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heart_n	believe_v	faith_n	holy_a	4,881	5	5.2910	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77515	Two treatises the one, handling the doctrine of Christ's mediatorship : wherein the great Gospel-mystery of reconciliation betwixt God and man is opened, vindicated, and applyed. The other, of mystical implantation : wherein the Christian's union and communion with, and conformity to Jesus Christ, both in his death and resurrection, is opened, and applyed. / As they were lately delivered to the church of God at Great Yarmouth, by John Brinsley, minister of the Gospel, and preacher to that incorporation.	Brinsley, John, 1600-1665.; Ashe, Simeon, d. 1662.	1652 (1652)	Wing B4737; Thomason E1223_1; ESTC R22919	314,532	569

bring evill upon the house of Jeroboam for Jeroboam's sake Thus doth God often according to that his threatning visit the sin of the fathers upon the children viz. in the way of temporall Judgement Specially where he findeth them treading in their fathers steps as Canaan did in Chams and Jeroboams posterity in his So then wee cannot looke upon that passage in Ezekiel as a perpetuall and standing Law for all times and places but onely as calculated for that present Meridian as peculiar to those times and that people The Lord therin declaring to the people of the Jews what the course of his ordinary providence should thenceforth be in his proceedings with them So much may clearly be collected from the first verses of this chapter where the Lord expostulates with that people about a Proverb which was in use amongst them The fathers have eaten sowre grapes and the childrens teeth are set on edge ver 2. The meaning whereof was that Manasseh and others of their forefathers had sinned and they suffered for it So you have it explained Lam. 5.7 Our Fathers have sinned and are not and we have born their Iniquities Thus did they abuse the patience and indulgence of God in deferring his Judgements taking occasion from thence to charge him with some hard measure some unequall dealings towards themselves Hereupon the Lord tels them that he would take away that occasion from them So you have it ver 3. As I live saith the Lord ye shall not any more have occasion to use this Proverb in Israel How so why hereafter he intended to be more speedy in the execution of his Judgements he would bring them speedily upon the person that sins The soul that sinneth shall dy c. this is all that is intended in that place Which being so looked upon maketh nothing against the point in hand Notwithstanding that with a Non obstante God may and doth and that Justly charge the sin of one upon another in the way of temporall Punishment I and accept such a satisfaction made by one for another Thus in those forenamed instances That execution done upon Sauls sons it is accepted as a Temporall satisfaction for the sin of Saul so as thereupon the Lord was reconciled to the people and was intreated for the land as you have it 2 Sam. 21. ver 14. In like manner that execution which the destroying Angel had done upon those seventy thousand God accepted it as a temporal satisfaction for the sin of David wherby he had provoked him against that people 2 Sam. 24. last And even thus hath God required and accepted this Eternall satisfaction made by Christ in the behalf of his Elect people Which he hath done without any impeachment to his Truth his truth in his Threatnings Alleg. 2. But how can this stand with his truth in his Promises 2. In his promises Hath not God promised Remission of sins and Eternall life upon the condition of Repentance and new obedience without any further satisfaction So it there followeth in the next verse Ezek. 18.21.22 If the wicked will turne from all his sins that he hath committed and keep all my statutes c. He shall surely live he shall not dy All his transgressions that he hath committed they shall not be mentioned unto him in his righteousnesse that he hath done he shall live Many such promises we meet withall both in the Old Testament and New A. To this it is answered True the penitent sinner upon his Repentance evangelical obedience Answ The promises of Remission and salvation upon conditions of Repentance and new Obedience how understood and Perseverance he shall live and that Eternally But what are these the cause of his salvation Not so Conditions they are and so a causa sine quâ non as they call it Conditions without which they shall not be saved Except ye repent ye shall all likewise perish saith our Saaiour to those censorious Jewes Luke 13.3 And they are the way which leades to heaven Via Regni The way to the Kingdome a way which God hath layd out for his people to walke in Ephes 2.10 and they walking in it shall attain the end of their hope the salvation of their soules it will bring them to heaven I but not causa regnandi not the cause of their Reigning there No the proper procuring cause of salvation is onely the Obedience of Jesus Christ being apprehended and applyed by Faith To both which Repentance and new obedience are subordinate Marke it There are three things which besides the Grace of God which is the first moving cause concurr in bringing a sinner to salvation viz. Christ Faith Repentance Christ Faith Repentance subordinate the one presupposing the other The first of these Christ he is the meritorious cause of it The two others Faith and Repentance are as Conditions of the Covenant without which Christ and his merits shall be of no availe unto the sinner Repent and beleeve the Gospel Marke 1.15 Now these are subordinate the one to the other The first Christ being the proper and principall procuring cause The 2d Faith an Instrumentall cause The 3d Repentance a Concomitant of Faith a fruit and effect of it The one necessarily depending upon the other Repentance upon Faith and Faith upon Christ There is no true Faith without Repentance it being Faith that purifieth the heart Acts 15.9 And there is no true Faith without Christ hee being the proper object of true saving justifying faith as it justifieth and saveth Now according to that known and vulgar Maxime Subordinata non pugnant Things which are subordinate the one to the other they may well stand together The asserting of the one is not the denying of the other The taking in of the one is not the shutting out of the other whilst it is said that God pardoneth sins unto the sinner upon his Repentance it doth not exclude faith without which it is impossible to please God Heb. 11.6 But includes it presupposeth it And thus when we are said to be justified and saved by faith it doth not exclude but include Christ from whom faith draweth that Justifying and saving vertue Thus do these stand well together He that Repenteth and beleeveth shall be saved but not without Christ It is not his Repentance or Faith as they are workes that shall be imputed unto him unto Justification and salvation But the Obedience of Christ apprehended by faith and imitated in neer obedience Hereby it is that sinners are Reconciled Justified saved Q. But was this the way of Reconciliation under the old Testament The same way of reconciliation under the old Testament and the New Ans Surely yes Our Apostle in the verse after the Text telleth us that Christ gave himselfe a Ransome for us all that is not onely for Gentiles but for Jewes not onely for those who lived after his death but those who lived before All true beleevers As by the offence of one

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

Two TREATISES The One Handling the DOCTRINE Of CHRIST's MEDIATORSHIP Wherein The great Gospel-Mystery of Reconciliation betwixt God and Man is opened vindicated and Applyed The Other Of MYSTICAL IMPLANTATION Wherein The Christian's Union and Communion with and Conformity to Jesus Christ both in his Death and Resurrection is Opened and Applyed As they were lately delivered to the Church of God at Great Yarmouth By JOHN BRINSLEY Minister of the Gospel and Preacher to that Incorporation London Printed by T. Maxey for Ralph Smith at the signe of the Bible in Cornhill near the Royall Exchange 1651. To the Christian READER EVery naturall man wil readily assent to this Assertion of Solomon Eccl. 11.7 viz. Truly the light is sweet and a pleasant thing it is for the eyes to he hold the Sun And every considerate experienced Christian valuing Gospel Sun-shine at a far higher rate doth with the blessed Apostle Phil. 3.8 account all things but loss for the excellency of the knowledg of Jesus Christ his Lord neither designing nor desiring to know any thing in comparison of him crucified 1 Cor. 2.2 Mal. 4.2 Pro. 2.10 Although every beam from this Sun of Righteousness is pleasant to the sanctified soul yet nothing in the mystery of Christ is more affectionately taking upon the heart which loves and improves him then the discoveries of his taanscendent transactions as Mediator betwixt his Father and the Elect in reference unto all soul concernments from their first Conversion to their full Glorification This Fundamentall truth of the Gospel viz. the happy execution of Christs Mediatorship in purchasing by his passion Heb. 7.25 and applying by his intercession whatsoever may conduce to the complete bliss of his people is very wel cleered and strongly defended from pregnant Scripture in this ensuing Treatise The reverend and laborious Author my ancient and worthy friend hath also added therunto another profitable Piece viz. A Discourse concerning the Beleevers Conjunction Communion with Christ Both which will I hope be found very usefull both for information and comfort unto them who shall seriously peruse them In them the understanding Reader shall taste the savouriness of the Authors spirit and see Scripture Authority backing all the particulars which he holds forth unto publick consideration England of late years hath been unhappily pestered with frothy and pernicious Pamphlets which have tended only to feed mens lusts and to satisfie the itching humours of vain hearts Oh that the Almighty would give us again to prize and rellish such wholsome Treatises whereby our souls may be edified in the knowledg and practical improvement of Jesus Christ In him I am Thy Friend and servant SIMEON ASHE Sept. 22. 1651. ΜΕΣΙΤΗΣ OR The One and Onely MEDIATOUR Betwixt GOD and MEN The MAN CHRIST JESUS Wherein The Doctrin of Christs Mediatorship is largely handled And the great Gospel-Mystery of Reconciliation betwixt GOD and MAN is Opened Vindicated and Applyed As it was lately presented to the Church of God at Great Yarmouth BY JOHN BRINSLEY Minister of the Gospel and Preacher to that Incorporation 2 COR. 5.18 God hath given to us the Ministry of Reconciliation PSAL. 11.3 If the foundations be destroyed what can the Righteous do London Printed by Tho. Maxey for Ralph Smith at the sign of the Bible in Cornhill neer the Royall Exchange 1651. Memoriae SACRVM To the Eternal Honour OF THE One and Onely Mediatour betwixt God and Men The MAN CHRIST JESUS His blessed SAVIOUR and REDEEMER J. B. The unworthiest of his Redeemed Ones in Testimony of his unfained Gratitude for so unestimable a Favour Humbly Dedicateth these His WEAK so far as they are his WORTHLESSE MEDITATIONS To the Pious and Judicious Reader Reader DOest thou expect an Account of the Preaching and Publishing of this Treatise take what the Frontispiece holdeth forth The Word of Reconciliation is that sacred Depositum which God hath committed to his Ministers not that it should be smothered in their private bosomes but that by them it might be transmitted and published to the world And such is the main Subject of this Discourse which is here Doctrinally opened and Practically applied As for the Polemicall and Controversall Part of it I wish it were not too justly occasioned through those pernicious errours of Socianisme which now among the croud of many other begin to walk abroad striking at the very Root or Foundation of that Religion which hath hitherto been called Christian And If the Foundation be destroyed what shall the Righteous do This it is which hath stirred my spirit to appear in this cause thus to † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude v. 3. contend which I am required to do and that earnestly for that faith which was once delivered unto the Saints Wherein my designe is not so much to recover those who are already taken in this snare who are by others how justly let themselves see to it looked upon for the most part as men so wedded to their own carnall Reason as that they disdain to submit themselves to God's Reason not regarding the Authority of Scripture further then as it complieth with the genius of their naturall Principles So much their Master and Leader sticketh not to professe who hath in down-right terms published it to the world that as for * Nec si ubique clarissimis verbis testatum reperiremus sic tamen rem se habere nobis compertum esset Socin de Jesu Christo Servatore part 3. cap. 2. God's punishing our fin in and upon his Son Christ though he should find it every where attested in most expresse words in Scripture yet would he not take it for granted that so it is And again speaking of Christ's Satisfaction † Ego quidem etiamsi non semèl sed saepè id in sacris monimentis scriptum extaret non idcircò tamen itaà rem prorsùs se babere crederem ut vos opinamini Socin ibid. cap 6. Acts 8. 22. For my part saith he though I should not once but often meet with textant in sacred Records yet would I not for all that believe that it was so indeed Now if his followers be of the sane mind I shall leave them as I find them onely praying for them what Simon Peter willeth Simon Magus to do for himselfe that upon their Repentance this thought of their heart may be forgiven them It is for the sake of others that I have spent this little strength such whose veins are not as yet infected with this poison For them have I prepared this Antidote that their spirits being confirmed in the ancient and received Truths of God they may not by whatever devices of Satan or his Instruments be removed to another Gospell In the managing of this Controversie I must acknowledge what my Margin confesseth my selfe to owe not a little to the learned Grotius But whether to Grotius Orthodox or Grotius Heterodox more I must say I cannot readily tell I have made use of both

the Prophet Isaiah hath it Isaiah 53.8 viz. the prison of the grave as the next verse explains it ver 9. he was highly exalted having a name given him above every name as the Apostle hath it Phil. 2.9 id est transcendent honor and dignity God the father having raised him from the dead set him at his own right hand far above all Principalities and powers might and Dominion Eph. 1.20 Putting all power into his hand All power is given unto me in Heaven and in Earth So he tells his Apostles Mat. 28.18 All power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Authority Authority he had before He taught the people as one having authority saith the Evangelist Mat. 7.29 But now after his Resurrection his Authority was compleat and full All Authority was given unto him Which being ascended into heaven and set down on the right hand of the Majesty on high he exerciseth as a Vice-Roy a Deputy Governor under God his Father And this he doth 1. Generally universally over all Creatures 1 Universally over all Creatures in Heaven and Earth All which are upheld by the word of his power Heb. 1.3 Herein doth this our Mediator excel that Typicall Mediator Moses whom we may hear complaning of his charge Num. 11.14 I am not able saith he to bear all this people alone because it is too heavy for me But this doth our Mediatour by the word of his power his powerfull word as he created so he upholdeth all things continuing them in their beings ordering and governing them according to his good will and pleasure Here is his generall Government 2. But besides this he hath a more speciall Government which he exerciseth over mankind 2 Specially over mankind He is a Mediatour betwixt God and Men saith the Text The Mediatorship of Christ doth in some respect extend universally to all Creatures all which are given to him to dispose of at his pleasure But more specially it is exercised about mankind Now mankind is divided as you know into two ranks into two Worlds There is Mundus salvandorum Damnandorum The Elect world and the Reprobate world And to both these doth this Government of Christ extend Directly to the one obliquely and indirectly to the other 1. As for the Reprobate world of wicked and ungodly men 2 Over the Reprobate world of wicked men who were of old ordained to just condemnation for sin Christ ruleth over them or rather amongst them Rule thou in the midst of thine Enemies Psalm 110.2 exercising his Authority and power upon them even as he doth upon the Reprobate Angels hardning them restraining them over-ruling them subduing them judging them All these hee doth and shall do to Satan and his Angels and so in like manner to wicked and ungodly men who are subjects of Satans kingdome 1. Hardning them 1. Hardning them This in his just judgment hee doth giving them up unto a perpetuall obduration a finall impenitency So the Evangelist Saint John expounds that Prophecie of the Prophet Isaiah which he brings in as a Reason why the obstinate Jews could not beleeve on Christ John 12.39 40. Therefore they could not beleeve because Isaias said again he hath blinded their eyes and hardned their hearts c. Hee Who why even Christ himselfe So it followeth These things said Isaias when he saw his glory and spake of him His Glory the manifestation of his Majesty which shined forth in many passages besides his transfiguration here upon Earth This Isaias by his Propheticall eye foresaw even as Abraham is said to have done his Birth-day or the time of his abode in the flesh John 8.56 And foreseeing it foretold what he should do to the Jews who obstinately rejected him And the like judgement he still executes upon the like obstinate sinners hardning them by withholding his grace and giving them over unto Satan and their owne Corruption which by continuance through custome groweth to a Callus a brawnie obduracie and insensible hardnesse 2ly Restraining them bridling them 2. Bridling them so as that they cannot do what they would they cannot go beyond the lists and limits which hee appointeth them Thus dealt hee with Saul who before his conversion was a desperate persecutour breathing out threatnings and slaughter against the Disciples Acts. 9.1 Whilest hee was in his full careere posting to Damascus with letters missive to fetch up all that were of that way to bring them unto Jerusalem before the High-Priests Christ meeteth him in the way arrests him dismounts him stayeth his course restraineth his malice and changeth his heart Thus hath he a hooke in the nostrils a bridle in the Jawes of every Leviathan Bee they what they will what for power what for malice yet Jesus Christ restraineth them 3. And restraining their power and malice hee also Over-ruleth 3. Over-ruling them their counsels and indeavours making them subservient to his own designes turning them to his own praise and his Churches good So are wee to understand that somewhat obscure passage of the Psalmist Psal 76.10 Surely the wrath of man shall praise thee the remainder of wrath wilt thou restraine So doth Christ restrain or gird as the Originall hath it the wrath of his Enemies so keepeth it within compasse as that it shall not breake forth further then may serve for his glory and his Churches good giving his people occasion to praise him 4. And thus over-ruling them he also Subdues and conquers them 4. Subduing them Thou shalt break them with a rod of iron thou shalt dash them in peices like a potters vessell It is a prophecie concerning Christ Psal 2.9 The Lord at thy right hand saith the same Psalmist speaking of Christ sitting at the right hand of his Father ver 1. hee shall strike through Kings in the day of his wrath He shall judge among the Heathen he shal fill the places with dead bodies he shall wound the Heads over many countries he shall drink of the brooke in the way like a valiant and hardy Commander who being in the pursuit of his enemies as Calvin and others after him conceive of that expression he doth not sit down to take his repast but borrowing a little water from the brook in the way for his present refreshment followeth on the chafe untill he hath made a full and finall conquest of them Thus shall Jesus Christ deal by all his enemies and the enemies of his kingdome who will not submit to his government As for those mine enemies which would not that I should raign over them bring them hither and slay them before me Luk. 19.31 This will he do if not here yet at that last great and terrible day at which time Fifthly He shall judge them 5. Judging them This is he saith Peter to Cornelius which was ordained of God to be the Judge of quick and dead Acts 10.42 God hath appointed a day saith Saint Paul Acts 17.31 in the which he shall

to the duty of Prayer suggesting prompting dictating unto them what to pray directing them how to pray so as their prayers may be acceptable and prevalent stirring up secret and unexpressable grones affectionate desires in their hearts So the Apostle there explaineth himself The Spirit also helpeth our Infirmities for we know not what to pray as we ought but the Spirit maketh intercession or Request for us This doth the spirit not properly by Interceding for us but in us Because ye are Sonnes God hath sent forth the Spirit of his Son into your hearts crying Abba Father Gal. 4.6 This is the work of the Spirit thus as it were to form the prayers of the faithful for them and in them Which are Spiritual Conceptions conceived in the hearts of Chistians after a sort as the humane nature of Christ was in the womb of the Virgin by a supernaturall Operation of the Holy ghost Thus it as it were prayeth in them In the mean time Christ is the alone Mediator to whom the Spirit directeth them that so by and through him their prayers may find audience and acceptance These are obvious familiar truths and therfore I shal not any longer insist upon them That which now remains is only a word of Application which I shall direct only two wayes by way of Confutation Exhortation Vse 1. Confutation Of Primitive Angel-Worshippers By way of Confutation Censured and condemned be that Doctrine by whomsoever held forth which setteth up any other Mediatours besides Christ whether in stead of him or with him so as to make them either Corrivals or partners in this office This did some in the Apostles time In the very infancy of the Church they brought in Angels to be Mediatours So much we may take notice of from the Apostle who gives his Colossians an express Caveat concerning it that they should beware of them and their Doctrine Col. 2.18 Let no man beguile you of your reward in a voluntary humility and worshipping of Angels or consisting in Angel worship for so that later clause is fitly looked upon as being only exegiticall to the former added by way of explanation So it was Under a colour and pretext of Humility awful modesty as deeming it too high presumption for any to make their immediate addresses unto God they made use of Angels for their Mediatours presenting their prayers and services unto them that they might present them unto God Thus did they intrude into those things which they had not seen as it there followeth rashly undertaking to set up establish new Doctrines Laws concerning the Service of God beyond what is revealed in the Word And as is most probable adventuring upon curious speculations bold assertions touching the Orders Offices of Angels designing some to one imployment others to another giving them names accordingly Thus did they set up nother Mediators in stead of Christ so not holding the Head as the Apostle there goeth on not holding themselves unto Christ this one and only Mediator And the like hath the Church of Rome in succeeding ages done Of the Church of Rome which setteth up Saints Angels for Mediators bringing in a numberlesse number of Mediators So many Saints or Angels as there are in heaven so many Mediators say they True indeed thus far Christ is beholding to them they will allow him to be the head of that order Vide Calvin ad Textum Observa quod sicut unum Deum intelligit cum exclusione plurium fic unum Mediatorem Dei Hominum qui est Christus Jesus Estius Com. ad Text. The distinct ō of Mediators of Redemption and Intercession the chief and principall Mediator but not the onely So some of them go about to elude this of the Apostle in the text There is one Mediator True say they Vnus sed non solus One but not only one An ill glosse corrupting a good text So it will soon appear to be shall we but apply it to the former part of the verse There is one God What One but not Only one This they themselves will be ashamed of and may as well bee of the other Others of them and that the greatest part not daring to own so grosse an error think to salve the matter by a distinction There is one and but one Mediator say they viz. of Redemtion but others may bee and are Mediators of Intercession But neither will this subterfuge ought avail them as will appear from this text which if we look about it duly considering the circumstances will be found to speak of Christ in both these respects as a Mediatot both of Redemption and Intercession The former is made good from the verse next following where the Apostle maketh mention of Christs giving himselfe a Ransome for all men In that a Mediator of Redemption And the later from the verses preceding where the Apostle exhorting Christians to the duty of prayer to pray for all men he presseth it upon this ground For there is one Mediator one who is ready to receive and present the prayers of those who make their addresses unto God by him One Mediator of Intercession So as in both respects he is said to be one and but one But one Mediator the Man Christ Jesus who is Mediator both of Redemption and Intercession Other Romish distinctions Estius ad loc Cor à Lapide ad Text. Vide Cham. Panstrat de Mediatore lib. 8. cap. 6. sec 9. Others who would be thought more acute they seek relief from other distinctions Christ is Mediator say they Excellenti ratione by way of eminency after a more excellent manner Others are so only Participatione imperfectâ ratione by way of participation in a more imperfect way He the principal Mediator they ministeriall he primarie they secondary he Immediate they Mediate He as an Advocate they only as soliciters He onely cometh unto the Father Immediately by himself Interceding for all and impetrating grace by vertue of his own merits As for Saints they intercede for us not by any right or merit of their own as claiming ought in their own names but in the name through the merit and mediation of Christ To this purpose they bring in their devout Bernard Bernard Serm. de B. Maria citat per C. Lap. ad Text. who in one of his Sermons insinuates that Saints are not to be called Mediators betwixt God and men but rather Mediators to the Mediator viz. unto Christ This saith he do we stand in need of Opus est Mediatore ad Mediatorem We have need of a Mediator to make way for us to our Mediator viz. Christ Upon which account it is saith Lapide that some of their own Doctours have been so scrupulously cautious Atque hâc de causâ Catholici nonnulli satio scrupulose cavent ne Mediatoris nomen alteri tribuant quàm Christo C. Lap. ad Text. as that they would not have the

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

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