permanent impression upon the soul stamping the Image of God upon it making it partaker of the Divine nature as S. Peter calls the work of Grace which consisteth in those divine Qualities of Holiness and Righteousness 2. Pet 1.4 which is as a mark a Character wherby men may know whose children they are Even as the Spartans or Lacedemonians of old are said to know what stock linage they were of by a mark that was made upon their bodies by the head of a Lance G ot in Rom. 8.16 or Speer as Grotius illustrates it Not only so but besides this there is a more immediate witnesse of the Spirit sealing up that and other benefits unto the soul Thus it testifieth to the spirit and with the spirit of the Beleever The spirit of Christ and his own spirit they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witnesse together each bearing witnesse with the other His Spirit beareth witnesse with the Spirit of Christ viz. by observing the work of that spirit the work of grace and Sanctification wrought in upon the soul And the spirit of Christ beareth witnesse with his spirit by assuring him as of the truth of that work of Grace so of his Interest in that and all other benefits belonging to the Covenant of Grace Thus doth the Spirit notifie unto the soul of a Beleever it own interest in Christ and his Benefits So saith the Apostle 1 Cor. 2.12 We have received the spirit of God that we may know the things which are freely given us of God Those spirituall benefits and blessings which beleevers have by Christ whether in present possession or future expectation the Spirit causeth them to know them To know them not onely in a generall way in the Theory to know what they are but to know their owne right unto them and interest in them assuring them both of the one and of the other And in this respect again as judicious Diodate looketh upon it Christ may be conceived to be called the Surety of the Covenant Diodate annot in Heb. 7.22 in as much as he assureth the Grace of the Covenant the grace of God by his spirit unto the soul And thus you see this other Branch of this point opened and explained unto you How Christ is said to be a Surety on Gods part to Man Assuring him of the performance of the conditions of the covenant on God's part which he doth as you have heard by his Word by his Works by his Blood by his Spirit And thus am I at the length got off from this third Staffe also where we have seen how Christ is a Mediatour betwixt God and man Qua Sponsor as a Surety undertaking for man to God and for God to man Which being the middle and as I conceive the principall staffe of this mysteriall Ladder I have stood upon it the longer Which I have done as not without content to my selfe in the contemplation of these divine and sacred Truths so I trust not without some benefit to you to all you who desire to be clearly and fully informed concerning this great mystery of Christ I shall now in the Name and Fear of God passe on to those two other steps which I shall passe over with what convenient speed I may reserving the Application of all into the close The fourth Staffe of this mysticall Ladder Jesus Christ is a Mediatour betwixt God and men in the fourth place Quà Intercessor as an Intercessour Such a Mediatour was Job for his friends Job 42.8 My servant Job shall pray for you Christ an Intercessour for him will I accept And such a Mediatour is the Lord Jesus for his elect people So he was upon Earth and so he is in Heaven Upon Earth He was so upon Earth Then was he an Intercessour then did he performe a peice of this part of his Mediatorship interceding with God his Father in the behalfe of his elect People This he did in those many sweet and fervent prayers which he poured forth for them from time to time specially in that sacred and solemn one which we have recorded John 17. A prayer so divine so heavenly that whosoever hath ought of the Spirit of Christ cannot but be exceedingly affected and even ravished with it There have we a true Cygnea Cantio a Swan-like Song wherein our blessed Saviour being then to leave the world he commendeth his Elect in the present and succeeding ages to the care and custody of God his Father that he would conferre and bestow upon them all those benefits which himselfe had purchased for them As namely that he would sanctifie them ver 17. Sanctifie them through thy Truth That he would keep them in unity ver 11. Holy Father keep them through thine own Name those whom thou hast given me that they may be one as we are i. e. joyned in the unity of faith and love one in him and one among themselves That he would deliver them from evill ver 15. I pray not that thou shouldest take them out of the world but that thou shouldest keep them from evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that evill one viz. Satan their grand Enemy That he would expresse his peculiar love to them ver 23. That the world may know that thou hast loved them as thou hast loved me So again ver 26. That the love wherewith thou hast loved me may be in them That he would fill their hearts with inward joy and comfort ver 13. That they may have my joy fulfilled in themselves And finally that in due season he would bring them to the participation of the same eternall glory with himselfe ver 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory And so beholding it might be transformed into it Thus did he then intercede for his Elect Praying for them This he did in his Life and this he did in his Death Even upon the Crosse whilest he was a Sufferer he was also an Intercessour So saith the Prophet Isai chap. 53. ver 12. He bare the sins of many and made Intercession for the transgressours So he did in that prayer of his which he poured out in the Paroxisme of his Passion the midst of his Agony in the behalfe of those that crucified him Father forgive them for they know not what they do Luke 23.34 Thus was he an Intercessour upon Earth And he is the same in Heaven He is so in Heaven There he performeth the same office stil interceding though not after the same manner that he did here upon Earth Grot. Com. in Heb. 7.25 Non submissâ ut olim sed potenti Interpellatione as Grotius citeth it out of Gregory not any longer in a submisse humble way with knees bowed down with hands and eyes lifted up as here he did in his state of humiliation but in a way sutable to his glorified condition In
the ignorance of the Authors and Abettors who as it seemeth doe not understand the meaning of that phrase To be reconciled unto one To be reconciled unto one what is it but to be reingratiated To be reconciled to one the phrase expounded to be restored to grace and favour with him So the Princes of the Philistins understood the word 1 Sam. 29.4 where declaring their jealousie concerning David lest if he should go along with them he might betray them Wherewith say they should he reconcile himselfe to his Master c. i. e. Reingratiate himselfe make his peace with him procuring his grace and favour again In the same sense our Saviour adviseth the offending Brother that he should go and be reconciled to his Brother Matth. 5.24 i.e. Seek to make peace with him by confessing his fault and if need were making satisfaction And so in like manner the Apostle willeth the woman that had without cause deserted her husband Let her saith he be reconciled unto him 1 Cor. 7.11 i. e. Humble her selfe and seek the good will of her husband that he passing by her offence might receive her again as a wife being reconciled unto her And thus are men most properly said to be reconciled unto God when they do Redire cum Deo in gratiam when they are restored to his grace and favour again so as his wrath is appeased towards them and they are reingratiated with him But to leave them with whom happily I shall have occasion to deale somewhat more fully upon this point hereafter Hold we on our way The Reconciliation undertaken by Christ betwixt God and man is a Mutuall Reconciliation On God's part on Man's part 1. On God's part 1. On God's part the reconciling of God to man In this respect it is that Christ is said to have made peace Col. 1.20 And to be our Peace Ephes 2.14 i.e. the Authour of peace and reconciliation with God which he hath purchased by the Blood of his Crosse by making satisfaction unto the Justice of God This is the Reconciliation spoken of by the Angel Gabriel Dan. 9.24 Seventy weeks are determined c. to finish the transgression and to make an end of sins and to make reconciliation for iniquity This was the Messiah's work So the Apostle applieth it unto him Heb. 2.17 where speaking of this great high Priest he sets forth this to be the principall part of his work to make reconciliation for the sins of the people This was the work the most proper work of the Priests under the Law those Typicall Mediatours to reconcile God unto his people Lev. 8.15 by making Agreement for them Exod. 29.36 And this is the work of this Architypall Mediatour the Lord Jesus to reconcile God unto man So are we most properly to understand both those forenamed places which our Adversaries aforesaid conceive to speak so full for them That of the Apostle Rom. 5.10 When we were enemies we were reconciled unto God How why by the death of his Son by and through that satisfaction which Christ hath made to the Justice of God And that other 2 Cor. 5.19 God was in Christ reconciling the world to himselfe How The next words explain it not imputing the trespasses unto them pardoning the sins of his people accepting the satisfaction made by Christ on their behalfes which being applied unto the persons of believers now God is actually reconciled unto them Object Object But was he not so before Did not God love his Elect from eternity How then is he said to be reconciled to them Answ Answ To this it is answered True he did so Gods eternall love what Jacob have I loved So the Apostle Rom. 9.13 citeth that of the Prophet Malachy Mal. 1.2 3. which is to be understood not onely of Jacob's posterity the Israelites whom God preferred before the posterity of Esau the Idumaeans but of the person of Jacob. Thus God loveth the persons of his Elect and that before they have done either good or evill But what is that Love why only a gracious purpose of God towards them for the reconciling of them unto himselfe and receiving them into grace and favour with him This is the Love of God to his Elect not any complacencie and wel-pleasing that he hath in their persons so long as they are in a state of sin no the Apostle layeth down this for an irrefragable Conclusion Rom. 8.8 that They which are in the flesh in state of nature they cannot please God And the verse foregoing giveth a reason for it because the carnall mind or the minding or wisdome of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Enmity against God Rebellious Subjects so long as they continue in that state of Rebellion cannot be pleasing to their Prince No more are rebellious sinners and such are God's Elect as well as others before conversion Ephes 2.3 to their God To the same purpose is that other Text Heb. 11.6 Without faith it is impossible to please God Neither the person nor services of an unbeliever can be well pleasing unto God And why Because it is by faith that the person is united unto Christ In whom God the Father is well pleased Mat. 3.17 In him it is that the persons of God's Elect come to be accepted He hath made us accepted in the beloved Ephes 1.6 God's eternall love then towards his Elect imports no more but a gracious purpose of reconciling them to himselfe in time Which is not actually done untill the Reconciliation purchased by Christ be effectually applied unto them through faith Now is God said to be reconciled unto them and not before Here is Reconciliation on God's part 2. On Man's part 2. On Mans part the reconciling of man to God Which is done by subduing and healing that rebellious principle of Enmity which is in the soul inclining the sinner to accept of Reconciliation being offered and tendred unto him to close with God upon his terms by faith to lay hold upon his grace and mercy in Christ yeilding up himselfe unto God taking and acknowledging him for his Soveraign Lord so as laying down and casting away the weapons of his rebellion abandoning what ever it is that might be offensive to him whatever it is that might alienate him from his God or his God from him thenceforth to walk before him to all well pleasing in newnesse of obedience all his dayes This is Reconciliation on Man's part Of which we may understand the Apostle to speak 2 Cor. 5.20 We pray you in Christ's stead be ye reconciled to God i.e. Accept the grace that is offered you in the Gospel imbracing it by faith indeavouring to walk worthy of it answerably to it Put these together Here is the great work for the effecting and procuring whereof the Lord Jesus undertook the Office of a Mediatour viz. a Mutuall Reconciliation betwixt God and man Reconciliation A blessed work Reconciliation a blessed Work Such is not
A supernaturall light the light of divine and heavenly knowledg to shine forth into their Hearts God who commanded the light to shine out of darknes hath shined into our hearts saith the Apostle to give the light of the knowledg of the glory of God in the face of Jesus Christ 2. Cor. 4.6 Gods Ministers being his Instruments in the work of Conversion they communicate that light of knowledg unto others which themselves have received making known the glorious grace of God shining in the face of Jesus Christ revealed and manifested in and by him without which Illumination there is no Regeneration Baptisme anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illumination and why Hence was it that the Greek Fathers anciently called Baptisme which is the Sacrament of Regeneration by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illumination taking the ground of it as is conceived from that of the Apostle Leigh Critic sacra Heb. 6.4 where he speaks of those that were once enlightned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack renders Grotius Beza ad loc qui ad baptismum descenderunt such as had been baptized And not unfitly may it be so called in as much as all those who are baptized with the Holy Ghost they have their minds illustrated with the beams of this divine and heavenly light Without such illumination no regeneration Hence is it that the twofold state of man the state of nature and the state of grace are called the one darknesse and the other light Ye were sometimes darknesse but now ye are light in the Lord Ephes 5.8 And the work of Conversion is described to be a turning from darknesse to light Acts 26.18 and a calling out of darknesse into a marvellous light 1 Pet. 2.9 Now have we received this Spirit of Illumination Hath this light shined forth unto us shined into our minds and shined into our hearts Into our minds enlightning our understandings with some measure of speculative knowledge in spiritual heavenly mysteries Certainly without this there can be no true work of Conversion no spirituall Resurrection God doth not bring men out of their graves blindfold He first openeth their eyes Paul was sent to the Gentiles to open their eyes Acts 26.18 to turn them from darknesse to light from the darknesse of ignorance to the light of knowledge which shineth into the mind And into the heart He hath shined in our hearts saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so he doth in the hearts of his people giving them not onely a speculative but an affective knowledge not onely to know the truth but to be affected with it to love it believe it embrace it to receive a love of the truth for the want of which those Apostates fell away 2 Thes 2.10 Now hath this light thus shined not onely into our minds but into our hearts then may we conclude that we have received the Spirit of Christ even this quickning spirit beginning this work of a spirituall resurrection in our souls Whereas otherwise Do we stil sit in darknesse surely we are as yet in the shadow of death 2. This Quickning Spirit 2. A Spirit of Faith is a Spirit of Faith So it is to all who have any part in this first Resurrection We having the spirit of faith saith Paul to his Corinthians 2 Cor. 4.13 that is the Spirit of God working faith in the soul This it doth in all whom it quickneth first revealing Christ unto them then it inclineth their hearts to close with him upon those Gospel terms upon which he is offered to receive him as a Saviour and as a Lord. And so it uniteth them unto him ingrafting them into this Stock from whence they receive this quickning vertue and are made conformable to Christ in his resurrection This is conveyed unto believers through faith That we might receive the promise of the spirit through faith saith the Apostle Gal. 3.14 The Promise he there speaketh of is the promise of the Spirit of Regeneration as Diodate expounds it This is the promise which the Prophets make such frequent mention of Isai 44.3 Jer. 31.33 c. Now this promise of the spirit is received by faith faith on Jesus Christ which is the purifying grace Putrifying their hearts by faith Acts 15.9 The sanctifying grace Them which are sanctified by faith in me Acts 26.18 and the quickning grace by and through which this spirituall life is conveyed from Christ into the soul Expresse is that of our Saviour John 11.25 I am the resurrection and the life He that believeth on me though he were dead yet shall he live Though he be dead in sin yet shall he live a spirituall life upon his believing Which life is therefore called the life of faith because faith is both the beginning and the principall Act of this life The just shal live by his faith Rom. 3.11 The life which I now live in the flesh I live by the faith of the Son of God Gal. 2.20 He that liveth and believeth on me saith our Saviour ver 26. of that 11th of John speaking of this spirituall life whereof saith is both the first and principall Act. Now have we received this Spirit of Faith Have we felt this work of the spirit upon our hearts drawing and inclining them thus to receive Jesus Christ thus to close with him thus to rest upon him thus to give up our selves unto him If so surely we are in the number of those that have part in this first Resurrection Otherwise being yet in a state of unbeliefe we are also in a state of death 3. 3. A Spirit of Holinesse This Quickning Spirit is also a sanctifying spirit a spirit of sanctification Such was the spirit whereby Jesus Cbrist was raised He was declared mightily to be the Son of God according to the spirit of sanctification by the resurrection from the dead Rom. 1.4 That Spirit which raised up Jesus Christ was the same divine spirit which sanctified his humane nature wherein it dwelt And such is this quickning Spirit to all in whom it dwelleth Being to them a Spirit of Faith it is also to them a Spirit of Sanctification purifying their hearts through faith Hence is it that the Apostle puts these two together Sanctification of the spirit and beliefe of the truth 2 Thes 2.13 Faith and Holinesse never go asunder Where the Spirit of Christ is a Spirit of faith it is also a Spirit of holinesse changing the heart putting into it a new quality of holinesse turning the bent of it from and against all sin unto holinesse and righteousnesse working in it an unfeigned hatred of the one and love to the other Now have we received this Spirit also Do we find such an inward change wrought in our hearts Do we find the Law of God a Law of Holinesse written upon them A law contrary to the law of sin so the Apostle calleth that sinfull corruption which dwelleth and reigneth
in this those who are his resemble him they are a people willing and obedient Isai 1.19 willingly obeying God for himselfe and those which are set over them under him for his sake 6. Love 6. Love Walk in love as Christ also hath loved us Ephes 5.2 He loved the Church and gave himselfe for it ver 25. Greater love hath no man then this that a man should lay down his life for his freinds John 15.13 This hath Christ done and more While we were yet sinners enemies Christ died for us Rom. 5.8 And herein are those which are Christs conformable to Christ in their measure They are all in a good sense of the Family of Love Such as love God above all with all their heart c and their neighbours as themselves Mat. 22.37 39. The true Christian is one that loveth the Lord Jesus in sincerity Ephes 6.24 One that loveth the Saints and that because they are Saints and so consequently all Saints Ephes 1.15 One that loveth and imbraceth the Image of God where-ever he meeteth with it One that loveth his enemies ready to do good to them that hate him praying for those which despitefully use him Mat. 5.45 Thus the same mind is in those who are engrafted into Christ which was in Christ himself Phil. 2.4 7. Mercy 7. Mercy Jesus Christ was and is a mercifull High Priest Heb. 2.17 In the dayes of his flesh he was ready to shew mercy both to the souls and bodies of all those that sought it from him The like bowels of mercy there are in measure to be found in all that are Christs they are such as have put on bowels of mercy Col. 2.12 The wisdome which is from above is full of mercy Jam. 3.17 8. Contempt of the world 8. Contempt of the world Christ was neither covetous nor ambitious He professeth his Kingdom was not of this world John 18.36 And therefore when a Crown was offered him and forced upon him he refused it John 6.15 Disdaining to do any homage to Satan though it were for all the Kingdoms upon earth Mat. 4.8 In this those which are Christs resemble him They looking upon the fashion of this world as transitory passing away they use it as not abusing it 1 Cor. 7.31 Not suffering their affections to run out inordinately after the things thereof not seeking great things for themselves not placing their happinesse here below 9. Heavenly-mindednesse 9. Lastly Heavenly-mindednesse In this sense though not onely in this as Grotius would have it Christ saith of himselfe that he was in heaven whilest he was upon earth so he tels the Jews Grotius Com. in John 3.13 John 3.13 The Son of man which is in heaven So he was properly according to his Godhead which still kept residence in heaven and so he was according to his Manhood having his affections and his conversation there So much his continuall discourse shewed which from earthly things still ascended up to heavenly And in this those which are risen with Christ resemble him in their measure having their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their cheife negotiation and businesse in Heaven as I shewed you lately from Phil. 3.20 Thus we see how they who are risen with Christ live the life of Christ expressing all the aforesaid vertues in the course of their lives and conversations Now put the Question to our selves Do we this in our measure Are the like fruits to be found in us If so surely these are no other but fruits and consequences of this first Resurrection But if otherwise If our lives carry no such but contrary impressions not expressing the vertues of the second but altogether the vices of the first and old Adam certainly we are as yet under the power of the first bound over unto the second death Many other Shibboleths might I give you whereby those which have any part in this first Resurrection may be differenced from them which have not But these may be sufficient This triall being made two sorts of persons will come now to be dealt withall Such as yet have no part in this first Resurrection Such as have Let me speak to them severally I begin with the former 1. Application to such as are yet in the grave of sin 1. Such as are yet in the grave of sin under the power of a spirituall death strangers to this first Resurrection let me speak unto you in the like language that our Saviour did once to Lazarus John 11.43 Let them awake and arise from the dead Lazarus come forth or as Peter did to Dorcas Acts 9.40 Tabitha arise Come ye forth of that grave of sin wherein your souls lie putrifying and corrupting Arise stand up from the dead So the Apostle cals upon those in your condition Ephes 5.14 Awake thou that sleepest and arise from the dead Awake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word as both Beza and Grotius note upon it properly signifieth the awakening of a drunken man that is somno vinóque sepultus buried as it were in sleep and wine his coming to himselfe again As it is said of Noah Gen. 9.24 Noah awoke from his wine And so the Prophet Joel speaking to the Drunkards of his time he bids them awake Awake ye drunkards Joel 1.5 In the like language the Apostle there speaketh to the Christians of his time who were corrupted in their judgements with that pestilent errour of Saducaisme denying the Resurrection of the dead affirming the Resurrection mentioned in Scripture to be no other but the renewing of the world by the Gospel and the spirituall Regeneration of the soul by the grace of God an errour hatched in those times and revived in ours even amongst our selves This errour the Apostle there looketh upon as we may do upon all errour as having in it an inebriating property intoxicating and stupifying the souls of them that were possessed with it and thereupon he calls upon them to awake from that drunkennesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Awake unto righteousnesse or righteously that is so awake as that you may henceforth live and walk as becometh Saints in holinesse and righteousnesse The same say I to all habituall and customary sinners such whose souls are cast into this dead sleep in whom custome in sinning hath taken away the sense of sin and I wish I could speak loud enough so speak as you might hear me Awake you Awake from sin unto righteousnesse Awake arise stand up from the dead that Christ may give you light and life Motives to presse this Motion Motive Better never rise then not thus arise I shall not use many Take one for all Except you thus arise better never arise Except you thus arise here better never arise hereafter Unlesse you have your part in this first Resurrection better you should never have your part in the second Resurrection This later you shall have your bodies shall be raised again at the last day O that you may then
Christ must partake of both Natures And it was very requisite that he should be so And that for the due qualifying of him for the Office and Work of his Mediatorship That he might be a meet and fitting Person to deale betwixt God and men That was his Office that was his Work to deal with God for man and to deal for God with man Now that he might be fit for both these transactions for both parts of this Office he must partake of both Natures That he might effectually deal with God for man he must be God If a man sin against the Lord who shall intreat for him saith Eli to his sons 1 Sam. 2.25 And that he might deale from God and for God with man he must be man When God spake unto Israel at Mount Sinai at the giving of the Law though I conceive it was not the immediate voice of God himselfe Lex non data est per Filium sed per unum è praecipuis Angelis Dei nomine loqueniem Grotius Annot in Hebr. 2.2 but of some principall Angel whose Ministry he there made use of in that promulgation as may not obscurely be collected from those known Texts Heb. 2.2 Acts 7.38 yet the people were not able to abide that Voice or Presence And therefore they desire an Internuncius a man like themselves who might be as a Mediatour to go betwixt God and them Exod. 20.18 19. For this Reason amongst others it was requisite that the Messiah Jesus Christ should be both God and man that he might be a meet Mediatour to deal betwixt God and man Thus have I passed over this first Branch of the Point in hand shewing you how Christ is a Mediatour in respect of his Person A middle Person betwixt God and man participating of both Natures And here is that Mediatio substantialis his substantiall Mediation 2 Christ a Mediator in respect of his Office dealing betwixt God Man Passe we now to the second Branch to the Energeticall Operative Mediation where we shall see how Christ is said to be a Mediatour in respect of his Office performing the work of a Mediatour being in himselfe a Middle Person he dealeth betwixt God and man Quest Dealeth betwixt them How The great Transaction of Christ in what way what is that Transaction what is the businesse wherein and whereabout the Lord Christ dealeth betwixt God and man Answ To this take the Answer in one word It is the businesse of Reconciliation Reconciliation This was the great Negotiation about which the Son of God leaving the bosome of the Father came into the world took the nature of man upon him and undertook the office of a Mediatour All for the reconciling of God and man So the Scripture holdeth it forth God was in Christ reconciling the world to himselfe 2 Cor. 5.19 It pleased the Father by him to reconcile all things to himselfe Col. 1.19 This was the great designe of God in giving his Son and of his Son in giving himself that he might be a Mediatour of Reconciliation betwixt God and man Reconciliation Take we hold of the skirts of that word Reconciliation importing three things We may learn that from it which may conduce not a little to our present purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall fitly rendred Reconciliation Which is the restoring of former love amity agreement betwixt two or more disagreeing parties This is properly Reconciliation importing as you may take notice these three particulars 1. A Foregoing Amity and friendship 2. A Subsequent Breach and disagreement 3. A making up of that Breach and a restoring of that former Amity again All fitly appliable to the point we have now in hand Christ's reconciling of God and man imports all these three particulars 1. A precedent Amity and friendship Such there was betwixt God and man at first 1. Precedent Amitie God having made man after his own Image like unto himselfe there was a blessed unity and agreement betwixt them they were at One. Man was God's Favourite greatly beloved of him highly in grace and favour with him And God was again highly honoured and greatly beloved of man Thus was there a near Vnion a sweet and blessed Communion betwixt them Such was the state of man in his Creation 2. A subsequent breach 2. A Subsequent Breach whereby that Vnion and Communion were dissolved and a naturall Enmity introduced So came it to passe by Satan's mediation his interposing betwixt God and man his soliciting and enticing man to sin against the Law of his Creatour and so to break the Covenant betwixt God and him Hereupon followed a mutuall alienation God was estranged from man and man was estranged from God Nay a mutual Enmity You that were sometimes alienated and enemies saith Paul to his Colossians speaking of their estate before conversion Col. 1.21 When we were enemies we were reconciled to God saith the same Apostle to his Romans Rom. 5.10 Such a mutuall Enmity there is betwixt God and man God for sin hating man and man through sin hating God Such is the estate of man by Degeneration and Corruption A state of Enmity 3. And hereupon it was which is the third particular that Jesus Christ took upon him the Office of a Mediatour 3. A restoring of Amity that he might dissolve and destroy this ground-work of the Divell as Saint John speaketh 1 John 3.8 That he might slay this Enmity make up this Breach compose this difference restore that former love and amity That he might make reconciliation betwixt God and man A Mutuall Reconciliation Reconcillation by Christ mutuall Such was the Enmity which Satan had made A mutuall Enmity And such was the Reconciliation which Christ undertaketh A Mutuall Reconciliation To reconcile God unto man man unto God Which let it be taken notice of by-the way Socinian errour refuted And that against the Socinians and some other of the times who would have this Reconciliation to be onely on one part viz. on Man's part to God not of God's to man To this end saith one of them Christ came into the world not to reconcile God to man but man to God Paul Hobson's Serm. Christ the effect not the cause of the love of God pag. 47. As for God he was reconciled to his Elect from Eternity So as he not onely bare them no ill will but he bare them good will loving them and intending good unto them What then needeth any Reconciliation of his part The Reconciliation spoken of in Scripture say they is onely on Man's part When we were enemies we were reconciled to God Rom. 5.10 not God to us God was in Christ reconciling the world to himselfe 2 Cor. 5.19 not himselfe to the world But this opinion of theirs is justly censured and condemned by others as erroneous and hereticall Testimony to the Truth by the London Ministers p. 9. having no ground for it but
this way gloriously manifested 1. In that God was pleased thus to dispence with his own Law In dispencing with his Law The Law was peremptory The day that thou eatest thereof thou shalt die the death Gen. 2.17 under that one particular menacing every transgression with death Now with this Law God being the supream Law-giver and so having power to dispence with his own positive and penall Lawes he dispenceth being content to accept that satisfaction which the Law required from the person of another This dispensation was an act of grace free grace God was no waies bound to admit of such a satisfaction by a Surety which the rigour of the Law exacted from the person of the offender 2. That God was pleased to indulge such a dispensation unto Men not to Angels For men not Angels God spared not the Angels which fell saith Saint Peter but cast them down to hell and delivered them into chaines of darknesse to be reserved unto Judgment 2 Pet. 2.4 Jude 6. Here is no relaxation but a strict execution of Justice upon them Not the like upon man To him God grants a dispensation a gracious dispensation moderating Justice with Mercy admitting such a Satisfaction for him not for the Angels 3. That God did not only admit this way of Satisfaction but himselfe finde it out In finding out this way This was his Act an act of his Wisdome God was in Christ reconciling the world to himselfe 2 Cor. 5.19 When men and Angels were at a losse neither of them could find out a way of satisfaction unto the Justice of God but by an eternity of punishment now God himself findeth out a way This was an act of Grace of speciall and singular Grace there being nothing else that could move God to it but his Grace Yet further 4. That God should put his own Son upon this Work 4. In putting his Son upon the work His Son his Naturall Son his own Image his onely Son his dear and welbeloved Son his second selfe that he should give him here was grace here was love unparalell'd love So God loved the world that he gave his onely begotten Son John 3.16 So how So as cannot be either paralell'd or expressed That he should give him and that not only to declare the way and means of Reconciliation by his Doctrine in his Life and to confirm it with his Blood in his Death which is the highest pitch that the Socinian reacheth but also to make Reconciliation as the Authour to the Hebrews hath it cap. 2. ver 17. And that by making satisfaction unto the Justice of God by giving his life a Ransome for us Surely never such an act of Grace as this Herein God commendeth his love to us that while we were yet sinners Christ died for us saith Saint Paul Rom. 5.8 Herein is love saith Saint John not that we love God but that he loved us and sent his Son to be the Propitiation for our sins 1 John 4.10 This act of God in giving Christ unto death for us how ever it was an act of Justice towards Christ yet it was an act of Grace towards us So the Apostle expresly holdeth it forth Heb. 2.9 That he by the grace of God should taste death for every man the grace of God towards the universality of his Elect for whose sake Christ was offered Henceforth then let the mouth of the Adversary be for ever stopped Christ's Satisfaction exalteth God's Grace Let not Socinians charge this upon us as they do that whilest we assert the Satisfaction of Christ we derogate and detract from the Grace of God Nay therein we advance and exalt it and that far above what ever they by their doctrine do or can do To give Christ to be a Surety for us is a greater act of grace then to give him to be a Teacher to us To give him to die for us in our room and stead is greater grace then to give him onely for a Guid to direct and lead us by his Doctrine and Example Yet further 5. In the fifth place Behold the Grace of God further exercised in the Application of this Satisfaction 5. In the free Application of this Satisfaction to some not others Where is it that God applyeth the death of Christ maketh it effectuall to one and not to another Surely this is no other but an act of Grace free Grace Let it then go for a most unjust and groundlesse imputation that Christ's Satisfaction cannot stand with the grace of God when as the one shineth forth so clearly so gloriously in the other Justification an act of grace notwithstanding this Satisfaction Alleg. But yet it will be said If such a Satisfaction hath been made and received how can Justification then be said to be an act of Grace free-grace So we find it held forth in Scripture Isai 43.25 I even I am he saith the Lord that blotteth out thy transgressions for mine own sake Being justified freely by his grace saith the Apostle Rom. 3.24 Now how can this be if such a Satisfaction be made Ans To this it is answered Still both these will stand well together God blotteth out our sins for his own sake and yet for Christ's sake The phrase excludes our merits not his merits No it is with his Blood that these sins are blotted out 1 John 1.7 Rev. 1.5 Again well may God be said to forgive sins for his own sake whilest he forgives them for his Son's sake in as much as Father and Son are both one One as in essence so in will and worke only differing in order of working Thus are they one in this act of Justification And thence is it that forgivenesse of sins is attributed sometimes to Christ Col. 3.13 Even as Christ forgave you And thus may we be said to be justified freely by Grace and yet through the merits of Christ So much we may learn from the Apostle in that place alledged Rom. 3.34 where he putteth them both together Being justified freely by his Grace through the Redemption that is in Christ Jesus The like again Ephes 1.7 In whom we have Redemption through his Blood the forgivenesse of sins according to the riches of his Grace And well may these stand together as being causes subordinate the one to the other God's grace the supreme and first moving cause Christ's Redemption the meritorious and procuring cause Thus are we said to be justified not onely by Grace but freely by Grace viz. in reference to us our merits not so to the merits of Jesus Christ Alleg. But it may be further said How Forgivenesse of sin standeth with this Satisfaction Supposing such a Satisfaction how then can sins be said to be forgiven That is the word in frequent use in Scripture In the Lords Prayer we pray Forgive us our Debts And so we finde Justification frequently called the forgivenesse of sins one part of it being by a Synecdoche put
and main designe be to get into Christ Renouncing our own righteousnesse flie unto him lay hold upon him close with him receiving him as our Saviour as our Lord. And then abide in him So our Saviour presseth it upon his Disciples John 15.4 Abide in me The Branch cannot bear fruit of it selfe except it abide in the Vine no more can ye except ye abide in me So he goeth on By all means therefore let it be our care to maintain this blessed union and communion with Jesus Christ To that end not neglecting any means appointed for that purpose Amongst which none more proper then that Ordinance which is so much slighted and neglected by too many among us the Sacrament of the Lord's Supper An Ordinance instituted by Jesus Christ for the confirming and assuring unto believers their abiding and continuing in him Even as Baptisme is a Sacrament of our ingrafting into Christ so is the Lord's Supper a Sacrament of our continuance in him abiding and growing up in him not onely sealing but furthering that continuance and growth And therefore as many of us as would have the comfort of this our in-being in Christ neglect not this Ordinance but make use of it to that end Passe we on to a third Resemblance 3. Resemb The Graft can do nothing towards its own Insition In the third place As the graft cannot bring forth fruit of it selfe so neither can it do any thing to the engrafting of it self Herein it is a meer Patient And such is the believer in the first Act of Conversion a meer Patient The Believer a meer Patient in the first act of Conversion who may be wrought upon but cannot work cannot contribute any thing towards his own Conversion towards the changing of his own estate True being wrought upon now he worketh Even as the graft being put into the stock now it concurreth and co-operateth with the stock in bringing forth fruit Thus is it with believers being wrought upon by the Spirit of God now Acti agunt moved they move wrought upon the work But in the first act they are meerly passive Onely receiving of Jesus Christ To as many as received him John 1.12 Neither can they do this of themselves this being a work of the Spirit of God in them which is to them a Spirit of Revelation Ephes 1.17 2 Cor. 4.13 and a Spirit of Faith Revealing Christ to them and in them inclining and perswading their hearts to close with Jesus Christ Even as the Planter fitteth his graft and disposeth it to an Insition an ingrafting and then putteth it into the stock thus doth God by his Spirit prepare and dispose the soule to the receiving of Christ and then worketh actuall faith in it All which is his work Applic. 1 Applic. 1. From whence we may by the way take notice of the erroneousnesse of those Popish Pelagian Popish and Pelagian Doctrin confuted or Arminian Tenents which tell us of what man of himself is able to do in order to his own conversion and salvation Man is not say some of them totally dead or destitute of all power but rather like the traveller in the Gospel who falling among theeves was sore wounded Luke 10.30 half-dead but not quite dead Though it be not much he can do yet something he can Though he cannot change and renew himself yet say they he may so prepare and dispose himselfe to the receiving of the grace of God as that grace shall not nay in equity cannot be denied him And thus say they grace and free-will they concurre together as co-partners in the work of Conversion the one not preventing the other in order of causality But how unsound this Doctrine is we may not obscurely learn as from divers expresse Texts in Paul's Epistles so even from this Metaphor which here he maketh use of where he saith that beleevers are planted engrafted with and into Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word hath a passive signification intimating that men in the first act of conversion they are meer Patients They cannot prepare or dispose themselves to the receiving of the grace of God by any power of their own no more then the Graft can dispose it selfe to its own ingrafting Vse 2. Being convinced hereof what remains but that they who would be made partakers of this grace Wait upon God in the use of means specially the word wait upon God in the use of such means as he hath appointed for the effecting of this blessed Insition the chief whereof is the publick Ministery of the word Attend upon this This they may do Even as that poor impotent person in the Gospel though he could not put himselfe into the waters yet he could lye at the Pool Meer naturall men though they cannot repent and believe of themselves yet they may wait upon God in the use of such means as he hath sanctified for that end And this let them do not pleading as some desperate wretches do They cannot convert themselves it must be God's work and therefore they are carelesse and regardlesse about it Nay wait upon God in his own way and then though the well using of nature or common grace or attendance upon means cannot so much as by way of Congruity merit any such thing at the hands of God yet God will not deny his grace to a soul that so waits upon him for it Vse 3. Vse 3. Give the glory of this work wholly to God And being made partakers of this grace now give we the glory of it wholly to the God of all grace If the graft be transplanted and engrafted thanks to the Husbandman Is it so that we are changed translated from the state of nature to the state of grace taken out of the Old Adam and put into the New brought to have union and communion with Jesus Christ lo this is God's work the work of his grace his free-grace Free-grace Mysticall Implantation a work of free-grace I say There being nothing in us that might incline him to do this for us rather then others In grafting there may be and commonly are some reasons inducing the Planter to make choice of one Branch rather then another It may be it is straighter more liking better thriven then another Not so here In this spirituall engrafting God maketh choice sometimes oft times of the most unlikely Branches it may be the meanest Such was Israel as the Lord tels them Deut. 7.7 The Lord did not set his love upon you nor choose you because ye were more in number then any other people for ye are the fewest of all people But because the Lord loved you And such are many most when the grace of God first meeteth with them Ye see your calling brethren saith Paul to his Corinthians how that not many wise men after the flesh not many mighty not many noble are called 1 Cor. 1.26 The meanest Branches perhaps the crookedest Such was Paul
at least ought to be with the true Christian He groweth from one degree and measure of grace to another untill he come unto a perfect man Ephes 4.13 to the measure of the stature of the fulnesse of Christ In this like the morning Sun That is the Wise man's comparison Pro. 4.18 The path of the righteous is as the shining light the morning brightnesse that shineth more and more unto the perfect day Thus doth the light of the morning break forth the Sun stil climing higher and higher untill it come to its Zenith the mid-heavens And such is the way the course of the righteous man he groweth in grace until he attain to the height of eternall glory This is of the nature of true Grace so to do It is of the nature of true Grace to grow And thence it is compared to Seed Mark 4.26 So is the Kingdome of God as if a man should cast seed into the ground which springeth and groweth up night and day And a little after to a Grain of Mustard seed which being the least of all seeds one of the least or least among those which were then commonly known in Judea yet being sowen it groweth up and becometh greater then all herbs Even so is it with the Kingdome of Jesus Christ As with his Politicall Kingdome his Church visible so with his Spiritual Kingdome the work of Grace in the hearts of his chosen being small at the first it groweth and increaseth unto great perfection I shall not give way to inlargements Hereby try the truth of our Engrafting into Christ Applic. Every of us bring this home to our selves and hereby try whether we bee truely engrafted into Jesus Christ or no. If the Graft grow in the stock it is a sure evidence of its Insition Spirituall Augmentation is as clear and an evidence of a Mysticall Implantation Growing up in Christ presupposeth Vnion and Communion with him A comfortable truth to all those who doe finde any such growth in themselves a growth in Grace in Knowledge Faith Love Patience Humility in victory over corruptions in desires and indeavours after holinesse Let this assure to them their inbeing in Christ But not so to others Dwarfes and nurlings in Christianity such as stand at a stay grow not at all such have just cause to suspect themselves that they are not such as they would be thought to be and perswade their own hearts that they are If we see a graft in the spring time not putting forth not growing at all the stock being alive we suspect thereupon that however it was put into the stock yet it did not take there is no Coalition no true union betwixt them And the like may wee say of not growing Christians Such have just cause to suspect themselves that however they are outwardly and visibly ingrafted into Christ in respect of a formall profession yet inwardly they are not so They have no true Vnion or Communion with him But what shall we then thinke of those who Apostates to be suspected in stead of growing decay wither decline fall away In stead of going from strength to strength they goe from strength to weaknesse from zeal to lukewarmness from forwardness to remisnesse losing their first love and what they have wrought Having begun in the spirit they end in the flesh Such Apostates there are too many to be found Such as having for a time run wel are letted turned back or turned aside with Demas imbracing the present world Casting off if not the Cloak of profession yet all Care and Conscience of close walking with God Of all others such have greatest cause to suspect themselves that they were never truely engrafted into Christ Falling starrs were never true Christians who having shined as lights in the world do lose all their heat and lustre falling away totally from the grace seemingly received surely at the best they were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meteors apparences no true stars No true engrafted branches only tyed on to the stock adhering unto Christ in an outward profession out of some by sinister respect They were never rightly closed with united to him Neither can they expect to receive any benefit by him So much they may learn from those known terrible Texts Heb. 6.6 10.26 Where the Apostle speaking of desperate Apostates such as having been enlightned with the knowledge of the Truth and having tasted of the heavenly gift inward peace of Conscience arising from an apprehenhension of their reconciliation with God and were made partakers of the Holy Ghost of the gifts of the Holy-Ghost such as those mentioned cap. 2. ver 4. c. If they fall away viz. totally by an universall Apostacie It is impossible saith he to renew them again to Repentance For such there remaineth no more sacrifice for sins cap. 10.26 Their condition most desperate Hearken you revolters and Backsliders Of all others your condition is most dangerous most desperare This your drawing back carrieth a dreadfull presage with it If any man draw back saith the Lord my soul shall have no pleasure in him vers 38. of that Chapter No pleasure in him There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the phrase less said then intended Gods soul hates and abhors such an one They which so draw back draw back unto perdition So it followeth v. 39. We are not of them which draw back unto perdition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Back-sliding children are sons of perdition Those branches which wither and dy in the stocke wherinto they were put John 15.6 are thenceforth fit for nothing but the fire Vse 2. Let the fear of the Lord our God then be upon every of us Let us grow up in Christ who have given up our names unto Jesus Christ and have had his name called upon us As we would evidence to our own souls and to the world the truth of our Insition engrafting into him and as we would receive any benefit by him see that we grow up in him This Christ expecteth from all those who give up their names unto him that they should grow up in him That ye may grow up into him saith the Apostle Eph. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Grotius put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into him for In him As Branches grow up in the stock so Grow we up in Christ Growing in Grace growing in grace That is the Exhortation wherewith St. Peter closeth up his later Epistle But grow in grace 2 Pet. 3.18 Every of us indeavour after such a growth A growth in Grace in all Grace In all Grace That is the Apostles addition in that place forenamed Eph. 4.15 That ye may grow up into him in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In all the parts of spirituall life in all spirituall graces Such is true Augmentation as I told you when a thing groweth proportionably in all the dimensions of
it Thus grow the members of the naturall body and thus grow the Branches of a tree they grow in height and they grow in thickness See that our growth be such that we grow in every grace Grow in knowledg It is Pauls prayer for his Colossians that being fruitful in every good work they might increase in knowledg Col. 1.10 Grow in grace and in the knowledg of our Lord and Saviour Jesus Christ 2 Pet 3.18 In knowledg And that not only Speculative which yet is requisite Leaving the principles of the doctrin of Christ let us go on to perfection Heb. 6.1 but experimental That I may know him and the vertue of his resurrection saith the Apostle Phi. 3.10 Grow in faith it is Pauls gratulation on the behalf of his Thessalonians that their faith did grow exceedingly 2 The. 1.9 This is the Apostles desire Lord increase our faith Lu. 17.5 And let it be the desire of every of us to grow in faith In the Assurance of faith We desire saith the Apostle that every one of you do give all diligence to the ful assurance of Hope unto the end Heb. 6.11 In the exercise of faith in learning to live by faith in all conditions The just shal live by faith Heb. 10.38 The life which I now live in the flesh saith Paul I live by the faith of the son of God Gal. 2.20 Grow in Love This is the grace which the Apostle desireth that his Thessalonians might specially grow in 1 Thes 4.10 we beseech you brethren that ye increase more and more viz. in brotherly love Grow in holines Perfecting holines in the fear of God 2 Cor. 7.1 Grow in heavenly mindedness Seek the things which are above Col. 3.1 So grows the plant and so should the christian grow upward heavenward Our conversation is in heaven Phi. 3.20 Grow in contentation I have learned in whatsoever state I am therwith to be content Phi. 4.11 Grow in a close conscionable walking with God We beseech you brethren exhort you by the Lord Jesus that as ye have received of us how ye ought to walk and to please God so ye would abound more and more Thes 4.1 And so in the rest Adding one Grace to another To faith vertue to vertue knowledg c. 2 Pet. 1.4 And one degree of Grace to another The righteousness of God is revealed from faith to faith Rom. 1.17 that is from one degree of Faith to another This is the glory of Christianity Growth the glory of Christianity and Honour of Christ Grow continually In this not like Grafts and the honor of Christ As it is the glory of the stock when the grafts grow and thrive in it Even so is it the glory of Christ when those that are in him do thus grow up in him Let it be the desire and indeavour of every of us that we may so do And that continually In this not like unto grafts which shoot forth much in the first two or three first years more then afterwards and when they are come to their height stand at a stay So fareth it too often with christians At their first conversion and calling they grow exceedingly but afterwards stand at a stay if not decline But thus it should not be Christians must have no consistency Though trees and men have their consistency yet so should not christians have They should ever be going on from strength to strength til they come to appear before God in Zion Ps 84.7 Ever growing in grace untill they come to a state of perfection in glory Q. But who is there that thus growes If none be truly ingrafted into Christ but those who thus grow who is there but hath cause to suspect his Condition Doubts about Growth cleared from the Metaphor Ans For answer The Metaphor we have in hand will suggest unto us somwhat which may give quiet to the soule in this case Grafts grow but first it is insensibly A man may see that they have grown but not see them growing And secondly They grow but not in winter And such is the Christians growth 1. Growth may be insensible yet true 1. Sometimes it may be an Insensible and yet a true Growth The Christian may grow though neither others nor himselfe perceive it That he is grown that he may know by comparing himselfe with himselfe his present with his former condition Though his present growth be insensible 2. Christians have their winters wherein it may be they do not grow But 2. Again Christians have their winters Their winter of Affliction their winter of Temptation their winter of spirituall Desertion Now in these winters they may seem in their own apprehension not to grow but rather to decline Nay in truth they may so do I but 1. This is a winter to them 1. This is a winter to them when God maketh them sensible of their estate A sad time wherein the soul goeth heavily not content with their condition but drooping under it Such is the winter to the Graft a nipping time And such are these winters to the Christian 2. They grow downwards 2. Though Christians in these times do not grow upwards yet downwards they may So doth the Graft in the winter it groweth into the Stock into which the sap is gone down And so groweth the Christian in the winter of affliction and spirituall desertion He now groweth downwards Groweth though in no other grace yet in Humility being brought hereby to think more meanly of himself And he groweth into the Stock groweth more into Christ in whom and with whom Col. 9.3 his life is for the present hid 3. And 3dly though he do not at present actually grow 3. They have a Principle of Germination yet he keepeth a principle of germination in him a disposition and inclination to grow which upon the return of the Spirit putteth forth it self Even as the Graft though in the winter it doth not grow yet it hath a germinating principle in it which upon the return of the Sun and the rising of the sap sheweth forth it selfe So is it with the Christian However upon the withdrawing of the wonted heat and influence of the Spirit of grace from the soul for a time he do not grow but rather decline yet there is a principle of grace in him a seed as Saint John calleth it 1 John 3.9 viz. that grace of the holy Spirit whereby he was regenerated which inclineth him to a spirituall germination and which upon the rising of the Sun of Righteousness upon the soul return of the Spirit will put forth it self as formerly In the mean time there is in the soul an inclination to such a growth and if it be it self a constant desire after it II. And by this Christians are to judg of themselves not by their present proficiency but by the reality and constancy of their affections and indeavours Thus God judgeth of them not
true conversion in the heart of a regenerate person it causeth a reall separation of the soul from the body of sin Applic. False Mortification discovered Which discords to make some short Application as I go make many to be as yet strangers unto this blessed work It may be they have parted with some sins but they are not dead to sin No their souls are not separated from the body of sin Those sins which it may be they have left for fear or shame or some other sinister respects yet they have their hearts still Like a dear wife who carrieth her affectionate Husband's heart into the grave with her Illa habeat secum servétque sepulchro Thus do mens hearts oft-times cleave to their sins which in respect of actuall communion they are separated from They do not hate them nor yet any sin as sin For then they would hate all sinne A quatenùs ad omne c. He that hateth any sin as sin hateth all sin But so do not they No However it may be there is a kind of Antipathy in their natures by reason of their Constitution or Education against some sins yet there are others which are sweet and delightfull to them Now as for such they are not made conformable unto Christ in his death His death was a true death a separation of the soul from his body Secondly A Voluntary Death 2. Resemb A Voluntary Death Such was the Death of Jesus Christ He poured forth his soul unto death Isai 53.12 He gave himself for our sins Gal. 1.4 Laying down his life Therefore doth my Father love me because I lay down my life John 10.17 No man taketh it from me but I lay it down of my selfe verse 18. This he did in way of voluntary obedience unto his Father He was obedient unto the death c. Philip 2.8 What herein he did all the men and divels in the world could not have enforced him to His Death was a voluntary and spontaneous act And herein it was a pattern of true Mortification Such is true Mortification a voluntary act which is a voluntary and willing death Whatever Gods people do in way of duty to God they do it willingly Thy people shall come willingly in the day of thy power Psa 110.3 And as in all other actions and services so in this they are a willing people In Mortification a Christian dyeth unto sin is not put to death So much is imported in those phrases of Mortifying and Crucifying of sin If ye through the spirit do mortifie the deeds of the flesh ye shall live Romans 8. They that are Christs hove crucified the flesh with the lusts and affections thereof Gal. 5.24 And so of putting off the old man That ye put off concerning the former Conversation the old man Ephes 4.22 All voluntary and spontaneous acts Such is true Mortification Not when sin dyeth of it selfe or is put to death accidentally by some other means but when the man himself puts it to death When a man putteth off the rags of the old Adam not when he is stripped of them In this resembling the death of Christ which was a voluntary death Applic. And if so Counterfeit Mortification discovered being inforced what a deal of Counterfeit Mortification will this one touchstone discover Many there are who seeme to have left their sinns but it is against their wills No thanks to them They are enforced to do what they do Enforced 1. It may be 1 By the sense of some temporal Inconvenience through the present sense of some temporall inconvenience they see attending upon them Thus the prodigall waster happily leaveth his riotous and luxurious courses of drinking and gaming How so Because he findeth them prejudiciall to his estate to his health 2. It may be they have a clamorous conscience 2. Through clamours of conscience which will not let them be quiet but continually dogs them And thereupon they are faine to let go their sins parting with them as a night-robber doth with his prey which he leaveth behind him because the dogs come with open mouth at him Upon this account it was that Judas was so willing to be rid of his thirty pieces of silver No thanks to him they were too hot for him to hold Thus do many men part with their sins as a sick man parts with his meat or Medicine which he would faine keepe but it maketh him sick and thereupon his stomack easeth it selfe of it 3. Happily they part with them not out of any dislike they have of them but for fear servile fear 3 Through fear of punishment Temporall from Man or God Fear of punishment Punishment Temporall or Eternall Temporall from Man or from God Of the former kind how many They abstaine from such and such evils but no thanks to them They dare do no otherwise The fear of man is upon them The penalty of the law deterrs them Of the latter not a few They see wrath is gone out against them from the Lord. Some temporall Judgment hangs over their heads like Dam ocles his sword threatning of them This maketh them to let go their sinns parting with them as the dog with his bone when the whip is over him This it was that made Ahab for a time act the part of a penitent Who that looketh upon him in that penitentiall garbe 1 King 21.17 cloathed with sack-cloth fasting and walking so demurely but would take him for a Mortified Convert But no thanks to him the Prophet had rung him such a peal as made both his ears to tingle He had denounced the judgements of God against him in such a terrible manner as made him for the time to put on that disguize Eternall Or haply the fear of eternal punishment is upon them Upon this account do men sometimes part with their sins Even as sea-men in a stress part with their goods which they cast over-board with their owne hands Not that they are out of love with them but because they love their lives better they see they must either part with them or perish with them Or like a Cut-purse who being apprehended by a Sergeant drops the purse which he hath cut or drawn not that he is weary of it but because he knoweth if that should be found about him it would hang him Even thus do many part with their sins when conscience being awakened they see hell gaping upon them It may be God's Serjeant Death in their apprehensions hath arrested them ready to carry them before the dreadfull Tribunall of a just and terrible God And they know that if such and such sins be found about them there is no way but eternall condemnation for them And hereupon they cast them away it may be seriously resolving never more to own them or to have any acquaintance with them Thus many seem to leave their sins All far from true Mortification to part with them who are yet
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