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
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
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
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
as they alienate the soul from God And therefore lay them aside This is the Condition of the Covenant on our parts for which this our blessed Mediatour as our surety hath undertaken viz. that we shall deny ungodlinesse and worldly lusts c As ever we desire then to be made partakers of the benefit of this his Mediation see that we performe this Condition Non-performance of the Condition nullifies the Covenant The non-performance of this Condition will make the death of Christ to be of none-effect to us So long as a Rebell continues in actuall Rebellion against his Prince whatever Treaties or overtures of Reconciliation there have been it maketh them all voide rendring him uncapable of his Soveraignes grace and favour So long as a poor sinner standeth it out against God and will not be reconciled with him he cannot expect that God should be reconciled to him No Men must first be turned from the power of Sathan unto God before they can receive remission of sinnes Acts 26.18 See then that in this way we be all of us reconciled unto God that our hearts be reconciled to him so as not willingly to offend or provoke him but to love him and to cleave unto him with full purpose of heart desiring to walke before him in all well pleasing This is that as I said which this our Mediatour in order to our Reconciliation with God hath undertaken that we shall do Let not us offer that wrong to our Surety as to violate the Covenant for performance whereof he stands ingaged Thus be we reconciled unto God 2. And being thus Reconciled 2. Come unto God by and through this Mediator who is now Come we unto him Seeing then we have such an High-Priest let us come boldly to the throne of grace Hebrews 4.14 16. Seeing that we have such a Mediatour make use of his Mediation coming unto God by him Such a Mediator I say What can be required in a Mediatour that is not to be found in him 1. He is a faithfull Mediatour 1 A faithfull Mediatour Hee that sate upon the white horse Revelations 19.11 was called faithfull and true Such is Jesus Christ the righteous Judge and triumphant Conquerour in all his Relations A faithfull witnesse Revelations 1 5. and 3.14 A faithfull High-Priest Hebrews 2.17 And so a faithfull Mediator dealing faithfully betwixt both parties God and Man Being faithfull in things pertaining to God as the Apostle there hath it Hebrews 2.17 viz. in executing his will and satisfying his Justice And faithfull in things pertaining to men dealing effectually with his Father on their behalf not seeking himself This do false and faithlesse Mediatours sometimes being betrusted to intercede for others they speak one word for them and two for themselves seeking themselves in their Mediations But so did not so doth not this our Mediatour In this his Mediation emptying himselfe and laying aside his own interest he sought the good and benefit of his Elect. As Paul saith of himself that in his Ministeriall transactions amongst the Churches he sought not theirs but them 2 Corinthians 12.14 a true patterne for all the Ministers of the Gospel who are not to seek the goods but the good of the people committed to them So did the Lord Jesus In all his transactions as Mediator he seeketh not ours but us not any benefit to himselfe Papists whil'st they contend so eagerly for Christs meriting for himself they do therein seem not a little to disparage this work of his Mediatorship but our Reconciliation and salvation 2 A Mercifull Mediatour 2. And 2ly a Mercifull Mediatour So the Apostle putteth them together in the place forenamed Hebrews 2.17 A mercifull and faithfull High-Priest A mercifull and pitifull Mediatour One that having in his humane nature had experience of our Afflictions our Tentations is ready to succour those which are tempted One that is soon touched with the feeling of our infirmities Such a Mercifull Mediatour he shewed himselfe in the days of his flesh when he wept over Jerusalem upon which he had bestowed so much fruitlesse paines in attempting to gather the inhabitants thereof under the wings of his gracious government and mercifull protection Luk. 19.41 And such a Mediator he stil is having carried the same bowels to heaven with him A Mercifull Mediatour 3ly A potent and prevalent Mediatour 3 A potent and prevalent Mediatour Able to do much with his Father for his people With his Father Being gracious with him so he is This is my beloved Sonne in whom I am well pleased he can impetrate any thing at his hand Father I know that thou hearest me alwayes John 11.42 For his People He is able perfectly to save them which come unto God by him as the former Translation reads that Text Hebrews 7.25 To save them from the wrath of God to save them from their sinnes from the Guilt Terrour Power of them to supply all their wants to do for them above what they are able to ask or think A potent Mediatour able to performe what ever he hath undertaken whether for Man to God or for God to Man Thus hath the Lord herein laid help upon one that is Mighty as the Psalmist speaketh Psalme 89.19 putting this office of Mediatorship upon one that was able to go through with it A potent Mediatour being El Gibbor the mighty God Isa 9.6 4. And 4th a Perpetuall Mediatour 4 A perpetuall Mediatour This Man the Man Christ Jesus continueth ever Heb. 7.24 Ever a Mediatour And so continuing now he is able to save them to the uttermost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever that come unto God by him seeing he ever liveth to make Intercession for them ver 25. It is not with this our Mediator as with that Typicall Mediatour Joseph So long as he lived to intercede for his kindred it went well with them but when he was dead and there arose a new king which knew not Joseph then they went to wreck in their liberties estates lives It is otherwise with our Joseph our Jesus Hee liveth ever sitting continually at the right hand of God making Intercession for his people Hee is a permanent Mediator 5. And lastly a Present Mediator always at hand Absolom when he had a desire to be brought into his fathers presence his Mediator Joab was to seek and though sent for would not come at him 2 Sam. 14.29 It is not so with our Mediator the Lord Jesus he is ever at hand at the right hand of God so as they who would make use of him may know where to find him An Agent who lyeth Lidger in heaven ready to receive and present the suites the Petitions which his people shall at any time put into his hand So as by his means they may obtaine mercy and find grace to help in time of need Heb. 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seasonable Succour sutable to their present necessities Now put all these together Such is this
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
sin using all means for the through mortification of it breaking the bones the power and strength of sin and peircing the heart of it by renewed contrition and repentance letting out the vitall blood of it never resting till we have let sin wholly out of our heart till the heart be brought to an inward loathing and detestation of all sin and so to feel the whole body of sin daily decaying languishing dying Such is the Christians death a copy and counterpane of the death of Jesus Christ resembling it in the properties thereof a True voluntary violent painfull lingring death And thus have I done with the former of these conclusions which informs us that The Christians death unto sin carries with it a resemblance of the death of Christ for sin It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the likenesse or Representation of his death The second and third follow All true Beleevers are partners in this death and that by a vertue flowing from Jesus Christ Upon these two I shall insist severally by way of Doctrinall Explication and Illustration jointly by way of practicall Application Begin with the former All true beleevers are partners in this death Doctrine 2. All beleevers are dead unto sin All that are in Jesus Christ are thus conformable to him in his death This the Apostle here layeth down by way of supposition If we have been planted together in the likenesse of his death Taking it for granted that all who are ingrafted into Christ have a mysticall union with him they have also a communion with him and that first in his Death This is that which he hath told us in the two verses foregoing Know ye not saith the 3d verse that so many of us as were baptized into Jesus Christ were baptized into his death Again ver 4. Therefore wee are buried with him by baptism into death And thus he here inculcates again the same thing under a different expression If we have been planted together in the likeness of his death So are all true beleevers Being in Christ they die with him being dead to sin as he died for sin That they are so Confirmat we find it often asserted by this Apostle as in this chapter ver 2. How shall wee that are dead to sin saith he live any longer therein and again ver 11. Likewise reckon ye your selves to be dead indeed unto sin So elswhere This is that he tels his Colossians Colos 3.3 For ye are dead dead to the world to the flesh to sin This he saith of himselfe Gal. 6.14 The world is crucified to me and I unto the world And the like of all others Gal. 5.24 They that are Christs have crucified the flesh All in effect speaking one and the same thing with this in the Text that all which are in Christ are ingrafted with him in the likenesse of his death being dead to sin as he died for sin Explication Quest But what is this death unto sin Or how are Christians said to be dead unto sin What this death unto sin is Ans It is not my purpose here largely to insist upon the Doctrine of Mortification which as I have touched upon already in handling of the verses fore-going so I shall meet with again and again in the verses following Briefly To be dead unto sin is not to be wholly freed from the Inhabitation and molestation of it to be delivered from the body of sin to have it eradicated plucked up by the roots No that is contrary to universall experience None but find and feel that fomes peccati corruption of nature the body of sin still dwelling and living and working in them But to be freed from the dominion the reigning power of sin To have the vigour and strength of sin which is the life of sin so broken so enervated and weakned by the work of the Spirit of grace dwelling in the soul as that it doth not rule and reign and bear sway as it did before regeneration This it is to be dead to sin So much we may learn from this Apostle who explains his own meaning in the 12th verse of this Chapter Having in the former verse bid his Romans Reckon themselves dead unto sin he adds in this verse Let not therefore sin reign in your mortall bodies that ye should obey it in the lusts thereof This reigning power of sin when it hath the upper hand of the motions of the Spirit of God in the soul beareth such a sovereign incontroulable sway in it so over-powring the faculties of it as that the man is wholly overcome by it made a servant yeilding a willing and spontaneous obedience to it making either none or at best a weak and vain resistance against it this is the life of sin Now when this power is broken when it is conquered by a superiour power the power of the Spirit of grace so as the believer is freed from the dominion of sin now though sin do still live in him yet he is said to be dead to it And he may be said so to be The regenerate person dead unto sin three wayes 1. In regard of God's acceptation and that in a threefold respect In regard of Acceptation Inchoation Assurance 1. In regard of Acceptation God beholding the believer in and through Christ he beholdeth him not as he is in himselfe but as he is in Christ and so he beholdeth him as crucified as dead with Christ Besides where there is a willing and ready mind God accepteth a man according to what he hath and not according to what he hath not So the Apostle informeth us 2 Cor. 8.12 God measures men's bounty and liberality for of that the Apostle there speaketh not by their hands or purses but by their hearts And so is it in all other duties and services Desires and indeavours where they are reall with God go for actuall performances Now this is the Christian's desire He desireth nothing more then to be freed from the body of sin O wretched man that I am who shall deliver me from the body of this death And this he seriously indeavours he doth what in him lieth to kill and destroy it Now this in God's gracious acceptation is death unto sin As it is in the committing of sin Intentions in God's account go for actions Wanton looks are Adultery Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart Mat. 5.28 Murdering intentions are murder Whosoever hateth his brother is a murderer 1 John 3.15 He is so though not before man yet before God who judgeth men by their hearts Even so is it in the killing mortifying of sin He that hath designed the death of it desiring and indeavouring it he is in God's gracious acceptation looked upon as dead to sin 2. In regard of Inchoation 2. In regard of Inchoation The work of Mortification is begun In a regenerate person sin hath received a
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
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
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