we have often heard but have we ever heard the voice of Christ Fares it not with some of us as it did with young Samuel who had often heard Elie's voice but had never heard the voice of the Lord and therefore he is said as yet not to know the Lord 1 Sam. 3.7 viz. by way of extraordinary Revelation by voice and speech Is it not so with some of us we have often heard Elie's voice but have we ever heard the voice of the Lord We have often heard the voice of Christ's Ministers but have we ever heard the voice of Christ himselfe We have heard the one sounding in our ears but have we heard the other entring into our hearts awakening us from our dead sleep As it is in sleep so it is in death whereof sleep is the image the body first awaketh before it riseth out of the bed or grave Many of them that sleep in the dust of the earth shall awake saith Daniel speaking of the generall Resurrection Dan. 12.2 And thus is it in this first Resurrection Before the soul can arise it must awake Awake thou that steepest and stand up from the dead Ephes 5.14 Now have we heard the voice of Christ awakening us Have we fonnd such an effectuall work of the word upon our hearts rousing us out of the dead sleep of our sinfull security opening our eyes making us truely appehensive and sensible of our present condition causing us to look about us and to entertain serious thoughts about a Resurrection of getting out of the state of sin into a state of grace Have we heard the voice of the Law and the voice of the Gospel Christ speaking in both In the Law Have we heard the voice of the Law Christ speaking to us as he did to Israel at Mount Sinai where his voice shook the earth Heb. 12.26 which it did both literally shaking the mountain Exod. 19.18 and metonymically shaking the persons that heard it So terrible was the sight that Moses said I exceedingly fear and shake Heb. 12.21 Now have we heard such a voice Have we found at any time such an effect in the word so shaking us making such an earth-quake such a heart-quake in our souls In the vision which Ezekiel saw of the Resurrection of those dead and dry bones Ezek. 37. he tels us that before they were quickned and raised up there was a noise and a shaking ver 7. And the story informs us concerning those which seconded Christ and attended upon him in his Resurrection Mat. 8.27 that before their Resurrection the earth did quake and the rocks rent and then the graves were opened and many bodies of Saints which slept arose came out of the graves c. v. 51.52 53. Such Preparatives God is pleased oftimes and for the most
A supernaturall light the light of divine and heavenly knowledg to shine forth into their Hearts God who commanded the light to shine out of darknes hath shined into our hearts saith the Apostle to give the light of the knowledg of the glory of God in the face of Jesus Christ 2. Cor. 4.6 Gods Ministers being his Instruments in the work of Conversion they communicate that light of knowledg unto others which themselves have received making known the glorious grace of God shining in the face of Jesus Christ revealed and manifested in and by him without which Illumination there is no Regeneration Baptisme anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illumination and why Hence was it that the Greek Fathers anciently called Baptisme which is the Sacrament of Regeneration by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illumination taking the ground of it as is conceived from that of the Apostle Leigh Critic sacra Heb. 6.4 where he speaks of those that were once enlightned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack renders Grotius Beza ad loc qui ad baptismum descenderunt such as had been baptized And not unfitly may it be so called in as much as all those who are baptized with the Holy Ghost they have their minds illustrated with the beams of this divine and heavenly light Without such illumination no regeneration Hence is it that the twofold state of man the state of nature and the state of grace are called the one darknesse and the other light Ye were sometimes darknesse but now ye are light in the Lord Ephes 5.8 And the work of Conversion is described to be a turning from darknesse to light Acts 26.18 and a calling out of darknesse into a marvellous light 1 Pet. 2.9 Now have we received this Spirit of Illumination Hath this light shined forth unto us shined into our minds and shined into our hearts Into our minds enlightning our understandings with some measure of speculative knowledge in spiritual heavenly mysteries Certainly without this there can be no true work of Conversion no spirituall Resurrection God doth not bring men out of their graves blindfold He first openeth their eyes Paul was sent to the Gentiles to open their eyes Acts 26.18 to turn them from darknesse to light from the darknesse of ignorance to the light of knowledge which shineth into the mind And into the heart He hath shined in our hearts saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so he doth in the hearts of his people giving them not onely a speculative but an affective knowledge not onely to know the truth but to be affected with it to love it believe it embrace it to receive a love of the truth for the want of which those Apostates fell away 2 Thes 2.10 Now hath this light thus shined not onely into our minds but into our hearts then may we conclude that we have received the Spirit of Christ even this quickning spirit beginning this work of a spirituall resurrection in our souls Whereas otherwise Do we stil sit in darknesse surely we are as yet in the shadow of death 2. This Quickning Spirit 2. A Spirit of Faith is a Spirit of Faith So it is to all who have any part in this first Resurrection We having the spirit of faith saith Paul to his Corinthians 2 Cor. 4.13 that is the Spirit of God working faith in the soul This it doth in all whom it quickneth first revealing Christ unto them then it inclineth their hearts to close with him upon those Gospel terms upon which he is offered to receive him as a Saviour and as a Lord. And so it uniteth them unto him ingrafting them into this Stock from whence they receive this quickning vertue and are made conformable to Christ in his resurrection This is conveyed unto believers through faith That we might receive the promise of the spirit through faith saith the Apostle Gal. 3.14 The Promise he there speaketh of is the promise of the Spirit of Regeneration as Diodate expounds it This is the promise which the Prophets make such frequent mention of Isai 44.3 Jer. 31.33 c. Now this promise of the spirit is received by faith faith on Jesus Christ which is the purifying grace Putrifying their hearts by faith Acts 15.9 The sanctifying grace Them which are sanctified by faith in me Acts 26.18 and the quickning grace by and through which this spirituall life is conveyed from Christ into the soul Expresse is that of our Saviour John 11.25 I am the resurrection and the life He that believeth on me though he were dead yet shall he live Though he be dead in sin yet shall he live a spirituall life upon his believing Which life is therefore called the life of faith because faith is both the beginning and the principall Act of this life The just shal live by his faith Rom. 3.11 The life which I now live in the flesh I live by the faith of the Son of God Gal. 2.20 He that liveth and believeth on me saith our Saviour ver 26. of that 11th of John speaking of this spirituall life whereof saith is both the first and principall Act. Now have we received this Spirit of Faith Have we felt this work of the spirit upon our hearts drawing and inclining them thus to receive Jesus Christ thus to close with him thus to rest upon him thus to give up our selves unto him If so surely we are in the number of those that have part in this first Resurrection Otherwise being yet in a state of unbeliefe we are also in a state of death 3. 3. A Spirit of Holinesse This Quickning Spirit is also a sanctifying spirit a spirit of sanctification Such was the spirit whereby Jesus Cbrist was raised He was declared mightily to be the Son of God according to the spirit of sanctification by the resurrection from the dead Rom. 1.4 That Spirit which raised up Jesus Christ was the same divine spirit which sanctified his humane nature wherein it dwelt And such is this quickning Spirit to all in whom it dwelleth Being to them a Spirit of Faith it is also to them a Spirit of Sanctification purifying their hearts through faith Hence is it that the Apostle puts these two together Sanctification of the spirit and beliefe of the truth 2 Thes 2.13 Faith and Holinesse never go asunder Where the Spirit of Christ is a Spirit of faith it is also a Spirit of holinesse changing the heart putting into it a new quality of holinesse turning the bent of it from and against all sin unto holinesse and righteousnesse working in it an unfeigned hatred of the one and love to the other Now have we received this Spirit also Do we find such an inward change wrought in our hearts Do we find the Law of God a Law of Holinesse written upon them A law contrary to the law of sin so the Apostle calleth that sinfull corruption which dwelleth and reigneth
in this those who are his resemble him they are a people willing and obedient Isai 1.19 willingly obeying God for himselfe and those which are set over them under him for his sake 6. Love 6. Love Walk in love as Christ also hath loved us Ephes 5.2 He loved the Church and gave himselfe for it ver 25. Greater love hath no man then this that a man should lay down his life for his freinds John 15.13 This hath Christ done and more While we were yet sinners enemies Christ died for us Rom. 5.8 And herein are those which are Christs conformable to Christ in their measure They are all in a good sense of the Family of Love Such as love God above all with all their heart c and their neighbours as themselves Mat. 22.37 39. The true Christian is one that loveth the Lord Jesus in sincerity Ephes 6.24 One that loveth the Saints and that because they are Saints and so consequently all Saints Ephes 1.15 One that loveth and imbraceth the Image of God where-ever he meeteth with it One that loveth his enemies ready to do good to them that hate him praying for those which despitefully use him Mat. 5.45 Thus the same mind is in those who are engrafted into Christ which was in Christ himself Phil. 2.4 7. Mercy 7. Mercy Jesus Christ was and is a mercifull High Priest Heb. 2.17 In the dayes of his flesh he was ready to shew mercy both to the souls and bodies of all those that sought it from him The like bowels of mercy there are in measure to be found in all that are Christs they are such as have put on bowels of mercy Col. 2.12 The wisdome which is from above is full of mercy Jam. 3.17 8. Contempt of the world 8. Contempt of the world Christ was neither covetous nor ambitious He professeth his Kingdom was not of this world John 18.36 And therefore when a Crown was offered him and forced upon him he refused it John 6.15 Disdaining to do any homage to Satan though it were for all the Kingdoms upon earth Mat. 4.8 In this those which are Christs resemble him They looking upon the fashion of this world as transitory passing away they use it as not abusing it 1 Cor. 7.31 Not suffering their affections to run out inordinately after the things thereof not seeking great things for themselves not placing their happinesse here below 9. Heavenly-mindednesse 9. Lastly Heavenly-mindednesse In this sense though not onely in this as Grotius would have it Christ saith of himselfe that he was in heaven whilest he was upon earth so he tels the Jews Grotius Com. in John 3.13 John 3.13 The Son of man which is in heaven So he was properly according to his Godhead which still kept residence in heaven and so he was according to his Manhood having his affections and his conversation there So much his continuall discourse shewed which from earthly things still ascended up to heavenly And in this those which are risen with Christ resemble him in their measure having their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their cheife negotiation and businesse in Heaven as I shewed you lately from Phil. 3.20 Thus we see how they who are risen with Christ live the life of Christ expressing all the aforesaid vertues in the course of their lives and conversations Now put the Question to our selves Do we this in our measure Are the like fruits to be found in us If so surely these are no other but fruits and consequences of this first Resurrection But if otherwise If our lives carry no such but contrary impressions not expressing the vertues of the second but altogether the vices of the first and old Adam certainly we are as yet under the power of the first bound over unto the second death Many other Shibboleths might I give you whereby those which have any part in this first Resurrection may be differenced from them which have not But these may be sufficient This triall being made two sorts of persons will come now to be dealt withall Such as yet have no part in this first Resurrection Such as have Let me speak to them severally I begin with the former 1. Application to such as are yet in the grave of sin 1. Such as are yet in the grave of sin under the power of a spirituall death strangers to this first Resurrection let me speak unto you in the like language that our Saviour did once to Lazarus John 11.43 Let them awake and arise from the dead Lazarus come forth or as Peter did to Dorcas Acts 9.40 Tabitha arise Come ye forth of that grave of sin wherein your souls lie putrifying and corrupting Arise stand up from the dead So the Apostle cals upon those in your condition Ephes 5.14 Awake thou that sleepest and arise from the dead Awake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word as both Beza and Grotius note upon it properly signifieth the awakening of a drunken man that is somno vinóque sepultus buried as it were in sleep and wine his coming to himselfe again As it is said of Noah Gen. 9.24 Noah awoke from his wine And so the Prophet Joel speaking to the Drunkards of his time he bids them awake Awake ye drunkards Joel 1.5 In the like language the Apostle there speaketh to the Christians of his time who were corrupted in their judgements with that pestilent errour of Saducaisme denying the Resurrection of the dead affirming the Resurrection mentioned in Scripture to be no other but the renewing of the world by the Gospel and the spirituall Regeneration of the soul by the grace of God an errour hatched in those times and revived in ours even amongst our selves This errour the Apostle there looketh upon as we may do upon all errour as having in it an inebriating property intoxicating and stupifying the souls of them that were possessed with it and thereupon he calls upon them to awake from that drunkennesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Awake unto righteousnesse or righteously that is so awake as that you may henceforth live and walk as becometh Saints in holinesse and righteousnesse The same say I to all habituall and customary sinners such whose souls are cast into this dead sleep in whom custome in sinning hath taken away the sense of sin and I wish I could speak loud enough so speak as you might hear me Awake you Awake from sin unto righteousnesse Awake arise stand up from the dead that Christ may give you light and life Motives to presse this Motion Motive Better never rise then not thus arise I shall not use many Take one for all Except you thus arise better never arise Except you thus arise here better never arise hereafter Unlesse you have your part in this first Resurrection better you should never have your part in the second Resurrection This later you shall have your bodies shall be raised again at the last day O that you may then
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
Archangel at the last day when you shall heare the dismall sound of his Trumpet Surgite Mortui Arise ye dead and come to Judgment wil you then plead that it is too soon to arise you wil arise herafter I beseech you think upon this now what answer you must then return to the summons of your Corporal Resurrection and return the same now to this summons of your spiritual Resurrection Doth Christ call unto you and bid you arise from sin He doth so do not put him off with delayes To day if yee will hear his voyce saith the Authour to the Hebrews Hebr. 3.7 citing the words of the Psalmist Psal 95.7 Now whilest salvation is offered now take the present opportunity and make use of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To day The time of this life is but a Day Your Father Abraham rejoyced to see my day saith our Saviour speaking of the term of his own life upon earth John 8.56 And this day is the day of our first Resurrection Arise therefore whilest this day lasteth This is the great work which we have to doe every of us while we are here upon earth and therefore work this work of God whilest this day lasts knowing that the night is coming wherein there is no working as our Saviour tels his disciples John 9.4 And how much of this day is yet behinde how nigh this night may be who can tel How knowest thou but that thy Sun may goe downe at noon and therfore defer not to answer the call of Christ calling upon thee to arise None know whether God wil call again Which if thou shalt do How knowest thou whether ever hee wil call again or no We know what our Saviour once said to his Disciples when hee had twice awakened them and yet coming to them the third time and found them sleeping Sleep on now saith hee and take your rest Matth. 26.45 As if he should have said Now take your course ye may sleep for me as long as you will I will never awaken you more or you wil have little list to sleep ere long whether I awake you or no. Christians there is none of you but Christ hath come unto you once and again many times calling upon you in the Ministery of his word bidding you awake arise Now what do you yet sleep Take heed lest that terrible doome proceed out of his lips Sleep henceforth and take your rest A restlesse Rest There is a time when Christ will call no more My spirit shall not ever strive with man Gen. 5.3 And what knowest thou whether this be not the last time of asking And therefore if he do now knock at the door of any of your hearts call upon you by the inward motions of his spirit as hee doth by the outward Ministery of his word do not put him off as Felix did Paul Act. 24.25 saying you will hear him another time when you have a convenient leisure you will call for him So you may and yet he not answer Because I have called and ye refused saith Wisdom therefore ye shall call upon me but I will not answer Prov. 1.24 28. So dangerous a thing is it to try conclusions with Jesus Christ to try whether the winde will blow again whether the Cock will crow again whether the Trumpet will sound again Doth it now sound in any of your hearts as it doth in your ears calling upon you to arise from sin unto righteousnesse do not say It is too soon Evasion 2. The despairing shift 2. But is it now too late There is the second shift no lesse dangerous then the former I have lien a long time in the grave of sin rotting and putrifying there I am an habituated inveterate sinner Is there yet any hope for me Repentance in age difficult to man not to God Ans This was the Argument that shook Martha's faith Her brother had lien four dayes in the grave But what saith our Saviour to her Said I not unto thee If thou wouldest believe thou shouldest see the glory of God John 11.40 The like I say unto thee Art thou an aged sinner Suppose one of those the Prophet Isai speaketh of Isai 65.20 A sinner of an hundred years old yet only believe thou shalt see thou shalt feel the glory of God the glorious power and grace of God in changing thee yet before thy change cometh working this Resurrection in thee and for thee To thee this work is now more difficult not so to him who is the Resurrection and life It was all one to Christ in the dayes of his flesh to raise up the Courtiers son from the sick-bed John 4.46 and Jairus his daughter from the death-bed Mat. 9.25 and the widow of Naim's son from the Biere Luke 7.14 and Lazarus from the grave and that after his three dayes buriall John 11.43 True indeed in the last of these it is said that he groaned in himselfe once and again ver 33 38. But this he did either by way of sympathy expressing his griefe and compassion towards Mary and the rest of the mourners or else by way of Antipathie expressing his anger and indignation against Martha and the rest of those faithlesse ones who so far questioned his power in effecting what hee had undertaken not in regard of any apprehended difficulty in the work which when hee came to it hee effected with a word Lazarus come forth Is it so that you are not only dead in sin but have lyen long in that state under the power of this death yet despair not But in this state I have often withstood the Call of God Doubts Answered Repl. 1. Resisting the call of God Oft have I heard the voyce of Christ but have not answered it Oft have I felt the strivings of the Spirit of grace but have checked resisted quenched the motions thereof And so had the Jews done Ans as Stephen tels them to their face Acts 7.51 Ye stiff-necked and uncircumcised in hearts and ears ye do always resist the holy Ghost yet Peter invites them to repentance with assured hopes of mercy upon their coming in and accepting the offer Act. 2.38 Repent ye therfore and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall received the gifts of the holy Ghost Of which gifts the chiefest is this of Regeneration But I fear Repl. 2. The case of Apostacy I am in the number of those of whom St Jude speaks ver 12. of his Epistle A Tree that is twice dead a relapsed Apostate one that hath fallen away from the grace of God after that I was once enlightned one that hath fallen back again into a state of sin and death after that in my owne and others apprehensions I had begun to live the life of grace So as I fear I am also as he speaketh plucked up by the roots for ever cut off from all hope
of spiritual union or Communion with Jesus Christ under an impossibility of ever being renewed of ever partaking in a second spiritual Resurrection Answ Answ Still this makes the case more difficult yet despaire not Surely Lazarus died again after his first resurrection yet shall his body be raised again at the last day Believe it Christ is able to do as much for thy Soul as he will do for his Body And this if thou beest not stil wanting to his grace he will do Restore thee from thine Apostacy Quest Quest But what then shall I do that I may be made partaker of this grace that I may have my part in this first resurrection What to be done to attain this Resurrection nay being a dead man what can I do A dead man is a meer patient in the work of his own resurrection Ans Answ True and so is a sinner in the first act of his own Conversion as I have before shewed you In thine own strength without Christ thou canst do nothing in this way as our Saviour tels his Disciples John 15.5 what Paul saith of a dead Body 1 Cor. 15.43 we may say of a dead Soul It is sown in weaknesse Being dead in sin it is in a state of impotency not able to raise it self or to contribute ought toward it own resurrection But yet this thou mayst doe and this be thou directed to do 1. Wait and attend upon God in the use of Direct 1 those means whereby he ordinarily effecteth this Resurrection This could that poor Waite upon God in the use of means impotent bed-rid man in the Gospel do John 5. Though he could not put himselfe into the waters yet he could lye at the pool And the like maist thou doe Though thou canst not quicken and raise up thy self yet thou maist attend upon those means whereby God is wont to convey that grace whereby he effecteth this work which is the Ministry of the word By this means it was that those dead bones were quickned Ezek. 37. viz. by the Prophets prophecying upon them verse 4. Hee said unto mee Prophecie upon those bones and say unto them O ye dry bones hear the word of the Lord. And by this means it is that dead souls are quickned by the Ministry of the word This is the Trumpet of Jesus Christ Here is the voyce of Christ to be heard whereby he quickneth the dead And therefore with care diligence conscience attend upon this Ordinance hearkning and listning to hear the voyce of Jesus Christ 2. Direct 2 Not hardening our hearts Not hardening the heart Let that be a second direction To day if you will hear his voyce harden not your hearts Heb. 3.7 This men of themselves can do Though they cannot soften their own hearts yet they can harden them and that by resisting the motions of the spirit of grace Now would you have your part in this first Resurrection take heed of thus hardning your hearts take heed of resisting quenching the first Motions of this spirit but give way to them let in the voyce of Christ into your soules Let in the voyce both of the Law and Gospel Let in the voice of the Law The voyce of the Law for the awakening of you This is the first use of the Law to rouse and awaken dead souls to convince poor sinners of the sinfulnesse and misery of their Naturall Condition Let it bee usefull to you in this way Give way to the spirit of conviction for the awakening of you Were it possible that a dead man could be awakened and made apprehensive and sensible of that state wherein he is being under the power of death to see how he hath the grave for his house and maketh his Bed in the darkness where corruption and the worme claime kindred of him being his onely Companions as Job describeth that state Job 17.14 he should not need to be perswaded to arise and come forth and to accept of a Resurrection being tendred to him Surely so would it bee with poor sinners Were their consciences but once thoroughly awakened and themselves made apprehensive of the misery of their naturall condition how their soules ly putrifying and stinking in the grave of sin they should need no other argument to induce them to come out from thence and to accept of this new life offered and tendred unto them Suffer your selves therefore to be thus awakened Give way to the discoveries of the Law bringing them home to your selves in your own particular that so you may see and feel your selves in a state of sin and death under the power of a spirituall death bound over unto Eternall death Let in the voice of the Gospel Answering it Being thus awakened by the Law now hearken to the sweet voice of Christ in the Gospel calling upon you and commanding you to arise and stand up from the dead Lending not only your ears but your hearts to this call closing with it returning answer to it as old Elie adviseth young Samuel to do in a like case 1 Sam. 3.9 speak Lord for thy servant heareth Thus when Christ shall be pleased to call upon you outwardly in the Ministry of his word inwardly by the motions of his spirit inviting perswading requiring you to arise from sin to Righteousnesse give entertainment to this call of his accepting this offer of grace by faith receiving Christ himselfe into your hearts yeelding up your selves unto him to be framed and fashioned according to his will So doing he wil communicate himself unto you in this blessed way being unto you Resurrection and life For this you have his expresse promise with an Ecce a Behold before it that you may take the better notice of it Revelation 3.20 Behold I stand at the door and knock If any man hear my voice and open the door I will come in and sup with him and he with me The Doore there spoken of is the doore of mens Consciences At this door Jesus Christ standeth attending and waiting with much patience upon poor sinners Thus standing at this Doore he knocketh this hee doth by outward means and inward Motions as one desirous of admittance Now saith he If any one hear my voyce not only giveth me the bare hearing but hearkneth attendeth to what I say And openeth the door thereupon letting me into his heart receiving me by faith accepting me as a Saviour and a Lord I will come and sup with him c. I wil now communicate my self unto him in the most intimate way letting into his soul the sweetest and most efficacious influences of my grace and spirit for the carrying on and perfecting that blessed work which is there begun This will Jesus Christ doe to the soul that thus hearkneth to his voyce to his Admonitions Exhortations Offers Promises receiving him by faith cleaving to him by Love submitting to him by Obedience he will be to it Resurrection and Life The
your souls as he in his body Now Christ hath come unto you and that before he was sent for otherwise he had never come working the same nay a greater work upon you raising you up from the grave of sin not to a temporary as he did Lazarus but to an eternall an immortall life Sure I am he might have had more noble Patients he might have made choice of the Princes and Potentates of the world the wise the rich c. But them he hath passed by many of them most of them Not many wise men after the flesh not many mighty not many noble are called 1 Cor. 1.26 You hath he singled out to be the objects of this power and mercy Herein acknowledge the exceeding riches of his grace and give him the glory of it by a thankfull acknowledgement To raise up your hearts whereunto Divers considerations raising up the heart to this acknowledgement look first downwards into the hideous darksome loathsome dungeon of the grave from which you are raised that wretched state of sin and death from whence you are delivered Then look upwards to that blessed state this blessed life to which ye are raised Look inwards into your selves and there behold the Image of God in measure restored the first fruits of the spirit already laid in assuring to you the full crop of heavenly glory in due season Look about you and behold on each side millions of souls still sleeping rotting stinking in the grave abiding under the power of sin and death and then see whether here be not matter for a thankfull Gratulation When the Israelites saw the Egyptians lie dead upon the sea-shoar themselves being come safe to land they could not but break forth into praising and magnifying of God Then sang Moses and the children of Israel this song unto the Lord Exod. 14.30 15.1 Such a difference hath God put betwixt you and others raised you from the grave where others lie dead Give unto him the praise and glory of this his free and rich grace Inwardly acknowledging it outwardly expressing that acknowledegment by speaking to his praise and living to his praise so living as Christ himselfe lived after his Resurrection Exhort 2 2. Which let me exhort you unto in the second place Are you in the number of those who have their part in this first Resurrection Are you risen with Christ then walk as you have Jesus Christ himselfe for an Example so living as Christ himself lived after his Resurrection Live as Christ lived after his Resurrection Quest But how is that Ans Take it in three or four particulars 1. No more returning to the grave again 1. See that you return to the grave no more This did Lazarus And this it is supposed did those Saints which accompanied and attended upon Christ in his Resurrection They returned to their graves again they died again But so did not Christ himselfe Christ being risen from the dead he dieth no more ver 9. of this Chapter No more do you Hath God begun to raise you from the grave of sin do not return thither again Take heed of ever returning to your former state Object But happily some may say What need such a Caveat as this A Caveat not uselesse though Saints be not subject to totall and finall Apostacy There being no fear of such an Apostacy Those who are once raised with Christ shall never die again He that liveth and believeth on me shall never die John 11.26 They who have once their part in this first Resurrection shall never come under the power of a second death Such cannot fall away totally and finally from this grace of God Ans What then Shall any hereupon take liberty to continue in sin 1. To continue in sin that grace may abound a desperate conclusion and to live as they list Surely then whoever thou art that shalt dare thus to turn the grace of God into wantonnesse that makest such desperate use of so comfortable a Doctrine drawest such poisonous and damnable inferences and consequences from such sweet and comfortable premisses thou mayest take that unto thy selfe which Simon Peter once said to Simon Magus Acts 8.21 and conclude that as yet Thou hast no part nor lot in this matter Thou art as yet a stranger to this mysticall Resurrection and it may be feared art like so to be Paul will tell such perverters and abusers of this grace of God that their damnation is just Rom. 3.8 And Saint Jude maketh this a character of a man ordained of old to condemnation that shall dare thus to turn the grace of God into lasciviousnesse Jude ver 4. This for you 2 Saints may fall fouly and fearfully though not totally and finally 2. In the second place as for true Beleevers such as are made partakers of this grace the grace of Regeneration it is true they shall be so upheld by that Manutenentia Divina so kept by the power of God through faith unto salvation as that they shall never totally and finally fall from it but yet they may fall fouly and fearfully so fall as the story tels us that Eutichus did who fell from the third loft Acts 20.9 so as they may be taken up for dead Though their life may be still in them as Paul saith of him ver 10. yet they may be dead in their own and others apprehensions They may lose that strength and vigour with that sense and feeling which sometimes they had so as though they do not return to the grave againe yet their life may draw nigh to the grave so as they may be accounted both by themselves and others amongst them that goe down to the pit free among the dead as Heman saith of himself Psal 85.3 4 5. They may be brought to the gates of the grave as Hezekiah said of himself Isa 38.10 Such may the condition of a true beleever be 3ly As for others such as have a name to live they may die again 3. Such as have a name to live may die again Self-deceiving hypocrites those walking ghosts who seemed to have been partakers of this Resurrection they may return to the grave again losing all that which they seeemed to have as our Saviour saith of the formall Professour Luke 8.18 losing all those common graces which like Bristol Diamonds for a time sparkled and shone forth in them Such Apostacie is no Raritie Saint Peter can tell us of Dogs returning to their vomit again and Swine after they have be washen returning to their wallowing in the mire again Such as After they have escaped the pollution of the world through the knowledg or acknowledgment of the Lord and Savior Jesus Christ yet are again entangled therein and overcome 2 Pet. 2.20.21 And the Authour to the Hebrews wil tel us of some who having been once enlightned by the word and have tasted of the heavenly gift have felt some flashes of inward peace and joy
and were made partakers of the holy Ghost the common gifts and graces of the Spirit and have tasted the good word of God have found some relish in the sweet and saving promises of the Gospel and the powers of the world to come have had some ravishing apprehensions of the joyes and glory of heaven yet they fall away by a total apostacie returning to their former condition being brought wholly under the power of sin again so you have it Hebr. 6.4 5 6. Now in the fear of God take heed this prove not your condition The conditions of Apostates most desperate Which if it do mark what follows Your later end will be worse then your beginning and it would have been better for you never to have known the way of righteousnesse them having known it to turn from the holy Commandement so you shall finde it 2 Pet. 2.20 This will put you into a desperate state under an impossibilitie in an ordinary way of ever being renewed again unto repentance so you have it Heb. 6.4 6. If yee shall thus sin wilfully after that ye have received the knowledg of the truth there remaineth for you no more sacrifice for sins but a certain fearfull looking for of judgment and firy indignation so you may read it Hebr. 10.26 27. Trees which are twice dead what can they look for but to be plucked up by the roots cut off from all union and communion with Jesus Christ Jude 12. So desperate is the condition of wilful Apostates such as having been in measure wrought upon by the grace and spirit of Christ illuminating convincing and in measure changing and reforming though not regenerating them If they shall willingly and wilfully return to their former state it puts them into a most dangerous and desperate condition Being raised come not nigh the Brink of the grave again And therefore Is it so that God hath begun this work this change in any of you Take heed of looking back Come not nigh the verge the brink of the grave again do not henceforth give way to any one sinne so as to live in it to continue in it This the Apostle here in the former part of this chapter presseth upon these his Romans How shall we that are dead unto sin live any longer therein ver 2. Beleevers are dead to sin nay risen from sin how shall they live or ly in it we would account it a madnesse in a man that is raised from the grave to return thither again and to make his abode there It is no lesse for Christians that are risen from the grave of sin to returne to it to live and continue in it In this imitate your heavenly pattern who being raised from the dead dyed no more 2. Being raised from the dead evidence Exhort 2 your Resurrection Evidence this Resurrections by the action of a spirituall life So did your Saviour Being raised from the grave he evidenced the truth of his Corporall Resurrection shewing himself alive after his Passion by many infallible proofs as the Evangelist hath it Act. 1.3 specially by doing the actions of a naturall life speaking to his Disciples and eating with them Thus do you evidence the truth of your spirituall Resurrection Evidence it both to your selves and others and that by doing the Actions of a spirituall life approving your selves unto God and man in all duties of Piety charity Being delivered out of the hands of these your enemies Sin Satan Hell Death now serve God in Holiness and Righteousness all the days of your life Thus yeeld up your selves unto God as those that are alive from the dead and your members as instruments of Righteousnesse unto God as the Apostle presseth ver 13. of this Chapter Thus being now brought into a new state walk answerable to it and that by living a new life so did our blessed Saviour after his Resurrection as I have shewed you Hee lived after another manner then before he did Do you the like Hic dies aliam vitam adfert alios mores postulat This new state calls for a new life and conversation Herein lieth the principall part of a Christians conformitie to Christ in his Resurrection That like as Christ was raised from the dead by the glory of the Father so he also should walk in newnesse of life so you have it in the words before the Text. And therefore As concerning your former conversation put off the old man and put on the new so you have the Exhortation Ephes 4.22 24. You were sometimes darkness you were so during your abode in the grave of sin but now being risen yee are light in the Lord walk therefore as children of light so it follows Ephes 5.8 In times past ye walked according to the course of this world c. so the Apostle describeth your former state Eph. 2.3 but now being brought into a new state henceforth be not conformed to this world but be ye transformed c. so the same Apostle presseth it Rom. 12.2 Be ye metamorphosed so living now as becometh men of another world So did your Saviour after his Resurrection as I shewed you and so do you As for the comforts of this present world use them but not abusing them so use them as not using them Seeking after spirituall things spirituall Meates and Drinks spiritual riches spiritual pleasures and delights These are sutable to your new state If ye be risen with Christ seek the things which are above Col. 3.1 Hereby evidence that you have your part in this first resurrection by walking answerably to this new condition With all living to the Glory of God So did your Saviour as I have showen you in opening of the former verse he was raised from the dead as by so to the Glory of God his Father that he might glorifie him Herein be you conforme to your pattern Being raised from the dead by the glory of God now be you to his glory making this the end of your life to glorifie God Glorifie him both with your spirits and with your Bodies both which are his by more then a single right 3. Are you thus risen then waite for the Exhort 3 day of your change the day of your Translation Wait for the day of Translation So did your blessed Saviour after his Resurrection he made his abode here upon earth for forty dayes waiting for his Ascension Do you the like who are made partakers of this first Resurrection The day of your Translation is not farr off Forty dayes At most a few yeares In the meane time waite for it So do all they who have received the first fruits of the Spirit They wait for the Adoption viz. the Redemption of their Bodies Romans 8.23 There is a twofold Adoption and a twofold Redemption Duplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A twofold Adoption the former inchoate which gives a Jus ad rem a right unto the Inheritance The
vertue knowledge to knowledge temperance to temperance patience to patience godlinesse c as the same Apostle directs 2 Pet. 1.5 6. That so you may come behind in no grace no gift as Paul saith of his Corinthians 1 Cor. 1.7 Then adding one degree of grace to another faith to faith The righteousnesse of God saith the Apostle is revealed from faith to faith Rom. 1.17 that is from one degree and measure of faith to another According as faith is revealed more and more so is the Righteousnesse of Justification more assured unto the soul Labour to get your faith which is the radicall grace the very heart of this new-man confirmed and strengthened daily not neglecting such means as God hath appointed for that end amongst which the Sacrament of the Lord's Supper whereof some of you have this day been made partakers is a chief and principall one Then seek after the like growth and increase in love in humility in patience so in all other graces These are the members of this new man let it be your care that as it is in true Augmentatation which is secundùm omnes partes a proportionable growth in every part every of these may grow and increase with the increase of God Thus do you perfect holinesse in the feare of God as the Apostle exhorts 2 Cor 7.1 Being thus changed into the Image of Christ from glory to glory as by the spirit of the Lord as you have it v. last of the 3d. chap. of that Epistle 5. In respect of heavenli-mindedness 5. And lastly Rise more and more in respect of Heavenlimindednesse Your hearts are like ponderous bodies still tending downwards towards the Earth And therefore let it bee your daily worke to raise and scrue them upwards by frequent Meditation and Contemplation of Heaven and Heavenly things and in particular of that heavenly Glory to which Christ is raised Beholding as in a glasse the glory of the Lord saith the Apostle in the place last named 2 Corin. 3. last which Grotius expounds of the Glory of Christ in his Kingdome of Glory This Behold as in a glasse that is saith hee seriously and attentively cosider and contemplate it With all labouring to raise your Affections thither If yee bee risen with Christ c. Set your Affections on things which are above and not on things on the earth Col. 3.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minde things above and let them have your Hearts your Affections As for the things of this world labour daily to sit more loose to them that so you may bee willing to part with them when ever God shall be pleased to call you hence Thus being Risen yet rise daily more and more Which that you may do still seeke after a further and more intimate Vnion and Communion with the Lord Jesus Christ Still seeking after a more intimate union and full communion with Jesus Christ by whose spirit it is that you are and must be raised That you may more and more participate of that vertue which is in him Paul had no small share in this vertue yet hee desireth that he might still have further experience of it That I may know him and the vertue of his Resurrection Philip. 3.10 Let the same be your desire and indeavour that you may daily feele this divine vertue put forth in you more and more raising you up more and more from the death of sin to the Life of grace here Then rest assured the same vertue shall at the last day raise you up from the death of nature to the Life of Glory Being here made conformable unto Christ in your first Resurrection you shall be also in the second which shall be to you a Resurrection of life And thus I have at the length through the good hand of God leading and conducting me passed thorough this excellent portion of Scripture wherein you have held forth unto you that great Gospel Mystery of the Christians Vnion and Communion with and conformity to Jesus Christ both in his death and Resurrection The sweetnesse of the subject hath drawn forth my meditations beyond the staple which I first intended them May but my labours herein prove acceptable and profitable unto you I have what I aimed at Which that they may be let us Pray FINIS