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
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
judge the world in righteousnesse by that man whom he hath ordained viz. Jesus Christ this Mediatour betwixt God and men Then shall he take vengeance upon all his enemies Such is the Government which this Mediatour exerciseth over the Reprobate World To leave that 2. The Government of Christ as Mediatour is more directly over the Elect World 2 2. Christ a Governour more peculiarly over the elect world his own people who are given to him by God his Father To them is Christ a Mediatour after a peculiar manner and over them he exerciseth a peculiar Jurisdiction Even as it is said of Joseph Acts 7.10 Pharaoh made him Governour of Egypt and all his house Over Egypt in a generall but over his Family in a speciall and peculiar way Such is the Jurisdiction which God the Father hath committed to his Son as Mediatour a generall Jurisdiction over all creatures in Heaven and Earth but a speciall a peculiar Government over his House over his Church This Government he everciseth in divers severall acts I shall single out some of the principall 1. The first is in Gathering the Subjects of his Kingdom into one Body 1. Gathering them into his Kingdom Which he doth first in his Kingdom of Grace then of Glory 1. Of the former speaketh Caiaphas the High Priest in that notable prophecie of his John 11.51 52. where speaking he knew not what he foretels not without a divine direction how that Jesus should die for that Nation of the Jews and not for that Nation only 1. Of Grace but that he should gather together in one the children of God that were scattered abroad Elect Jews and Gentiles where ever dispersed they are gathered into one one fold one Church one mysticall Body and that as in Christ Ephes 1.10 so by Christ the Head of that Body Those whom God hath before time given unto Christ out of the world he in time gathereth them out of the world Which he doth first by delivering them out of the hands of their enemies as Zacharias hath it in his Song Luke 1.74 viz. Sin and Sathan And then bringing them into the bond of the Covenant according to that Promise Ezek. 20.37 causing them to submit unto his Government Thus doth Christ gather the Subjects of his Kingdome here This was his work when he was upon Earth O Jerusalem Jerusalem how often would I have gathered thy children It was the passionate expostulation of our blessed Saviour with and lamentation over that City Matth. 23.37 This he then assayed to do by those externall dispensations coming himselfe and sending his messengers to that people inviting commanding promising threatning And the like he still doth being himselfe in Heaven he setteth up his Standard upon Earth So runs that propheticall promise Isai 49.22 Behold I will lift up mine hand to the Gentiles and set up my Standard to the people Thus do Princes gather their people to themselves by setting up their Standards And thus doth the Lord Jesus gather his Subjects together by setting up his Standard viz. the Ministry of the word the preaching of the Gospel which holdeth forth Christ crucified Gal. 3.1 as the Royal Standard doth the Armes of the Prince This is the outward means which Christ maketh use of Which being accompanied with the secret concurrence of his Spirit it is now made effectuall unto that blessed end It now becomes a powerfull attractive to draw men unto Christ Thy people shall be willing in the day of thy power Psal 110.3 When Christ goeth forth accompanying his word with his Spirit this is the day of his power and now his people come and come willingly unto him This is that which Christ foretold that he would do John 12.32 If I be lifted up from the earth I will draw all men unto me And this he doth being lifted up first upon the Crosse then upon the Throne he draweth all men all belonging to the Election of grace whether Jewes or Gentiles bringing them home to himselfe to receive and acknowledge him as their Saviour and Lord to believe on him to be governed by him Thus he gathereth his Subjects into his Kingdom of Grace 2. And thus he shall gather them into his Kingdome of Glory 2. Of Glory To this end shall he send forth his Angels who with the sound of that great Trumpet shall gather together his Elect from the four winds from one end of heaven to the other as you have it Mat. 24.31 But of this again hereafer Here is the first Act of Christ's Jurisdiction in reference to his Church the gathering of it 2. Having gathered it 2. Ruling them he now ruleth and governeth it According to thy word shall all my people be ruled saith Pharaoh to Joseph Gen. 41.40 Such a Ruler is Christ in his Church Such was Moses the Mediatour of the Old Covenant This Moses whom they refused saith Stephen to the Jews him did God send to be a Ruler Acts 7.35 And such is the Mediatour of the New Covenant the Lord Jesus whom the Jews refused This Isaiah foretold concerning him The Government shal be upon his shoulders Isa 9.6 And the chief Priests and Scribes tell Herod building upon the like prophesie Mat. 2.6 Out of thee Bethlehem shal come a Governour that shall rule my people Israel Such a Ruler was and is this our Mediatour Not a temporall one as they dreamed No that he disclaimeth My Kingdom is not of this world John 18.36 Though in the world yet not of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some of the kindred of our Saviour are said to have answered the Emperor Domitian interrogating them concerning his Kingdome of what kinde it was not a Worldly not an Earthly kingdome say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but an Heavenly but an Angelicall kingdome Such is the Kingdome of Christ upon Earth A Spirituall Kingdome wherein hee ruleth and that both Outwardly and Inwardly 1. Outwardly appointing for them First Outwardly Ordering and Establishing it as the Prophet Isaiah hath it Isai 9.7 And this he doth by appointing Laws Ordinances and Officers in it and for it 1. Laws 1. Lawes and Statutes This do Soveraigns in their kingdomes Every one is a Lawgiver The scepter shall not depart from Judah nor a Lawgiver from between his feet till Shiloh come Genes 49.10 Such is the Lord Jesus in his Church a Lawgiver Yea the onely Lawgiver There is one Lawgiver saith Saint James James 4.12 And who that is the Prophet Isaiah will tell us Isa 53.22 The Lord is our Judge the Lord is our Lawgiver even the Lord Christ He it was that gave the Law at mount Sina though by the ministry of Angels His voice then shooke the Earth Heb. 12.26 and he is still the Law-giver under the Gospell That Law of Love which Saint James calleth the Royall Law Jam. 2.8 and Saint Paul saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fulfilling of the Law Rom.
comparing the one with the other his former with his later thoughts his Book De Satisfactione with some of his Comments So doing I have found the one clear and candid free from subterfuge or evasion such as whatever hath been assayed by way of reply to it may give full satisfaction to any unprejudiced spirit The other so palpably guilty of both as that they deserve both Censure and Pity And this to me and I suppose it may be the like to others hath been and is no small confirmation of this Truth of God Surely if any one had been able to answer Grotius it should have been Grotius himselfe then whom I know none more able to have done it and as it seemeth none more willing But finding him so foiled by himselfe so unable by all his Artifice to build again what before he had destroyed I cannot but subscribe to that Apocryphall Text 1 Esdras 4.41 Magna est veritas praevalet Great is Truth and mighty above all things May these my poor labours contribute ought towards the clearing and vindicating of this sacred Truth upon which I do freely adventure my own soul not knowing in what other way to look for salvation whilest God hath the Glory and others the Benefit my selfe shall have what I aimed at In the desire whereof I rest Thine in the Service of this blessed Mediatour JOHN BRINSLEY An Alphabetical Table of the chief Points handled in this TREATISE A CHrist an Advocate for his people and how p. 168 Christ an Agent or Lidger Ambassadour in heaven 160 How Christ performeth the office of an Agent in heaven for us on earth 162 Angels whether they have any benefit by Christs Mediation 198 Christ the Head of good Angels 202 To the good Angels Christ is a Mediator of Confirmation 201 Primitive Angel-worship 268 Christ the Annointed how 38 The Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained 75 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded 77 Comfort against fear of totall and finall Apostasie 233 Christs appearing on earth in the end of the world 88 Christ appeareth once upon earth and once in heaven 90 Christ an Arbitrator betwixt God and Man 48 To receive the Attonement what 246 Christ an Atturney for his people and how 170 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained 125 B HOw Christ is said to bear our sins 66 The difference betwixt Christs bearing our sins and our sicknesses 67 Sins expiated by Blood 102 Covenant old and new both made with Blood 148 149 C CHrist called to the office of a Mediatour and that by God his Father 34 36 How Christ was called to this Office 37 When Christ was called to this Office 42 Christ a Surety by way of caution 139 Conditions of the new Covenant Faith and Obedience 141 Christ an undertaker for the performance of these Conditions ibid. No cruelty in the Sufferings of Christ 129 Crueltie what and when 130 D DAvid annoynted a type of Christ 38 39 The death of Christ more then a preparatory to his oblation 93 Comfort against Death 239 The Law Deuter. 24.16 against commutations of Punishment explained and cleared 114 Christ the Disposer of his people 193 Christ a Dispenser to his people ib. E SAtan a Mediator of Enmity 28 Mediators of Enmity too many 29 Naturall enmity betwixt God and Man 221 Sense of enmitie preparatory to reconciliation 222 Enmity against God to be laid aside 247 Expiation how understood by the Socinian 98 Christs expiation properly of the guilt of sin ibid. Expiatory Sacrifices under the Law a type of Christs expiation 99 Sacrifices under the Law how they are said to expiate 101 Ezek. 18.20 explained and vindicated 106 F FAith and Repentance subordinate unto Christ and his satisfaction 110 Forgivenesse of sins how consistent with Christs satisfaction 125 126 The Parable of the Kings forgiving his servants Mat. 18.23 explained 127 G A double Garment wherwith Christ cloatheth his Elect 191 The Elect gathered by Christ into his Kingdom of Grace and Glory and how 181 Christs giving himself for us explained and vindicated 74 Christ truly God evinced by Scriptures 10 The God-head of Christ evinced by Argument 12 Christ not Mediator only as God 204 God taken Essentially and Personally 209 Christ as God-man differeth from God and man 210 Christ as God differeth from his Father a threefold difference 211 The God-head of Christ concurred with his man-hood in all the acts of his Mediatorship 213 The God-head concurring with the man-hood in suffering 4 ways 216 Christ a governour generally over the whole world specially over mankind 175 Christs government over the Reprobate world 176 Christs government over the Elect world 180 Christs outward government in his Church 184 Christs inward government in the Hearts of Beleevers 185 The Grace of God consistent with Christs Satisfaction 120 Grace gloriously manifested in Christ his satisfaction in five particulars 121 c. The Grace of God exalted by the Doctrine of Christs satisfaction more then by the Socinian Doctrin 123 The Grace of God in vaine to four sorts af Persons 242 The Grace of God in Christ to be received 246 Guilt under the Law twofold viz. Ceremonial External Morall Eternall 101 H HEarts of men not known by Saints or Angels 269 Hebr. 9.26 opened and glossed upon 88 The Holy Ghost how said to intercede 261 I CHrist took our infirmities how 69 Comfort against daily infirmities 231 Innocent persons may suffer for the nocent and how 115 Christ an Interpreter betwixt God and Man 50 Christ an Intercessor upon earth in heaven 154 156 Intercession made by Christ for his people but against his enemies 157 158 Christs Intercession a necessary Transaction putting life into his death 159 Saints upon earth how Intercessors 259 Neither Saints nor Angels properly Mediators of Intercession 266 Isai 53. a cleer Prophecie concerning Christs Satisfaction opened 63 Isa 53.4 compared with Mat. 8.16 and cleered 66 Comfort against the last Judgment 240 Christs Satisfaction how consistent with the Justice of God 113 Justice twofold Strict Moderated ibid. Justification an act of grace notwithstanding Christs Satisfaction 124 L JAcobs Ladder the mystery of it 46 Christ a Lidger-Ambassadour in heaven and great need he should be so 161 Whether one man may lay down his Life for another 117 Christ an absolute Lord over his own Life 118 Christ gave his Life a ransome for many for a world 119. 126 Gods eternall Love to his Elect what 26 The Love of God demonstrated in appointing and giving Christ to be a Mediator 35 This Love declared in three particulars 225 M MAgistrates though enemies to the truth must be prayed for and why 3 4 Christ true Man but not meet Man 119 Christ Mediatour not onely as Man 204 The Man Christ Jesus why so called 207 Christ a Mediator betwixt God and Men 6 A twofold Mediation of Christ Satistantiall Operative 7 Mediation of Christ how managed and carried on viz. by 5 stops 48 Christ
it Christ did not intrude himselfe into this office He glorified not himselfe to be made an High Priest a Mediatour Heb. 5.5 He did not run before he was sent So much we may learn from those Titles given to him that of an Angel or Messenger Mal. 3.1 The Messenger of the Covenant That other of an Apostle Heb. 3.1 The Apostle and High Priest of our Profession Each importing a Mission a Sending Christ did not undertake this office without the warrant of a lawfull Calling Let it be taken notice of by all those who shall undertake any publick Office or Service in the Church of God Note Let them also see that they do not herein glorifie themselves that they have a calling a lawfull and warrantable calling to it not running before they are sent This would not Jesus Christ do He would not undertake the Work of Reconciliation but upon a lawfull Call Let not any without the like warrant undertake the Ministery of Reconciliation Such is the publick preaching of the Gospel the dispensing of the Word of Reconciliation 2 Cor. 5.18 19. Concerning which the Apostle propounds this Question Rom. 10.15 How shall they preach except they be sent A Question which my selfe not being able I shall leave to them to answer who stand guilty of that presumption I pass on Jesus Christ was called to this Office But By whom was he called How was he called When was he called to it A threefold Enquiry the Resolving whereof will contribute not a little to the clearing and illustrating of this Branch of the point in hand touching the Calling of Question 1 Christ to this Office of Mediatorship By whom was he called Quest 1. By whom was he called Ans I answer By God himselfe Answer By God himselfe No man taketh this Honour unto himselfe saith the Apostle speaking of the Priestly Office but he that is called of God as Aaron was Heb. 5.4 This he speaketh de jure shewing not what men sometimes do but what they ought to do viz. Not take upon them a Ministeriall Office to deal betwixt God and his People unlesse they be called of God either Immediately or Mediately This did not Jesus Christ do His Office of Mediatorship he received it immediately from God himselfe He was called of God as High Priest after the Order of Melchizedech Heb. 5.10 And from what other hand should he receive it None could appoint a Mediator but God Who should appoint a Mediatour to deal betwixt God and man but God himself As for man as he was the person offending so he was far from seeking of Reconciliation having sinned against his God he flieth from his presence to hide himselfe Nay such was the corruption of depraved nature Gen. 35.3 8. that it was ready bent to stand it out against God to hold out the quarrel to maintain this enmity so far was man from seeking Reconciliation But had he sought it what Mediator should he have sought for This was that which Job in his passion complaineth of Job 9.33 Neither is there any Days-man or Umpire betwixt us that might lay his hand upon us both None to judge betwixt him his God Amongst the creatures there was none in Earth or Heaven that durst have undertaken this cause to interpose and come betwixt the Creature and the Creatour If one man sin against another the Judge shall judge it but if a man sin against the Lord who shall intreat for him 1 Sam. 2.25 This was God's own work first to find out a way means of Reconciliation then to find out a fitting person to undertake that Work then to put him upon that undertaking This was the Lord's own doing And well may it be marvellous in our eyes Never such a Demonstration of Love A Demonstration of Divine Love as this That when man had offended his God broke Covenant with him and turned enemie to him standing out in actual rebellion against him that God should then seek peace with him offer conditions of peace unto him And for that purpose should appoint a Mediatour and call his own Son to that Office to undertake the work of Reconciliation what a gracious condescention was this Herein let us both admire and adore this matchlesse and unparalell'd love that God was thus in Christ reconciling the world to himselfe A clear Intimation so let us conceive of it of a gracious purpose An Intimation of a gracious purpose in God towards all those whose hearts he inclineth to accept of this Reconciliation Surely had not he had a good will towards them he would never have called forth his Son to this Service And withall giving a full assurance to them of a gracious acceptance Assurance of a gracious acceptance of whatever this Mediatour hath done and performed on their behalfs in as much as he was thereunto called by God himselfe But I do but glance at these not unusefull Meditations by the way Thus you see By whom Christ was called to this Office viz. By God By God his Father Christ was called by God his Father So the Spirit of God in Scripture more peculiarly attributes this work unto him to the first Person in the blessed Trinity Him hath God the Father sealed John 6.27 It pleased the Father c. By him to reconcile all things to himselfe Col. 1.19 where though the word Father be not expressed in the Originall yet it may not unfitly be supplied So in those places where it is said God gave his Son John 3.16 God sent forth his Son Gal. 4.4 The word God is to be understood Relatively and Personally as pointing at God the Father not that the two other Persons are thereby excluded from any concurrence in this work not so as it is in all other Actions and Operations ad extrà as they are called works done out of themselves they are Indivisa Common to all the three Persons so is it here The calling of Christ to this office of Mediatorship it was the concurrent Act of all the three Persons Father Son and Holy Ghost Onely it is Attributed to the Father for Orders sake in as much as he being the first is the beginning as of every operation so of this But to go on Christ was called to this office by God his Father Quest 2. But How was he called to it There Question 2 is the second Question How Christ was called to be a Mediator Answer To which I Answer 1. He was Designed to it 2ly He was Furnished for it 3ly He was invested in it In these three consists the manner of this his Ans 1 calling Hee was designed to it 1. He was designed elected ordained by God his Father unto this office Thence called his Elect one Isaiah 42.1 Behold my servant whom I uphold mine Elect in whom my soul delighteth It is spoken of Christ as Mediator who was Elected and designed by God his Father unto that
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
according to what they are 2 Cor. 8.12 but would be And thus are Christians to judg of themselves Desires after growth if reall and constant putting forth themselves in answerable indeavours may evidence to the soul the truth of grace in the want of better performances 3. It may be the Soyl is barren 3. To these I might add It may be the soyl is barren If so though the Stock be good and the Graft alive yet it is not to be wondred if it do not grow or grow but little Thus fareth it sometimes with Christians Providence it may be casts them upon a barren soyl like Paul when he was cast upon the Iland Melita amongst the Barbarians Acts 28.1 2. where they are deprived of the means of growth deprived of publick Ordinances deprived of private Society and Communion of Saints On the other hand they are encompassed with briers and thorns with many temptations and back friends to their spirituall growth In this case if they do not grow as formerly it is not to be wondred at But in the injoyment of means of growth being planted by the rivers of waters now they grow Psal 92.12 Being planted in the House of the Lord now they flourish in the Courts of their God Hinderances of spirituall Growth set forth from the Metaphor As for us then who through the mercy and goodnesse of God enjoy means of growth see that we grow Which that we may do take heed of impediments hinderances of growth Divers things there are which hinder the growth of a Graft I shall instance in some of the most obvious 1. If it do not stand fast in the stock 2. If it be not sound at the pith 3. If there be suckers to divert and draw away the nourishment from it 4. If it be canker-fretted 5. If it be overgrown with mosse 6. If it be planted in a dry soyl And the like impediments there are which if not looked to will hinder the Christians growing up in Christ 1. If he do not stand fast in the Stock 1. Not standing fast in the Stock Unsetlednesse If he be not setled established in the truth of God but shaken to and fro This will marvellously hinder a Christians growth So much the Apostle insinuates Ephes 4.14 15. where putting believers upon growing up in Christ he first giveth them this Caveat That henceforth ye be no more children tossed to and fro with every wind of doctrine by the slight of men c. Unsetled unstable Christians who are ready to relinquish the old received truths of God and to imbrace every new doctrine that is held forth unto them under any specious and plausible pretext they will never grow up in Christ And therefore that we may grow up in the faith be we established in it So the same Apostle exhorts his Colossians Col. 2.6 7. As ye have received Christ Jesus the Lord so walk ye in him Rooted and built up in him and stablished in the faith as ye have been taught abounding therein If the Graft stand not fast in the Stock it will never grow 2. Nor yet in the 2d place if it be not sound at the pith Possibly it may seem to spring for a time 2. Not sound at the pith Insincerity but it wil never hold No more wil the unsound Christian that wants inward sincerity He may make some shew for a time but he will never grow up to maturity So much the Apostle insinuates Ep. 4.15 where putting Christians upon growing up in Christ he bids them first Truth it in Love So the Originall hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being sincere in Love ye may grow up in him Where there is not sincerity of Affection to God to Christ to his Saints to his Truth there will never be growing up in Christ And therefore amongst other things which Saint Peter willeth Christians to lay aside that they may grow he reckoneth up Hypocrisie and Guile 1 Pet. 2.1 Grafts rotten or not sound at the pith will never grow 3. Suckers drawing away the nourishment Inordinate Lusts 3. Nor yet in the 3d place if there bee Suckers to divert and draw away the nourishment from them And such are all sinfull and inordinate lusts whatever it is that the soul is inordinatly affected with or carried towards be it profit or pleasure or honour or the like this will hinder the growth of Grace And therefore that we may grow up heaven-ward see that we mortifie our members which are upon Earth Col. 3.1 2 5. That we may run with patience the race which is set before us lay we aside every weight and the sin which hangeth so fast on Heb. 12.1 That we may perfect Holinesse in the fear of God let us cleanse our selves from all filthinesse of flesh and spirit 2 Cor. 7.1 4. Canker-fret 4. A fourth Impediment to the growing of the Graft is the Canker-fret And such is Malice and Envy to the Christian Malice and Envie And therefore as the Apostle directs 1 Pet. 2.1 to bee layd aside by those who would grow in grace Where these lodge in the soul they will bee like the Canker-worm to the plant which hindereth the growth thereof 5. And so in the fifth place will Mosse overgrowing it And such is carnall security 5. Moss overgrown Carnall Security and spirtuall slothfulness unto the Christian Security when Christians are overgrowne as it were with a good opinion of themselves and their own estates this will keep them from growing in Grace So it did the church of Laodicea She said she was rich and increased in goods c. and that it was which kept her so poor Rev. 3. Whilest the five foolish virgins slept they looked not out for oyle for their lampes Matthew 25. Nothing more banefull to spirituall growth then this And slothfulnesse the like Spirituall Slothfulness This wee see is a moth a worme to a mans temporall estate A slothfull person saith Solomon is brother to a great Waster Pro. 18.9 And so is it to a mans spirituall estate when men are as it were setled upon their lees living at ease loath to pull their hands out of their bosoms to put forth themselves in duties and indeavours A slothfull person is like a tree overgrown with Moss which will never thrive and therefore amongst other Impediments take we heed of this So the Apostle giveth the Caveat Hebr. 6.12 Having in the verse foregoing exhorted Christians to shew all diligence to the full assurance of Hope unto the end he addes That ye be not slothfull 6. A barren soyl Without or Under dead Ordinances 6. The last impediment is a barren soyle This I touched upon before If the soyle be dry and barren there is no hope the plantation should prosper No more is there that Christians should grow and thrive in their spiritual estate living in a barren soyle Living I mean without Ordinances or under flat
able to sever him from the Stock to separate him from Christ Paul's wishing himselfe separated from Christ for his countrey men the Jewes sake Rom. 9.3 doth not imply a possibility in the thing but onely imports the ardency of his affection for the glory of God and the salvation of his brethren for which had it been possible he could have been contended to have been so separated But that cannot be Once in Christ and ever in Christ No separating of the believer and him Who shall separate us from the love of Christ Rom. 8.35 36. saith the Apostle Rom. 8.35 Shall tribulation or distresse or persecution or famine or nakednesse or perill or sword These all these God's Saints are here subject to As it is written For thy sake we are killed all the day long But it is not any of them all of them that can sever the believer from Christ Nay In all these we are more then conquerours i. e. triumphant Conquerours through him that loved us through Christ Nothing shall separate the believer from Christ or from the love of God in Christ So it followeth Ver. 38 39. I am perswaded that neither life nor death c. shall be able to separate us from the love of God in Jesus Christ The Stability of a regenerate man's estate Such is the Stability of a regenerate man's estate that being in Christ he may now bid defiance to whatever it is that threatneth his salvation As the Graft being grown into the Stock and made one with it it standeth firm against all storms and tempests Being committed unto the Stock it is now in safe custody So are they who have by faith committed their souls unto Jesus Christ receiving him as their Saviour and Lord they are now in his custody Even as the Stock taketh the Graft into custody apprehending and holding it fast so doth Christ the believer The believer apprehending and applying Christ is apprehended of him As Paul saith of himself Phil. 3.12 I follow after if that I may apprehend that for which I am also apprehended of Christ Jesus And this custody is a safe custody Christ will keep what is committed to him Of all that thou hast given me I have lost none but the son of perdition Judas never given to Christ as the other Apostles were saith he to his Father John 17.12 Judas the son of perdition so called I will not say with Grotius Non ex ullâ Dei destinatione sed ex merito Not at all by God's Predestination but his own merit so indeed the Arminian would have it but more soundly with Beza and others Et destinatione merito both by destination and merit one ordaine to perdition to just condemnation for his malicious wickednesse He miscarried indeed being never given unto Christ as the rest were As for the rest he kept them he lost none of them No more will he any of those who are given unto him actually to believe on him This is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day John 6.39 Raise it up and that unto life eternall life This is the Father's will and this the Son will faithfully performe So it followeth This is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life and him will I raise up at the last day ver 36. Thus doth the Stock as it were raise up the Graft in the Spring time Christ raiseth up the believer as the Stock the Graft by sending up into it that sap which during the winter was hid in it selfe being gone down into the Root And thus will Jesus Christ raise up all that are in him Having raised them up unto a spirituall life here he will raise them up to an everlasting life hereafter which he will do by communicating unto them that vertue of his Resurrection as Paul calleth it Phil. 3.10 that Spirit and that Power whereby himselfe was raised from the dead Commit our soules unto Jesus Christ Vse 2. What remains then but that all of us commit our souls unto Jesus Christ by faith rowling and casting them upon him in a full assurance of being safely kept by him I know whom I have believed saith Paul and I am perswaded that he is able to keep that which I have committed to him against that day 2 Tim. 1.12 He is able to do it and he will do it Faithfull is he who hath promised Heb. 10.23 Faithfull is he who hath called you who also will do it 1 Thes 5.24 What will he do Preserve your spirit soul and body blamelesse unto his coming Were our souls in our own custody how apt would they be to miscarry An experiment whereof we have in our first Parents But being thus committed unto Jesus Christ they shall now be kept by the power of God through faith unto salvation 1 Pet. 1.5 And thus have I done also with this fourth and last Benefit which maketh up a ninth Resemblance There is yet one more behind 10. Resemb and that is that which the Apostle himselfe here instanceth in viz. Communion in life and death that Communion which is betwixt Christ and the believer in life and death So is it betwixt the Graft and the Stock being planted together they live and die together And so is it betwixt Christ and the believer The believer being engrafted into him he hath communion with him and is made conformable to him first in his death then in his life So it followeth in the Text For if we have been planted together in the likenesse of his death we shall be also in the likenesse of his Resurrection Upon these two I shall insist severally beginning with the former wherein we have the second Doctrinall Proposition which I took notice of in the Text. Believer are planted together with Christ in the similitude of his death Propos 2. In the Similitude So the Originall hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Believers planted with Christ in the likenesse of his death which is to be construed here not Datively as the Vulgar Latine readeth it Beza Gr. Annot. Similitudini To the likenesse But Ablatively Similitudine or Conformatione In the likenesse or conformablenesse of his death The phrase explained Quest But what is here meant by this phrase Or how are Christians siad to be thus engrafted in the likenesse of the death of Christ Ans In way of answer I might here shew you the different opinions of Expositors whom I find not agreed about it 1. Cyrill apprehends that Christians are said to be engrafted in the Similitude of Christ's death because saith he Christ's death was rather a similitude a likenesse of a death then a true death In as much as he was so quickly raised up from the grace as if he had been
God his soul was then a Temple an habitation for the Spirit which was to the soul as the soul to the body the very life of it But upon man's fall this Spirit forsook that habitation and thereupon followed a spirituall death the soul of man died And in that state it continueth under the power of this spirituall death until that Spirit return again which it doth in the work of Regeneration And so returning now it restoreth it to life again enabling it to live unto God and to exercise the operations of a spirituall life to live in the Spirit and to walke in the Spirit as the Apostle phraseth it Gal. 5.16 25. to live no longer to the lusts of men but to the will of God as St Peter hath it 1 Pet. 4.2 Such is this work of Renovation and in this respect not unlike a Resurrection 3. In the third place Resemb 3. In the Integrity of the work This Spirituall resembles the Corporall Resurrection as in the Order and Nature so in the Integrity of the work Such is the Corporall Resurrection a raising up not of some one or more members onely but of the whole body And such is this Spirituall Resurrection It is a raising up of the whole man Even as I said before of Mortification It is an entire work running thorow the whole man and thorow the whole body of sin A separating of the soul not onely from some one sin or many sins but all sins Even so is Vivification a through work going through the whole man Hence is it that we finde it called a Putting on the New man Eph. 4.24 intimating that this work of Renovation it is an entire work passing through the whole man through all the faculties of the soul all the members of the Body It is Pauls prayer for his Thessalonians 1 Thes 5.23 Now the very God of peace sanctifie you wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man in every part and I pray God that your whole Spirit Soul and Body be preserved blamelesse unto the coming of our Lord Jesus Christ Where truth of Sanctification is vouchsafed the whole man partakes of it No part of soul or body in a Regenerate person but feeles the vertue of the spirit of Grace purging out old corruption infusing new qualities In the Soul the understanding that is renewed Be ye renewed in the spirit of your minde Eph. 4.23 and that by putting a new light into it Ye were sometimes darkenesse but now yee are light in the Lord Ephes 5.8 The Will and Affections they are renewed having new Motions new Inclinations new Dispositions put into them new desires new feares new loves new joyes new sorrows new hopes new confidences In the Body all the members are renewed in respect of their Obedientiall faculty being no longer what they were Instruments of unrighteousnesse unto sin but Instruments of Righteousnesse unto Holinesse Rom. 6.13 Thus the beleever being in Christ he is made a New Creature Old things are past away All things are become new 2 Corinthians 5.17 Thus doth the Grace of Christ equalize the sin of Adam Adams sin like a desperate poyson it spread it selfe through the whole man infecting all bringing death upon all So doth the Grace of Christ like a Soveraigne antidote it diffuseth it self through the whole man healing restoring renewing all The salve is as large as the soare Here is a third Resemblance in the Integrity of the work 4. See a fourth Resemb 4. The difficulty of the work in the Difficulty of the work Resurrection is a work of difficulty To raise up a dead body from the Grave is a work that transcends the power of nature In no one thing did Christ more manifestly and mightily declare himself to be the Son of God then in this in raising up others and himselfe from death to life Declared to be the Son of God with power by the Resurrection from the dead Romans 1.4 And such is this spirituall Resurrection the raising up of a dead soul from the grave of sin to an heavenly life It is a work which men or Angels cannot do In respect of difficulty no ways inferiour to a Resurrection A work of a mighty almighty power So the Apostle setteth it forth Ephesians 1.19 20. Where he prayeth for his Ephesians that amongst other things they might know know by experience what is the exceeding greatnesse of his power towards them which beleeve According to the working of his mighty power which hee wrought in Christ when hee raised him from the dead Such is that power which God manifests in raising up dead souls from the death of sin to the life of Righteousnesse it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding greatnesse of power no less then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that effectuall working of the power of his might which hee put forth in raising Christ from the grave Applic. Much then are they mistaken who conceive the work of the holy Ghost Conversion more then a Morall swasion in producing and breeding faith and Holinesse in the soul to be no more but a morall swasion to which it is in the power choice of man himself to yeeld or not to yeild Surely such a swasion cannot be said to be the working of Gods mighty power like that wherby he raised Christ from the dead Resurrection imports more then a swasion They are not all the Arguments and perswasions that can be used that will raise a dead man from his grave There must be a new principle of life put into that liveless carkass to give motion to it So is it here They are not all the most perswasive Arguments that can be suggested to and pressed upon a dead soul that can cause it to arise from the dead There must be a principle of a spirituall life breathed in the face of it by the Spirit of God before it can awake and arise Why men are called upon to arise which of themselves they are not able to do Obj. But why then are men themselves called upon so to do Awake thou that sleepest and stand up from the dead c. So the Apostle exhorts Eph 5.14 speaking from the prophet Isa cap. 60.1 as it is commonly taken or rather as Beza notes it cap. 26.19 It should seem then that man hath some power in himself to perform what here he is put upon The Exhortation Eph. 5.14 directed to Beleevers A. To this it is answered As for that exhortation it may be conceived to be directed to beleevers Even they somtimes sleep So did the five wise Virgins as well as the foolish All slumbred and slept Mat. 25.5 And they may seem somtimes to fall into a dead sleep through the surprizall of carnall security Now as for them the Exhortation is not vain to call upon them to awake and arise in as much as they are able to do this by the power of that spirit which they have already received But
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