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
part to make use of in the working of this first Resurrection Not that hee is tyed to an uniformity in his way of working alwaies to work after the same manner No his dispensations as in other of his works so in this are various But ordinarily so it is Before dead soules arise and come out of the grave of sin there is a shaking and an Earthquake and a rending of the Rocks God prepares the hearts of his people for this blessed work by some degree of a Legall contrition and compunction giving the soul to feel somewhat of the spirit of Bondage letting into it some sense and apprehension of sin and the wrath of God due unto sin After this cometh the still voice In the Gospel As it was in Eliahs vision at Mount Horeb 1 Kin. 19.11 12. After the whirlewind and the Earthquake and the fire came the still small voyce Thus fareth it ordinarily in the work of Conversion After the Whirlewind and the Earthquake and the fire of the Law cometh the still voyce of the Gospell quieting the soul with the offers of grace and mercy letting into it some comfortable apprehension of Reconciliation with God through Christ withall exciting it to lay hold upon that mercy and to indeavour to walk answerably to it in newnesse of life Now have we heard this voice of the Son of God Have we heard Christ thus speaking to our souls making his word effectuall unto us in this way If so here is an hopefull evidence that this blessed change is begun and that we have a part in this first Resurrection Whereas otherwise are we strangers to this voice never felt any such power in the word We may justly conclude our selves strangers to this blessed work surely we are as yet in our graves under the power of a spirituall death Enquiry 2. Have we received the spirit of Christ 2. Let a second enquiry be Have we received the spirit of Christ we know by what meanes it is that the dead body is raised by putting a spirit into it Thus we read of Jairus his daughter Luk. 8.55 After that Christ had called upon her saying Maid arise her spirit came again saith the Text and shee arose straightway By a like meanes doth Jeses Christ effect this Resurrection of the soule by putting his spirit into it By this meanes was his own Body raised Hee was put to death in the flesh but quickned by the spirit 1 Pet. 3.18 viz. that divine and eternall spirit which dwelt in his humane nature And by the same meanes are dead soules quickned By this means were those dry bones made to live again Ezek. 37.5 Behold saith the Lord I will cause breath to enter into you and you shall live Now what were those dry bones and what was this Breath you may see the Interpretation of both in the sequels These bones are the whole house of Israel ver 11. And yee shall know that I am the Lord when I have opened your graves O my people and brought you up out of your graves and shall put my spirit in you and yee shall live ver 13 14. This is the Breath put into these dry bones even the spirit of God put upon his people being then in Babylon causing them to live again restoring them to a flourishing condition By the same meanes doth Christ cause dead soules being Captives unto sin to live by putting his Spirit into them Hence is it that he is called a Quickning spirit 1 Corin. 15.45 Because by this meanes hee shal quicken the dead Bodies of his Saints at the last day Hee shall quicken your mortall Bodies by his spirit which dwelleth in you Rom. 8.11 And by the same meanes hee now quickneth dead soules by communicating his Spirit unto them Which in this respect the Apostle calleth The Spirit of life Rom. 8.2 Now then have we received this Spirit It was Pauls question to those new Converts Act. 19.2 Have ye received the Holy Ghost This he spake concerning the Extraordinary gifts of the Spirit which flourished in the Church at that time Let me propound the same question in a more ordinary sense Have we received the Holy Ghost Have we received the Spirit of Christ As it was Pauls question to his Galatians Gal. 3.2 Received ye the Spirit by the works of the Law or by the hearing of faith Taking it for granted that they had received the Spirit And so have all those who have any true union with Jesus Christ If any man have not the spirit of Christ he is none of his Rom. 8.9 Now have wee received this spirit by the hearing of faith Have we so heard the voice of Christ in the doctrine of faith the Gospell as that wee have received the spirit of Christ If so questionlesse this Spirit will have the same operation and effect in our soules that it had in the Body of Christ As it raised up the one so it will raise up the other Whereas otherwise being voyd and destitute of this Spirit of Christ we may like dreaming men fancy and imagine our selves to be risen but we are yet in the grave This Quickning spirit how discerned Question But the Question here will run on How shall we know whether we have received this Quickning Spirit or no. A Question that will be very usefull in the resolution of it The rather because there are so many who pretend to this spirit never more then at this day who yet are meere strangers to it By the fruits and effects of it Answer For your satisfaction know that this Quickning spirit where it is discovers it selfe by the fruits and effects of it Of these fruits and effects I might name many I shall only single out three of the Principall which will be properly usefull to our present purpose This Quickning Spirit where it dwelleth in the soul Which in working this Resurrection are three it is to it a Spirit of Illumination a Spirit of Faith a Spirit of sanctification A threefold work whereby the Spirit effecteth this first Resurrection in the soul being to it first a Spirit of Illumination secondly of Faith thirdly Of Holinesse 1. A Spirit of Illumination 1. It is a Spirit of Illumination Here is the beginning of this work it beginneth in Light Even as in the first Creation the first born of Gods works was Light God said Let there be Light Gen. 1.3 So is it in this new Creation the first work is Light The Light shineth in darknesse John 1.4 a new light shining into the soul of man which since the fall is become a dungeon of darkenesse As it was with Peter when God sent his Angell to fetch him out of Prison Acts 12.7 he caused a light to shine in the prison So is it with dead souls when God sendeth his Angells his Ministers to fetch them out of the prison the dungeon of the grave he causeth a light to shine forth unto them
spiritually and that most eminently No food so nourishing to the body as the Body and Blood of Jesus Christ being eaten and drunk by faith are unto the soul Whence it is that he compares himselfe to that which is most alimentall most nourishing as to Bread I am the Bread of life John 6.35 Bread is the staffe of life naturall there being no food that yeildeth more solid nourishment to the body then that And thus is Jesus Christ the staffe of life spiritual nourishing up the soul unto eternall life Wherein this Bread excels all other bread Mannah was excellent bread Angel's food Man did eat Angels food Nourishing the Soul to Eternall life saith the Psalmist speaking of the Mannah in the wilderness Ps 78.25 Such food as Angels could eat no better if they used or needed food excellent food yet they which are of it died Your fathers did eat mannah in the wilderness are dead saith our Saviour to the Jews Joh. 6.49 But saith he speaking of himself in the next verses This is the bread which came down from heaven If any man eat of this bread he shal live for ever Such is the nourishment which Jesus Christ this generous and vigorous Head and Stock ministreth to all that are united to him engrafted in him What this soul-nourishment How this soul-nourishment is conveyed is and in what way supplied I might here further shew you I touched upon it in the last point Take it in a word Christ nourisheth those which are in him by the communication of his spirit unto them Thus doth the Head supply nourishment unto the members of the body by communicating unto them of those spirits which are in it self And thus doth Jesus Christ nourish his members by a continuall supply of his Spirit unto them This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Saint Paul speaketh of Phil. 1.19 where speaking of the malicious designes and intentions of his adversaries against himselfe I know saith he that even this shall turn to my salvation through the supply of the Spirit of Jesus Christ Thus are meats and drinks turned to nourishment to the body through a supply of spirits from the spirituous parts helping to digest and distribute them and extract nourishment from them And thus are all things made advantageous to the believer in furthering his salvation through the continued supply of the Spirit of Jesus Christ which Spirit furnisheth the soul with all graces requisite and convenient and by that means maintains the spirituall life of it nourishing it up unto eternall life Applic. 1. Applic. 1. A Spring of Consolation to Believers For Application of this Branch Here is another spring of consolation unto all those living branches that are truely ingrafted into this stock all true believers that are made one with Jesus Christ let them know that being in him they shall find him a generous and a vigorous Stock Christ a generous and a vigorous Stock full of sap full of juice full of vertue sufficient to keep and maintain spirituall life in them in the midst of the hardest Winters or most scorching Summers the sharpest Solstices of Tentation or Persecution that can happen unto them Aye not only to keep life in them but to maintain them in a flourishing condition like those Trees of the Lord which are said to be full of sap Psal 104.16 So run these sweet promises Psal 92.12 The righteous shall flourish like the Palm-tree he shall grow like the Cedar in Lebanon Palmes and Cedars are Winter Plants green all the year long And such are the Trees in God's Plantation like those Trees which David speaketh of Psal 1.3 Trees planted by the rivers of waters which bring forth fruit in their season and their leaves wither not Living fruit-bearing flourishing trees Those that be planted in the House of the Lord shall flourish in the Courts of our God They shall bring forth fruit in their age they shall be fat and flourishing so the Psalmist there goeth on Psal 92.13 14. And whence have they this That when other trees wither and die so do Hypocrites who in the day of Tentation or Persecution cast their leaves of an outward profession losing what ever shew of piety and holinesse they once had yet these Trees of Righteousnesse should not onely live but flourish Why thanks to the Root the Stock into which they are ingrafted Thanks unto Jesus Christ who of his fulnesse thus communicates unto them giving unto them that water of life whereof himselfe speaketh John 4.13 that influence of his grace and Spirit which whosoever drinketh of shall never thirst more that is he shall not need to go seek for any thing out of Jesus Christ as the graft seeketh for nothing out of the stock for that water which he shall give him shall be unto him a well of water springing up unto everlasting life Vse 2. Vse 2. Come unto Jesus Christ for nourishment What remaines then but that every of us who would have our soules thus nourished come unto Jesus Christ Come we unto him even as the sons of Jacob came unto their brother Joseph who nourished them and theirs with bread according to their families Gen. 47.12 So come we unto our Joseph As Joseph's Brethrem came unto him the Lord Jesus Christ of whom Joseph as in many other so in that particular was a Type Come we unto him And that 1. 1. In the sense of our wants As they came unto Joseph in the present sense of our wants not knowing where else to find a supply Come unto Jesus Christ hungring and thirsting after him earnestly desiring to partake of his fulnesse He filleth the hungry with good things Luke 1.53 2. In obedience to our Fathers Commandement 2. In obedience to our Fathers Commandement So went they the first and second time to their Joseph by the direction and command of their father Jacob Gen. 42.1 2. So come we unto our Joseph in obedience to the direction and command of our Heavenly Father This is his Commandement that we should believe on the Name of his Son Jesus Christ 1 John 3.23 3. At Christ's own Invitation 3. At Christ's own Invitation So came they unto Joseph the third time being by him invited thereunto Gen. 44. 45. Thus come we unto our Joseph the Lord Jesus Christ whose gracious Invitation we may read John 7.37 In the last day the great day of the Feast Jesus stood and cryed saying If any man thirst let him come unto me and drink This spake he of the spirit which they that believe on him should receive ver 39. 4. But come not as they came with money in our hands 4. Come not as they with money in our hands So came they the first and second time not intending to be beholding but to pay for what they had But thus may not we come to Jesus Christ Gen. 42.2 43.15 We know how the
your souls as he in his body Now Christ hath come unto you and that before he was sent for otherwise he had never come working the same nay a greater work upon you raising you up from the grave of sin not to a temporary as he did Lazarus but to an eternall an immortall life Sure I am he might have had more noble Patients he might have made choice of the Princes and Potentates of the world the wise the rich c. But them he hath passed by many of them most of them Not many wise men after the flesh not many mighty not many noble are called 1 Cor. 1.26 You hath he singled out to be the objects of this power and mercy Herein acknowledge the exceeding riches of his grace and give him the glory of it by a thankfull acknowledgement To raise up your hearts whereunto Divers considerations raising up the heart to this acknowledgement look first downwards into the hideous darksome loathsome dungeon of the grave from which you are raised that wretched state of sin and death from whence you are delivered Then look upwards to that blessed state this blessed life to which ye are raised Look inwards into your selves and there behold the Image of God in measure restored the first fruits of the spirit already laid in assuring to you the full crop of heavenly glory in due season Look about you and behold on each side millions of souls still sleeping rotting stinking in the grave abiding under the power of sin and death and then see whether here be not matter for a thankfull Gratulation When the Israelites saw the Egyptians lie dead upon the sea-shoar themselves being come safe to land they could not but break forth into praising and magnifying of God Then sang Moses and the children of Israel this song unto the Lord Exod. 14.30 15.1 Such a difference hath God put betwixt you and others raised you from the grave where others lie dead Give unto him the praise and glory of this his free and rich grace Inwardly acknowledging it outwardly expressing that acknowledegment by speaking to his praise and living to his praise so living as Christ himselfe lived after his Resurrection Exhort 2 2. Which let me exhort you unto in the second place Are you in the number of those who have their part in this first Resurrection Are you risen with Christ then walk as you have Jesus Christ himselfe for an Example so living as Christ himself lived after his Resurrection Live as Christ lived after his Resurrection Quest But how is that Ans Take it in three or four particulars 1. No more returning to the grave again 1. See that you return to the grave no more This did Lazarus And this it is supposed did those Saints which accompanied and attended upon Christ in his Resurrection They returned to their graves again they died again But so did not Christ himselfe Christ being risen from the dead he dieth no more ver 9. of this Chapter No more do you Hath God begun to raise you from the grave of sin do not return thither again Take heed of ever returning to your former state Object But happily some may say What need such a Caveat as this A Caveat not uselesse though Saints be not subject to totall and finall Apostacy There being no fear of such an Apostacy Those who are once raised with Christ shall never die again He that liveth and believeth on me shall never die John 11.26 They who have once their part in this first Resurrection shall never come under the power of a second death Such cannot fall away totally and finally from this grace of God Ans What then Shall any hereupon take liberty to continue in sin 1. To continue in sin that grace may abound a desperate conclusion and to live as they list Surely then whoever thou art that shalt dare thus to turn the grace of God into wantonnesse that makest such desperate use of so comfortable a Doctrine drawest such poisonous and damnable inferences and consequences from such sweet and comfortable premisses thou mayest take that unto thy selfe which Simon Peter once said to Simon Magus Acts 8.21 and conclude that as yet Thou hast no part nor lot in this matter Thou art as yet a stranger to this mysticall Resurrection and it may be feared art like so to be Paul will tell such perverters and abusers of this grace of God that their damnation is just Rom. 3.8 And Saint Jude maketh this a character of a man ordained of old to condemnation that shall dare thus to turn the grace of God into lasciviousnesse Jude ver 4. This for you 2 Saints may fall fouly and fearfully though not totally and finally 2. In the second place as for true Beleevers such as are made partakers of this grace the grace of Regeneration it is true they shall be so upheld by that Manutenentia Divina so kept by the power of God through faith unto salvation as that they shall never totally and finally fall from it but yet they may fall fouly and fearfully so fall as the story tels us that Eutichus did who fell from the third loft Acts 20.9 so as they may be taken up for dead Though their life may be still in them as Paul saith of him ver 10. yet they may be dead in their own and others apprehensions They may lose that strength and vigour with that sense and feeling which sometimes they had so as though they do not return to the grave againe yet their life may draw nigh to the grave so as they may be accounted both by themselves and others amongst them that goe down to the pit free among the dead as Heman saith of himself Psal 85.3 4 5. They may be brought to the gates of the grave as Hezekiah said of himself Isa 38.10 Such may the condition of a true beleever be 3ly As for others such as have a name to live they may die again 3. Such as have a name to live may die again Self-deceiving hypocrites those walking ghosts who seemed to have been partakers of this Resurrection they may return to the grave again losing all that which they seeemed to have as our Saviour saith of the formall Professour Luke 8.18 losing all those common graces which like Bristol Diamonds for a time sparkled and shone forth in them Such Apostacie is no Raritie Saint Peter can tell us of Dogs returning to their vomit again and Swine after they have be washen returning to their wallowing in the mire again Such as After they have escaped the pollution of the world through the knowledg or acknowledgment of the Lord and Savior Jesus Christ yet are again entangled therein and overcome 2 Pet. 2.20.21 And the Authour to the Hebrews wil tel us of some who having been once enlightned by the word and have tasted of the heavenly gift have felt some flashes of inward peace and joy
Office viz. In his secret purpose and Decree 2. Being thus Elected to it he was also furnished for it Furnished for it Furnished with all requisite Ans 2 Qualifications for the discharge of it So it there followeth Behold my Servant whom I uphold mine Elect one c. I have put my Spirit upon him Isaiah 42.1 that is fitting him for that office to which he was Elected 3. Being thus elected to it and furnished for it he was Invested in it Invested in it This are we to Ans. 3 understand by those phrases even now named of Gods giving his Son John 3.16 His sending his Son Galat. 4.4 Each importing the Investiture of Christ into the office of his Mediatorship Here is the manner of this his calling to this office He was thus designed to it furnished for it Invested in it All which may be conceived to be comprehended in that one word Anointing All comprehended in the word Anointing From whence this our Mediator is called by the name of Messiah or Christ Thou art Christ it is the Divels confession Matth. 16.16 And the Christ We have seen the Messia which is being interpreted The Christ Joh. 1.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Christ of God Luk. 9.20 i. e. One Anoynted of God Anointed by way of Designation Qualification Inauguration All these three wayes was David Anoynted Thus was David Anointed First by way of Designation Of this we may read 1 Samuel 16.13 Where the story informes us How he was Anointed by Samuel He tooke the horn of oyle and Anoynted him in the midst of his Brethren By that ceremony designing him to the Kingdome And being thus designed to it he was Qualified and furnished for it So it there followeth And the Spirit of the Lord came upon David from that day forwards id est God did indue him with Heroicall gifts in an extraordinary measure and manner as wisdome Magnanimity Courage Grace Holinesse And being thus designed to it and furnished for it then was he Inaugurated and Invested in it And that by a second Anointing in the presence of the people of which we may read 2 Sam. 2.4 Thus was David Anointed And herein may we look upon him as a lively Type of Jesus Christ David herein a Type of Christ the Anointed of the Father Who being after the like manner first designed to this office of his Mediatorship before he undertook it he was then Qualified for it This is that which Peter tells Cornelius and his company Acts 10.38 God Anoynted Jesus of Nazareth with the Holy Ghost and with power Thus was he Anointed with the Holy Ghost The Spirit of the Lord is upon me because the Lord hath anointed me Isaiah 61.1 Anointed him by a large effusion of the Spirit upon him after an extraordinary measure and manner God even thy God hath anointed thee with the oyle of gladnesse above thy fellowes saith the Psalmist Psalm 45.7 Speaking of the Messiah Of whom Saint John telleth us that God gave not the Spirit by measure unto him John 3.34 This is the Spirit given to all other of the Saints of God unto every one of us is given grace according to the Measure of the gift of Christ Ephes 4.7 But not so to Christ To him not by measure that is plentifully abundantly It pleased the Father that in him should all fullnesse dwell Col. 1.19 that is all Perfection of grace wisdome goodness mercy Thus was he Anointed with the Holy Ghost And with Power Having both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given to him might and Authority Christ the Power of God saith the Apostle 1 Corinthians 1.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All power is given to me in heaven and in Earth saith our Saviour Matthew 28.18 Thou hast given him power over all flesh John 17.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority Thus was he anointed furnished with all Qualifications requisite for the discharge of this his Mediatorship And being thus furnished for it now was he invested in it put upon the undertaking and executing of it Of his Propheticall office The Lord hath Anointed me to preach good tidings unto the meek he hath sent me c. Isaiah 61.1 Of his Priestly office The Lord hath sworne and will not repent Thou art a Priest for ever Psalm 110.4 Of his Kingly office The Lord said unto my Lord sit thou at my right hand untill I make thine enemies thy footstoole Psalm 110.1 Which three are the parts of his Mediatorship Thus was the Messiah called to this office Designed to it furnished for it Invested in it All three comprehended under the word Sealing Which three we may again in like manner conceive to be couched under that other word of Sealing Him hath God the Father sealed John 6.27 Sealed 1. by way of Destination Thus do men sometimes set their markes or seals upon things which they design and intend for some speciall use And thus was the Lord Christ Sealed by God his Father with the seal of his Eternall Predestination That Seal which the Apostle speaketh of 2 Tim. 2.19 The foundation of God remaineth sure and hath this seal God knoweth who are his Thus are all Gods Elect Sealed having an irrevocable decree passed upon them whereby they are Sealed up unto Eternall salvation being predestinated unto life And thus was Christ the Head of the Election sealed predestinated unto this his office of Meditatorship 2. Sealed by way of Qualification Thus are Agents and Ambassadors said to be Qualified by the Seal of the Prince or State that sends him which giveth them Credit and Power to act in their Name so as they are thereby known to be what they are where ever they come And thus hath God the Father sealed his Son Christ by putting his own Image upon him communicating to him the fulnesse of his Spirit Anointing him with the Holy Ghost and with power which is as it were Gods seal whereby Christ was known to be the Messiah the true Mediator And 3. Sealed by way of Investiture Thus are publick officers invested in their places by receiving their commissions under seal which give them Authority to execute that office to which they are called And thus hath God the Father Sealed his Son Christ Authorizing him to undertake and execute the office of a Mediator Thus was this our Mediator called to this office Here is the manner of his calling Question 3 Question But When was he thus called to this office When Christ was called to this office There is the 3d Enquirie To which I shall return Answer briefly Ans He was called to this office Before time Answer Before time In time 1. Before time in respect of Destination He was predestinated hereunto from all Eternity Yea in some sense he may be said to have been a Mediator from Eternity viz. in the businesse of Election So much we may learn from the Apostle in that known place Eph. 1.4
other such an Interpreter was Moses who went betwixt God and the people at the giving of the Law making his mind and will known unto them And in that respect he may not unfitly be called a Mediatour That Text in Deutronomie Deut. 5.5 imports no lesse where Moses speaking to the people I stood saith he between the Lord and you at that time to shew you the Word of the Lord. Which the vulgar Latine renders Ego sequester medius I was a Mediatour a Middler betwixt God and you And so Beza Beza Gr. Annot Theodoretus Germadius citat per Claudium Espencaeum de Mediatore cap. 4. and some others and that as I conceive most properly understand that place of the Apostle fore cited Gal. 3.19 where he saith of the Law that it was ordained by Angels in the hand of a Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning therby Moses who was an Internuncius an Inter-messenger betwixt God and his people in the promulgating of the Law in making the mind of God known unto his people Thus was Moses a Typical Mediator And thus is the Lord Jesus Christ truly said to be the Mediator In as much as he is his Fathers Interpreter Imparting the mind of God to man by whom the mind and wil of God is imparted to the sons of Men. No man hath seen God at any time saith Saint John the only begotten Son which is in the bosome of the Father near and dear to him and intimately acquainted with all his secrets he hath declared him John 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He it is that giveth the true clear and full knowledg for that is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza Aretius Piscator note upon the place of God and of his will unto the sons of Men which otherwise were unsearchable No man knoweth the Father save the Son and he to whomsoever the Son will reveal him saith our Saviour Matthew 11.27 By him it is that the hidden things of God the mysterie of his will is revealed unto the Sons of Men. In this respect among others it is that he is called the word John 1.1 In the beginning was the Word c. ver 14. The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In as much as by him God revealeth his will unto men A word is an Interpreter of the mind and so is Jesus Christ of the minde of his Father And hence also it is that he is called A Prophet Acts. 3.22 and The Prophet John 7.40 and That Prophet John 6.14 In as much as this was one part of his office to impart the wil of God to the sons of men Which he hath done And that as in other passages so specially in declaring and making knowne the gracious purpose of God towards his Elect for the Reconciling Specially concerning the way means of Reconciliation and bringing them to life and salvation In this respect it is that he is called the Angell or Messenger of the Covenant Malachy 3.1 It is spoken of Christ who was the publisher of the Gospel Covenant the Covenant of Grace And in this respect also among others it is that he is called the Mediatour of the Covenant in those places forenamed the new Covenant Even as Moses was the Mediator of the Old Covenant for to him the Apostle there alludes the Publisher of it So was Christ of the new Covenant Gods Messenger and Ambassador sent and imployed by him to declare the Gracious purpose of God towards his Elect held forth in that Covenant Here is now the 2d staff of this Ladder the second step in this great work of Christs Mediatorship He is a Mediator betwixt God and Men viz. as an Interpreter an Intermessenger betwixt them Imparting the mind of God to Man And in this way doth he promote this great design Thereby promoting that great designe of Reconciliation the Reconciling of men to God viz. by enlightning of them This is his work He is that true light which enlightneth every man that cometh into the world John 1.9 Enlightneth them with a Common Naturall light of Reason and understanding So he enlightneth all Men. Enlightneth them with a speciall supernaturall light of saving knowledge Thus he inlightneth all that are so enlightned And by this means he beginneth to dissolve the work of the Divell It was the way whereby Satan first estranged man from God by blinding his eyes And by the same means it is that he holdeth him under that estrangement by continuing him under that blindnesse This is Satans grand designe as the Apostle sets it forth 2 Cor. 4.4 In whom the God of this world hath blinded the mindes of them which beleeve not least the light of the glorious Gospel of Christ who is the Image of God should shine unto them And by this means he maintaineth confirmeth increaseth that alienation and estrangement betwixt God and Man which was at the first by himselfe introduced This is the great barr which hinders all communion betwixt God and the soul Ignorance The Apostle speaking of the Gentiles Ephes 4.18 he saith They were alienated estranged from the life of God But how came they so to be The Reason followeth Through the Ignorance that was in them because of the blindnesse of their mindes Thus are men estranged from God Now for the effecting of a Reconciliation Christ's first work is to dispell this darknesse to open these blind eyes and to make known unto men the things which belong unto their peace which he doth by the revelation of his word and Spirit making known the good will of God unto them causing that Grace of God that bringeth salvation to appear unto them To shine not onely upon their Heads but into their Hearts as the Apostles say of themselves 2 Cor. 4.6 God who commanded the light to shine out of darkenesse hath shined in our hearts working in them an effectuall knowledge of God and his will whereby they are brought in to comply with God and to close with him upon his own termes the terms of Faith and Obedience Thus in this way is Christ a Mediator of Reconciliation Even as at the first being a Mediator in the work of Creation for so he was By him God made the worlds Heb. 1.2 he laid the foundation of that work in light that being the first Creature that was produced Gen. 1.3 Even so in this new Creation in effecting this great worke of Reconciliation he layeth the foundation of it in light even the light of supernaturall knowledge the knowledge of God and his will By that means making way for peace But to passe on Having done with the two first and lowest steps of this ladder come we now to the two next both which belong to the Priestly office of Christ as the two former did to his Propheticall This our Mediator as he was an Arbitrator betwixt God and Man and an Interpreter or Messenger making knowne the mind of God unto
Religion I a corner stone in that Foundation and a Truth principally aimed at by the Apostle in the Text I have now in hand as I have shewn you from the verse following as also because among other Truths of God I find it of late called in question nay utterly exploded and that by some who to use Paul's words Gal. 2.9 seemed to be Pillars men of no mean note in the Church of God Now passe we on to that which remains wherin I shall be as concise and briefe as conveniently I may finding the work to swell in my hand far beyond my expectation when I first took it up Secondly As Christ is a Surety in way of Satisfaction so of Caution II. Christ a Surety in way of Caution In the former he is a Surety de praeterito for what is past In this later he is a Surety de futuro for what is to come A Surety in way of Caution undertaking for those whom he hath so reconciled unto God viz. for the performance of the stipulation of the conditiōs of the covenant required on their part This Jesus Christ our Mediatour undertaketh and effecteth wherein he being the Truth again out-strips the Type Moses that Typicall Legall Mediatour he could go betwixt God and the people declaring his mind unto them receiving and returning their answer unto him Both these we find Exod. 19.7 8. Moses called for the Elders of the people and laid before their faces all these words which the Lord had commanded him And all the people answered together and said All that the Lord hath spoken we will do And Moses returned the words of the people unto the Lord. Thus he went betwixt them as an Internuncius an Intermessenger reporting the mind of each to other But he durst not ingage for them As for God he durst and did ingage for performance of the Covenant on his part And hee laid an ingagement upon the people Both these he did in and by that one Ceremonie which we meet with Exod. 24.8 Having first read the Booke of the Covenant in the audience of the people and received their Answer to the purport aforesaid Then he tooke the blood of the Sacrifice and sprinkled it on the people By that Ceremonie confirming and ratifying the Covenant Assuring it on Gods part and ingaging the people to fidelitie and constancie on their part as God willing I shall shew you more fully anon in moralizing of that Ceremonie But engage for them he durst not Which if he had done he had not been able to performe it But this doth our Mediator the Lord Jesus He having by his death reconciled his people unto God Undertaking for performance of the conditions on the behalfe of his Elect viz. Faith and Obedience now he undertaketh for them for their performance of the Stipulation the conditions of the Covenant on their part What the Stipulation is you have heard already Even the Obedience of Faith so the Apostle calleth it Rom. 1.5 and 16.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The obedience of Faith or if you will divide them Faith and Obedience These without any just offence I may call the conditions of this Covenant Faith whereby the Covenant is accepted upon the tearms on which it is tendred and Christ the Mediator of it received Obedience wherby it is kept viz. in an Evangelicall way in respect of desire and indeavour This it is which the Psalmist calleth Keeping of the Covenant Psalm 25.10 and 103.18 Not a Legall but an Evangelicall keeping when the promises of grace being beleeved there is a serious desire and indeavour of yeilding obedience to all God's Commandements Now for this Christ undertaketh on the behalfe of his Elect that they shall thus keep the Covenant that they shall thus Consent and Obey as the former Translation rendreth it Isaiah 1.19 And undertaking it he effecteth it working in them what the Covenant requires This he doth by his Spirit which is to them in whom it dwels first a Spirit of Faith So you find it expresly called 2 Cor. 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of Faith So called not only because it is not given but to beleevers as Grot. glosseth upon it but also because it worketh Faith in the soul inclining it to receive Christ the offer of grace by and through him And then a Spirit of Holinesse So the Spirit of Christ is called Rom. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of Sanctity or Sanctification Because being Holy in it selfe it sanctifieth the person in whom it dwelleth Thus it sanctified the Humane nature of Christ wherein it dwelled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle phraseth it Col. 2.9 Really Substantially Essentially Bodily And thus it sanctifieth all true beleevers in whom it dwelleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a Spirituall manner being communicated from Christ unto them as from the Head to the Members Thus doth Jesus Christ this our Mediator come unto all his Elect people as by his merit so by his Spirit So may wee most fitly understand that of Saint John 1 John 5.6 This is hee that came by water and blood Both these issued out of the side of our Saviour upon the crosse surely not without a mystery Betokening a double benefit redounding to all believers by and through him The one of Justification the other of Sanctification Thus Christ is said to come to them first by Blood taking away the guilt of sin Then by water cleansing them from the filth and pollution of sin Both which were shadowed out by the like Types under the Law There in the Service of the Tabernacle was Blood and water Blood in the Sacrifices water in the Legall ablutions Both Types of Christ who thus cometh unto his people as by Blood Justifying so by water Sanctifying them This is that which the Apostle telleth us 1 Cor. 1.31 where speaking of the Benefits which beleevers have by Christ he saith hee is made unto them of God Righteousness Sanctification i. e. The cause and procurer of both Of Righteousnesse through his merit Of Sanctification by his Spirit Thus doth Jesus Christ worke in the heart of his Elect both these Conditions of the Covenant Faith and Holinesse And as he beginneth this worke in them With perseverance so he maintaineth and continues it Causing those whom he hath thus reconciled unto God to persevere in Faith and Obedience In faith I have prayed for thee that thy faith faile not saith our Saviour to Peter Luk. 22.32 The like he doth for all that are given to him taking order for their persevering in faith So as though it may fail in the mouth as Peter did yet it shall never fail in the Heart And as in faith so in Holinesse this he also maintaines which he doth by the continuall Supply of his Spirit mortifying and keeping under corruption nourishing and exciting of grace putting them on in the course of their Obedience guiding their feet into the
of ver 17. miraculous works wrought by the power of God for the confirming of their Doctrine And of such use were those unparalell'd works wrought by Christ himself They were a strong confirmation to his word carrying with them a strong conviction leaving unbelievers without excuse and aggravating their Infidelity So our Saviour presseth it upon the Jews in that place fore-named Joh. 15.24 If I had not done among them the works which no man did they had not had sin They might then have had some plea some excuse for their Infidelity their rejecting him and his doctrine How ever their sin had not been so hainous as now it was This Testimony added to the former rendred their infidelity both inexcusable and damnable Thirdly By his Blood 3. By his Blood Thus he also confirmed his Doctrine taking his death upon it sealing the Covenant with his Blood Thus were Covenants anciently ratified and confirmed by Sacrifices Psal 50.5 with Blood Thus was that Old Covenant made betwixt God and his people as I shewed you even now with the sprinkling of Blood Exod. 24.8 And Moses took the Blood The Old Covenant made with Blood and sprinkled it on the people and said Behold the Blood of the Covenāt which the Lord hath made with you In imitation wherof the Heathens afterwards made their Covenants after the same manner Thence came the word Sanctio a Sanction as some conceive it à Sanguine from Blood which was used in the making of it A mystical ceremony betokening the constancy and stability required in keeping of the Covenant specially Covenants made with God which ought to be even to the shedding of blood loss of life As our new Annotation explains it in the place last named Or as others importing a Commination Grot. Com. in Mat. 26.18 or execration against him that should violate such a Covenant viz. that his blood should be shed after the same manner Even as the story tels us of Saul 1 Sam. 11. Engaging the people to a just revenge of that reproachful affront offered by Nahash the Ammonite to the men of Jabesh-Gilead when he required them to put out their right eyes before he would make a covenant with them He took a yoake of oxen saith ver 7. and hewed them in pieces and sent them through all the Coasts of Israel by the hand of the Messengers saying Whoseever cometh not forth after Saul after Samuel so shall it be done unto his oxen viz. they should be hewed in pieces after the like manner The like signification probably there was in this Ceremony of blood used in covenants to intimate what they deserved who should violate them viz. to have their blood shed Thus was that old Covenant made And thus was this new Covenant So is the new Covenant made It was ratified after the like manner with blood Only with this difference That was confirmed with the blood of Beasts this with the Blood of the Mediator as the Apostle observeth it Heb. 9.12 c. To this end among other it was that Jesus Christ shed his Blood upon the Cross for the ratifying that Covenant wherof he was the Mediator So much we may learn from himselfe Mat. 26.28 where in the Celebration of his last Supper taking the Cup into his hands which was a Sacrament of his blood afterward to be shed upon the Crosse This saith he is my blood in the new Testament or Covenant And thus elsewhere we finde the Blood of Christ called the Blood of the Covenant So you have it Zach. 9.11 where the Prophet speaking of those deliverances Temporall and Spirituall which poor captives should receive by the Messiah As for thee saith he by the blood of thy Covenant I have sent thy prisoners out of the pit where is no water That Blood of the Covenant was the Blood of the Messiah whose Covenant is by Blood as the margin there readeth that place And so again Heb. 10.29 and 13.20 the Apostle speaking of the Blood of Christ he calleth it the Blood of the Covenant the Everlasting Covenant id est the Blood of Christ wherby the new Covenant was ratified and confirmed So it was and that both on our part and Gods part On our part in the wayes aforesaid minding us how stable we ought to be in the Covenant of our God how we ought to resist even unto Blood if God call us to it striving against sin Heb. 12.4 And what we shall deserve in case we shall violate that Covenant On Gods part assuring us of the performance of the Covenant Which last I conceive without any prejudice to what hath been already said may be looked upon as most properly and peculiarly intended by the Apostle in that place forealledged Heb. 7.22 where he calleth Christ the Surety of this better Covenant Pareus Com. ad loc viz. Quia novum foedus sanguine morte suâ obsignavit as Pareus explains it Because he hath sealed the New-Covenant with his Blood taking his death upon it Therby assuring unto beleevers the performance of all those promises which he had made to them in the name of God his Father Here is a third Insurance 4. The fourth and last is the Spirit 4. By his Spirit This is yet a further witness So Saint John maketh it in that known but obscure place 1 John 5.8 There are three that bear witnesse in Earth the Spirit and Water and Blood What he means there by water and Blood I have shewen you before from the sixth verse which I fell with by the way By the one is understood the benefit of Justification purchased by the blood of Christ By the other of sanctification an effect of his Spirit which is compared to water for the cleansing purifying qualitie of it Now to these the Apostle joyns also the Spirit as giving yet a further Testimony It is the Spirit that beareth witnesse saith the sixth verse there Not but that the Blood and the water bear witnesse also The Blood of Christ shed upon the Crosse and sprinkled upon the Conscience of the Beleever that sealeth up the Covenant to him And so doth the work of Grace the work of Sanctification wrought in the heart by the Spirit But besides this there is yet another witness which is the witnesse of the spirit viz. an Immediate work of the same spirit of Christ sealing up the covenant of grace unto the soul and conscience of a beleever assuring and perswading him of Gods performance of the conditions of his part The witness of the Spirit what This is the witnesse which the Apostle spea of in that known place Rom. 8.16 The spirit it selfe beareth witnesse with our spirits that we are the children of God The spirit beareth witnesse concerning our Adoption with our Spirit or to our Spirit the Original wil bear either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this it doth not only mediately by the work of it by making a real and
13.10 the same Apostle elsewhere calleth the law of Christ Galat. 6.2 and such are all Lawes which binde the Conscience This is a branch of Christ's Government over his Chruch This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appoint Lawes to his subjects 2. And as Lawes so Ordinances 2. Ordinances Word Prayer Sacraments Discipline they are all of Christs Institution 3. As Ordinances so Officers 3. Officers for the dispencing of those Ordinances He gave unto the Church some Apostles and some prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ Eph. 4.11 12. Thus did Moses the Typicall Mediator Order and Stablish the Jewish Polity both Civill and Ecclesiasticall under the Law by appointing Laws Ordinances and Officers for both And thus hath Jesus Christ ordered and stablished his Church under the gospel This did Moses as a servant in the house This hath Christ done as a Son over his own house Each herein shewing himselfe faithfull to him that appointed them as the Apostle sets forth Heb. 3.2 5 6. Here is the Externall Government of Christ 2. Besides this 2. Inwardly ruling in their hearts hee exerciseth an Internall goverment viz. in the Hearts of his people Here is the Chaire of State where this King sitteth dwelling there Eph. 3.17 and ruling there This he doth by his Spirit which he communicates as the Head to all the members of his mysticall body Therby guiding and directing them leading them into all truth requisite for them to know as he promiseth his Apostles Joh. 16.13 Then bowing and inclining them to yeild a willing and chearfull obedience to his will so revealed causing them to walke in his Statutes Thus are all the subjects of this kingdome led by the Spirit Gal. 5.18 they live in the Spirit and walke in the Spirit as it followeth ver 25. And here is the 2d Act of this great Vice-Roy having gathered his subjects he Ruleth and Governeth them 3. In the 3d place hee Protecteth 3 He protecteth them and defendeth them So much the Prophet Isaiah maketh promise of to the kingdom of Christ Isa 4.5 Vpon all the Glory shall be a defence The Glory So the Church is called inasmuch as it is the habitation of the glorious God and all the members thereof are and shall be changed from glory to glory 2 Cor. 3. last And upon this Glory shall be a defence a Covering Such a Covering was the Cloud in the wildernesse unto the Israelites a covert from the heat to defend them against the scorching of the Sun of which you read Exodus 13.21 And such a Covering was the Tent unto the Tabernacle of which you read Exodus 36.19 defending it against the injury of stormes and Tempests Each a Type of Christ and his Protection over his Church as the same Prophet there insinuates by alluding to each in the place fore-named Isai 4.5 6. Such a Covert such a Defence Jesus Christ is and will be to all his people Saving and delivering them out of the hands of all their enemies Even as those Typicall Saviours the Judges and Governours of Israel whom we read of in the Book of the Judges they saved the people from their temporall enemies in which respect they are called by the name of Saviours Nehem. 9.27 Even so the Lord Jesus who is the Truth of all those Types he saveth his people out of the hands of all their enemies both Corporall and Spirituall Corporall Enemies wicked and ungodly men Spirituall Enemies Sin and Satan Hell and Death All these are enemies to the Subjects of Christ's Kingdom But he having undertaken their protection and having all power given unto him he doth and will defend them so as though they may be annoyed and endangered yet they shall not miscarry by any of them Again in the fourth place defending them he also provideth for them 4. Provideth for them This did Joseph being made Governour of Egypt he provideth for the people Gen. 41. To that purpose in the years of plenty he layeth up store of provision that so he might have a Magazine against times of scarcity And the like office doth this our Mediatour whom God the Father hath constituted a Governour over his Church perform unto all the Subjects of his Kingdom He provideth for them whil'st he ruleth them he also feedeth them So that word may be rendred which we finde applied unto Christ Mat. 2.6 He shall rule my people Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reget or Pascet He shall rule them or feed them The one you shall have in the Text the other in the Margin of our New Translation Both these do Shepherds to their sheep and both these do good Kings to their Subjects And thence is it that both in profane and sacred language they are termed Shepherds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Poet Shepherds of the people Homer Cyrus my Shepherd saith the Lord by Isai Isa 44. last And such a Shepherd is the Lord Jesus So we find him sometimes stiled I am that good Shepherd saith he John 10.11 That great Shepherd of the sheep Heb. 12.20 so called because he performeth both these offices unto his people of Ruling and Feeding them So the Prophet Isaiah puts them together Isa 40. where speaking of the Messiah Behold saith he the Lord God will come with strong hand and his arme shall rule for him ver 10. Then followes He shall feed his flock like a Shepherd ver 11. And so the Prophet Ezekiel the like cap. 34. ver 23. I will set up one Shepherd over them and he shall feed them even my Servant David meaning Christ the Son of David according to the flesh And then followeth ver 24. And I the Lord will be their God and my Servant David a Prince among them Such is Jesus Christ a Prince and a Shepherd A Prince ruling his Subjects a Shepherd feeding his flock providing for his people and reaching forth unto them all things necessary and convenient for this life and for a better Even for this life Christ taketh care for his people for the supplying of their wants For their Bodies Thus did he provide for his Disciples when he was upon earth So as though he sent them forth without purse or scrip or shooes without ordinary accommodations yet they wanted nothing So much themselves acknowledge upon his interrogating them Luke 22.35 The like care he taketh for his Disciples being now in Heaven Upon this ground David buildeth his confidence that he should not want The Lord is my Shepherd even the Lord Christ therefore I shall not want Psal 23.1 And upon the same ground Paul maketh promise to his Philippians Phil. 4.19 My God shall supply all your need by Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per Christum by Jesus Christ as being the Dispenser and High-Almoner under God his Father Even as Joseph
was under Pharaoh giving out provisions unto the people according to his discretion So is the Lord Jesus under God his Father He provideth for the Bodies of his people For their Souls And as for their Bodies so also and specially for their Souls Thence is he called the Shepherd and Bishop of Souls 1 Pet. 2. last Them he nourisheth Even as men nourish their natural Bodies so doth Christ his mysticall Body No man ever yet hated his own flesh saith the Apostle Ephes 5.29 i. e. No man in his right wits will wrong or starve his own body but nourisheth and cherisheth it even as the Lord the Church The Lord Christ nourisheth his Church This he doth by his Word and Spirit the one being a vehiculum a conduit-pipe to the other so conveying spirituall nourishment to all the members of this Body So much we may learn from the Apostle Col. 2.19 where speaking of this Head he tels us that from hence All the Body by joynts and Bands having nourishments ministred c increaseth with the increase of God Thus is it in the naturall Body The Head being the fountain of the animall spirits it giveth sense and motion and nutrition to all the members And thus doth Jesus Christ this mysticall Head He maketh a supply to all the members of his mysticall Body of what ever is requisite for their spirituall nourishment and growth To the nourishment of the naturall Body there are two things requisite Meat and Drink And both these Christ affordeth to the soul Of the former you may read John 6.27 Labour not for the meat which perisheth but for the meat which endureth unto everlasting life which the Son of man shall give unto you meaning his word or himselfe his own flesh as he expounds it ver 51. The bread that I will give is my flesh The other you have John 7.37 If any man thirst let him come unto me and drink And again John 4.14 Whosoever shall drink of the water that I shall give him shall never thirst meaning thereby his Spirit the Spirit of Grace which is like a living Spring in the soul refreshing and comforting it Both together you have John 6.55 My flesh is meat indeed and my blood is drink indeed So they are The flesh and blood of Christ being eaten and drunk by faith applying the merit of his death and passion unto the soul now they afford as true and perfect nourishment unto the soul as any meat and drink do to the body thus doth Jesus Christ nourish his people Even as Joseph is said to have nourished his Brethren and all his Fathers Houshold Gen. 47.12 So doth this our Mediator the Lord Jesus nourish his people feeding them To which I might add As he feedeth so also he cloatheth them He cloatheth them and this he doth with a double garment The one of Imputed the other of Inherent Righteousnesse This is the fine-linnen spoken of Rev. 19.8 wherewith the Bride the Lamb's wife is said to be arrayed The fine-linnen is the Righteousnesse of Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall the Justifications the Righteousnesses Such is the Righteousnesse of Saints a double Righteousnesse Besides the Righteousnesse of Christ put upon them by a gracious Imputation they have also an Inherent Righteousnesse consisting in holinesse of heart and life inward Graces and outward good Works which as Beza notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justificationes i. e. bona illa opera qua sunt vinae fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Gr. Annot. ad Apocal. 19.8 may not unfitly be called Justifications in as much as they justifie a mans faith and the truth of grace in him This is the Government in which that Royal Spouse is said to be brought to her Husband Psal 45.13 The Kings daughter is all glorious within her cloathing is of needle-work A contexture of variety of graces and good works meeting together And this is a Garment not of the Spouses own making but is bestowed upon her by her Bridegroom To her was granted that she should be arrayed c. Rev. 19.8 And so is it to all true believers whom Jesus Christ both feedeth and clotheth But I hasten Fifthly Thus providing for them now he also disposeth of them 5. He disposeth of them Thus did Joseph dispose of his Brethren Gen. 47.11 Thus doth our Joseph the Lord Jesus dispose of all his people and that both in respect of their stations and services where he will have them to be and what he will have them to do or to suffer Thus did he dispose of his servant Paul as you may see Acts 9. Having first dismounted humbled him and so fitted and prepared him for his service brought him to his Lure insomuch that he calleth out Lord what wilt thou have me to do ver 6. Now he orders him to go to Damascus and there to repair to Ananias to receive his instructions from him to whom he had imparted his mind concerning him as you find it ver 15. Go thy way saith the Lord to Ananias for he is a chosen vessels unto me to bear my name before the Gentiles and Kings and the children of Israel this was Paul to do And for his suffering work that followeth I will show him what great things he must suffer for my names sake ver 16. Thus did Jesus Christ dispose of him and thus did he then dispose of all his Disciples sending them which way he pleased Matth. 10.16 17. And thus doth he still dispose of all others under his Government Calling some to one office to one service others to another He gave some Apostles and some Prophets c. Ephes 4.11 Some or these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only appointing the offices but designing the persons Stil he doth the same though not in so immediate a way He putteth one upon doing this another upon suffering that He disposeth of the persons of his subjects 6. And lastly disposing of them he Dispenceth to them 6. He dispenceth to them distributeth among them And this he doth both Gifts and Honours and Rewards All this doth a Vice-Roy at his pleasure dispence to those under his government And all these doth Jesus Christ dispence unto his people 1. Gifts 1. Gifts All kind of Gifts whether of Nature Of Nature or Grace Christ is the dispencer of both Of the former speaketh Saint John as he is commonly understood cap. 1. ver 9. That was the true light saith he speaking of Christ that enlightneth every man that cometh into the world viz. with a Naturall light the light of Reason and Vnderstanding which as it was at first infused into the mind of man by him by whom all things are made ver 3. so some sparkes thereof are still preserved and continued by the same Mediator by vertue of the generall mediation of Christ But to let them passe Gifts of Grace are all of his dispencing To every one of us is
to the duty of Prayer suggesting prompting dictating unto them what to pray directing them how to pray so as their prayers may be acceptable and prevalent stirring up secret and unexpressable grones affectionate desires in their hearts So the Apostle there explaineth himself The Spirit also helpeth our Infirmities for we know not what to pray as we ought but the Spirit maketh intercession or Request for us This doth the spirit not properly by Interceding for us but in us Because ye are Sonnes God hath sent forth the Spirit of his Son into your hearts crying Abba Father Gal. 4.6 This is the work of the Spirit thus as it were to form the prayers of the faithful for them and in them Which are Spiritual Conceptions conceived in the hearts of Chistians after a sort as the humane nature of Christ was in the womb of the Virgin by a supernaturall Operation of the Holy ghost Thus it as it were prayeth in them In the mean time Christ is the alone Mediator to whom the Spirit directeth them that so by and through him their prayers may find audience and acceptance These are obvious familiar truths and therfore I shal not any longer insist upon them That which now remains is only a word of Application which I shall direct only two wayes by way of Confutation Exhortation Vse 1. Confutation Of Primitive Angel-Worshippers By way of Confutation Censured and condemned be that Doctrine by whomsoever held forth which setteth up any other Mediatours besides Christ whether in stead of him or with him so as to make them either Corrivals or partners in this office This did some in the Apostles time In the very infancy of the Church they brought in Angels to be Mediatours So much we may take notice of from the Apostle who gives his Colossians an express Caveat concerning it that they should beware of them and their Doctrine Col. 2.18 Let no man beguile you of your reward in a voluntary humility and worshipping of Angels or consisting in Angel worship for so that later clause is fitly looked upon as being only exegiticall to the former added by way of explanation So it was Under a colour and pretext of Humility awful modesty as deeming it too high presumption for any to make their immediate addresses unto God they made use of Angels for their Mediatours presenting their prayers and services unto them that they might present them unto God Thus did they intrude into those things which they had not seen as it there followeth rashly undertaking to set up establish new Doctrines Laws concerning the Service of God beyond what is revealed in the Word And as is most probable adventuring upon curious speculations bold assertions touching the Orders Offices of Angels designing some to one imployment others to another giving them names accordingly Thus did they set up nother Mediators in stead of Christ so not holding the Head as the Apostle there goeth on not holding themselves unto Christ this one and only Mediator And the like hath the Church of Rome in succeeding ages done Of the Church of Rome which setteth up Saints Angels for Mediators bringing in a numberlesse number of Mediators So many Saints or Angels as there are in heaven so many Mediators say they True indeed thus far Christ is beholding to them they will allow him to be the head of that order Vide Calvin ad Textum Observa quod sicut unum Deum intelligit cum exclusione plurium fic unum Mediatorem Dei Hominum qui est Christus Jesus Estius Com. ad Text. The distinct ō of Mediators of Redemption and Intercession the chief and principall Mediator but not the onely So some of them go about to elude this of the Apostle in the text There is one Mediator True say they Vnus sed non solus One but not only one An ill glosse corrupting a good text So it will soon appear to be shall we but apply it to the former part of the verse There is one God What One but not Only one This they themselves will be ashamed of and may as well bee of the other Others of them and that the greatest part not daring to own so grosse an error think to salve the matter by a distinction There is one and but one Mediator say they viz. of Redemtion but others may bee and are Mediators of Intercession But neither will this subterfuge ought avail them as will appear from this text which if we look about it duly considering the circumstances will be found to speak of Christ in both these respects as a Mediatot both of Redemption and Intercession The former is made good from the verse next following where the Apostle maketh mention of Christs giving himselfe a Ransome for all men In that a Mediator of Redemption And the later from the verses preceding where the Apostle exhorting Christians to the duty of prayer to pray for all men he presseth it upon this ground For there is one Mediator one who is ready to receive and present the prayers of those who make their addresses unto God by him One Mediator of Intercession So as in both respects he is said to be one and but one But one Mediator the Man Christ Jesus who is Mediator both of Redemption and Intercession Other Romish distinctions Estius ad loc Cor à Lapide ad Text. Vide Cham. Panstrat de Mediatore lib. 8. cap. 6. sec 9. Others who would be thought more acute they seek relief from other distinctions Christ is Mediator say they Excellenti ratione by way of eminency after a more excellent manner Others are so only Participatione imperfectâ ratione by way of participation in a more imperfect way He the principal Mediator they ministeriall he primarie they secondary he Immediate they Mediate He as an Advocate they only as soliciters He onely cometh unto the Father Immediately by himself Interceding for all and impetrating grace by vertue of his own merits As for Saints they intercede for us not by any right or merit of their own as claiming ought in their own names but in the name through the merit and mediation of Christ To this purpose they bring in their devout Bernard Bernard Serm. de B. Maria citat per C. Lap. ad Text. who in one of his Sermons insinuates that Saints are not to be called Mediators betwixt God and men but rather Mediators to the Mediator viz. unto Christ This saith he do we stand in need of Opus est Mediatore ad Mediatorem We have need of a Mediator to make way for us to our Mediator viz. Christ Upon which account it is saith Lapide that some of their own Doctours have been so scrupulously cautious Atque hâc de causâ Catholici nonnulli satio scrupulose cavent ne Mediatoris nomen alteri tribuant quà m Christo C. Lap. ad Text. as that they would not have the
name Mediator to be given to any save only to Christ And hereabout he professeth he will not contend with us Neither shall I at the present here enter the lists with him or any other about this subject whether the Name or thing This being a beaten controversie betwixt us and the Church of Rome which many having dealt fully with I may well spare my labour As for us hold we fast this truth of God One Mediator Exclusively which this text fo clearly holdeth forth unto us There is one Mediator betwixt God and men the man Christ Jesus One Exclusively one and but one In this office Christ hath no partners As for the word Mediator we will not much contend about it whether it may in a qualified sense be given to some others As it was to Moses at the giving of the Law so in a like sense it may be given to the ministers of Christ under the Gospel whose office it is to go and deal betwixt God and his people And possibly taking the word in a large sense it may be given to private christians who by way of charity intercede for others in their prayers to God on their behalfe But seeing the Spirit of God in the Scripture is not acquainted with this language therefore we own it not wee approve it not Rather chusing to reserve this as a Title of Honour peculiar unto Jesus Christ He is the One and Only Mediator As for Angels or Saints departed we cannot allow them either name Angels and Saints no Mediators of Intercession or thing As for those forenamed distinctions in asmuch as they find no footing in Scripture we acknowledge them not Sure we are which our adversaries wil not deny properly Mediators betwixt God and men they neither are nor can be no not of Intercession Two requisites in such a Mediator both wanting in them In a Mediator of Intercession there are at least these two things requisite Hee must be designed and appointed by God unto this office or service And he must be acquainted with the condition of those for whom hee is to intercede But neither of these shall wee find agreeing whether to Saints or Angels 1. Their Deputation 1. For their Deputation we know no such office or service designed to either Angels indeed they are appointed to be Guardians unto the Saints upon earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are ministring Spirits sent forth to minister for the good of them which shall be heirs of salvation Heb. 1. last But as for Mediators Intercessours betwixt God and men wee know no such office conferred upon them As for Saints upon earth they have indeed a general commission to intercede one for another But what commission the Saints in heaven have to intercede for their Brethren upon earth that we know not which if they had they are not capable of executing and discharging it In as much as in the 2d place 2. They are not privie to the estates of men upon earth 2. They are not privie to the states and conditions of men here below Whatever Angels are sure they are not That of the Preacher seemeth to speak so much Eccles 9.5 6. The living know that they shall dye but the dead know not any thing Not any thing which is done here below So the next verse explains it Neither have they any more portion for ever in any thing which is done under the Sun No their transactions and negotiations are above the Sun As for occurrences here below they are not in an ordinary way privie to them A truth more then probable which if any shall question it may be extorted and made good by way of Argumentation Arg. If Saints departed be acquainted with humane affairs upon earth Evinced by Argument they must have this knowledge either in an Immediate or mediate way Either Immediately by themselves or Mediately from some other But not the former They do not of themselves take immediate cognizance of things here below So much is rightly concluded from that passage 2 Kin. 22. last where the Lord promiseth Josia that hee would gather him unto his fathers in peace and his eyes should not see all the evill which he would bring upon Jerusalem Saints in heaven are neither eye nor eare witnesses of what happeneth upon earth However sure we are they cannot take notice of all persons and all occurrences in all places of the world at the same time This is an infinite perfection which neither Man nor Angell is capable of Nor yet the later They do not attaine this knowledge at the second hand by way of Revelation or Information For if so then they must have it either from God or from Angels or from soules departed But all these are no lesse then ridiculous 1. Such is the first To imagine that God should first reveal our necessities and our prayers to the Saints to the end that they should intercede with him for us How absurd is this circulation what were this but to make God an Intercessour for us to the Saints who are pretended to be Intercessours for us to him 2. And such is the second In as much as Angels themselves neither do nor can take notice of all things which are done here below Besides that in this way they should be our Mediatours to the Saints 3. And such is the third In as much as souls departing do not themselves know all things How should they inform the Saints in heaven of what themselves were ignorant of upon Earth Upon these reasons and grounds we must conclude Saints in Heaven in an ordinary way ignorant of humane affairs here below Doubtlesse thou art our Father saith the Prophet though Abraham be ignorant of us and Israel acknowledge us not Isai 63.16 The Schoolmen's Speculum Divinum a fancie I am not ignorant of what Bellarmine and others of the School-men here dream of viz. of a Speculum divinum how that Saints and Angels behold all things in God as in a looking Glass which being set before one representeth unto him what is behind him so as he therein beholdeth at once whatever is in the room But this is but a fancie a groundlesse speculation wherewith I shall not trouble you or my selfe Sure we are Neither Saints nor Angels know the hearts of men some things there are which neither Saints nor Angels know as viz. the hearts of men This they cannot do but they must do if they be Intercessours for others How else shall they know the mentall prayers and suits of their Clients How shal they know them to be in the number of true believers such whose prayers shal find audience in heaven surely they wil not as too many Advocates upon earth do undertake a promiscuous solicitation and intercession for all comers for Judas as well as Peter Hypocrites as well as Saints And if not so then they must be able to discern the spirits and to search the hearts of
of the Gentiles to the participation of the Covenant of grace to have union and communion with Christ and his Church he sets it forth under this Metaphor of ingrafting using the word no lesse then six severall times in that Chapter And indeed of all Metaphors expressing and setting forth unto us the spirituall union and communion betwixt Christ and the believer I know none more apt more elegant more lively then this And therefore I shall spend a little more time then ordinary in the prosecution of it The Similitude prosecuted Christ and the believer are grafted together as the graft and the stock In prosecuting hereof I shal shew you these four particulars 1. Who is the Stock 2. Who the Branches 3. How these two come to be ingrafted the one into the other 4. And lastly The Resemblances betwixt the naturall and spirituall Implantation In the three former I shall be brief intending to insist more largely upon the last 1. The Stock Christ 1. In the naturall Implantation there must be a Stock to graft upon So in this spirituall Implantation here is a Stock Who that is the Text it self points it out viz. Christ himself We are planted together with him Elsewhere our Saviour himself giveth it us more expresly John 15.5 I am the Vine He is the Stock Christ according to his two natures putteth on a two-fold Relation and is sometimes called a Branch sometimes a Stock or Root the former we meet with Isai 11.1 where Christ is called a Rod or Branch There shall come forth a Rod out of the Stem of Jesse and a Branch shall grow out of his Roots Jesse or Ishai the father of David he was that Root Christ according to his humanity he was a Rod a Branch springing from the Root So some conceive him elsewhere called Isai 4.2 In that day shall the Branch of the Lord be beautifull and glorious Which most take as spoken of Christ though others more genuinely as I conceive understand it of the Remnant of Israel escaping out of Babylonish Captivity as the later part of the verse seemeth to expound it More plainly Zach. 3.8 Behold I will bring forth my Servant the Branch A Text clearly pointing at Christ The later we meet with Isai 11.10 There shall be a Root of Jesse There the Relation is changed He that was a Branch before ver 1. is here called the Root Christ both Root and Branch to the same Stock According to that Rev. 22.16 I am the Root and Off-spring of David The Off-spring of David according to his Humanity as man The Root of David according to his Divinity as God Quest But how is he the Root or Stock into which believers are implanted whether as God or man Ans I answer as both as Mediatour as God and man So is he the Stock 2. 2. The Branches Believers From whence we may collect in answer to the second Proposall Who are the Branches viz. All true believers who are given to him not only by Election but also by effectuall Vocation given actually to believe on him I am the Vine ye are the Branches saith our Saviour to his Disciples in the place fore-named John 15.5 Such are all true believers All plants of God's planting Such as be planted in the House of the Lord Psal 92.13 All plants ingrafted into this Stock 3. And how come they so to be 3. How they come to be implanted There is the 3d particular In answer whereunto following the trail of the Metaphor I might here shew you both who is the Planter what are the Instruments 1. The Planter 1. The Planter here is two-fold Principall Ministeriall 1. Principall God 1. The Principall is God himselfe My Father is the Husbandman saith our Saviour Joh. 15.1 2. Ministeriall the Ministers of the Gospel 2. Ministerial the Ministers of the Gospel who are God's Servants his Labourers in this plantation We are labourers together with God saith the Apostle 1 Cor. 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labourers in this planting work The Minister of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that planteth I have planted saith Paul ver 6. 2. The Instrument 2. The Instrument double in this work is two-fold according to a two-fold Implantation There is an outward and visible and there is an inward and invisible Implantation And each of these hath its severall Instrument 1. In the former of them the Instrument made use of is that which the Apostle himself here points at viz. the Sacrament of Baptisme 1. Of the outward Implantation the Sacrament of Baptisme Christians are baptized into Christ ver 3. and so ingrafted into him The one answers the other So they are outwardly visibly And thus are little children Infants like young and tender twigs they are grafted into this Stock into Christ by an outward visible Implantation Ingrafted into him Sacramentally 2. Besides this there is an inward spirituall invisible Implantation 2. Of the inward Implantation and ingrafting into Christ And in effecting of this there are two sorts of Instruments The one Mediate the other Immediate 1. The Mediate instrument is the word 1. Mediate the word in the Ministry of it Paul planteth but how By preaching of the Gospel The spirit of the Lord is upon me saith the Prophet Isaiah speaking of Christ Isaiah 61. verse 1. and hath sent me to preach glad tidings viz. to preach the Gospel as Saint Luke explaines it Luk. 4.18 And to what end why amongst other that those which mourne in Sion poor penitent sinners might be called Trees of Righteousnesse the planting of the Lord. So you have it verse 3. This is the ordinary Instrument which God is pleased to make use of in this planting work viz. the preaching of the Word the Law and Gospell By the one he cutteth men off from the old stock the stock of Nature By the other he putteth them into this new stock grafteth them into Christ as I shall show you more fully anon Here is the Mediate Instrument 2. The Immediate on Gods part is his Spirit 2 Immediate viz. the Spirit the Faith which giveth efficacie to both the aforesaid Ordinances Baptisme and the Word making them effectuall for those ends to which they are ordained On mans part faith Faith applying Christ unto the soul and the soul unto Christ Thus in the naturall ingrafting there is a mutuall application of the Graft to the stock and the Stock to the Graft The like mutuall application is there betwixt Christ and the beleever The beleever apprehendeth Christ Phil. 3.12 and is apprehended of him This on mans part is done by faith laying hold upon him applying him with all his merits and benefits unto himself and giving up himself wholly unto him Herby Christ and the beleever are made one the one ingrafted into the other Thus have I briefly dispatched the three first particulars which make way for the fourth and last
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
Spirituall and Heâ—â—â—â—â—â— Bl 〈◊〉 〈◊〉 So much we may learn from the Apostle Eph. 1.3 Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with al spiritual and Heavenly blessings in heavenly places or things in Christ Being in Christ they are blessed with all spirituall blessings in him and through him God giving them unto his Son and his Son unto them he giveth all things that are in him He that spared not his own Son but delivered him up for us all how shal he not with him freely give us all things Rom. 8.32 All things necessary convenient More particularly The fatness of this Olive the Excellencies of Jesus Christ Particularly in his Merit his Spirit which here he communicateth to beleevers may be reduced to two heads His Merit and his Spirit both these Christ is full of Full of Merit and full of Spirit And both these he imparts and communicates unto beleevers His Merit unto their Justification Adoption His Spirit unto their sanctification Of each briefly 1. The first thing Christ communicates unto the beleever is his Merit And that 1. unto Justification 1. Merit Unto justification This Benefit the Gentiles receive from their ingrafting into the stock and Covenant of Abraham Thereby it cometh to passe that Righteousness is imputed unto them So the Apostle layeth it down Rom. 4.11 Abraham received the sign of Circumcision c. that he might be the father all them that beleeve though they be not Circumcised that Righteousnesse might be imputed to them also This saith Grotius Idem hic figuratè indicat Paulus quod aperâ—iùs dixerat cap. 4. ver 11. Grotius in â—om 11.17 is the fatnesse of the Olive which the same Apostle speaketh of cap. 11. The one a covert and figurative the other a plain expression of the same thing And this benefit are all true believers made partakers of being made one with Christ now Christ is made unto them Righteousnesse So saith this Apostle 1 Cor. 1.30 Of him are ye in Christ Jesus who is made unto us of God Wisdome Righteousnesse And how is Christ made Righteousnesse to the believer not by way of Infusion but Imputation not by putting a Righteousnesse into him but by putting a Righteousness upon him even his own Righteousness By the imputing his merit his Satisfaction his Obedience unto them thorow which they are accepted as righteous unto eternall life Thus is the Righteousnesse of Christ communicated unto all believers He is to them The Lord their Righteousnesse Jer. 23.6 2. The second Benefit issuing from hence is Adoption Thus in Ingrafting there is a kind of Adoption Ramum ramus adoptat 2. Adoption Venerit Insitio fac Ramum Ramus adoptet Ovid. as the Poet elegantly describeth Grafting The Stock as it were adopteth the Branch that is put into it For what is Adoption but the taking of anothers child and bringing it up as a mans own Thus ingrafting the Stock receiveth the branch of another tree and nourisheth it as its own And the like benefit are believers made partakers of by their engrafting into Christ Christ being the Son of God by nature he maketh them the Sons of God by grace the grace of Adoption To as many as received him he gave power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Right Priviledge to become the Sons of God even to them that believe on his Name John 1.12 This benefit Christ came to procure and purchase for his Elect. When the fulnesse of time was come God sent forth his Son made of a woman made under the Law to redeem them that were under the Law that we might receive the Adoption of Sons Gal. 4.5 And this benefit upon their believing their receiving of Christ they are made actuall partakers of Being thereupon made Heirs of God and co-heirs with Jesus Christ Rom. 8.17 These benefits believers have from the merit of Christ Secondly As they are made partakers of his Merit so of his Spirit 2. Spirit He that is joyned to the Lord to Christ is one Spirit 1 Cor. 6.17 i. e. like minded with Christ in as much as he is made partaker of the same spirit Because ye are Sonnes saith the Aposte God hath sent forth the Spirit of his Son into your hearts Gal. 4.6 And by this means Christ is made unto believers Sanctification Unto Sanctification So the Apostle goeth on in the place fore-named 1 Cor. 1.30 Who is made unto us of God Wisdome Righteousnesse Sanctification So he is viz. by the communicating of his Spirit unto them which is a Spirit of Sanctification So called by the Apostle Rom. 1.4 where speaking of Christ he saith He was declared to be the Son of God with power according to the spirit of holinesse or sanctification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning the Divine Nature dwelling in Christ which being holy in it selfe sanctifieth others by the merit and vertue thereof according to that of the Authour to the Hebrews Heb. 2.11 where speaking of Christ he saith That both he that sanctifieth and they who are sanctified are all one Christ and believers are one And being one with Christ they are sanctified through the Merit Mat. 23. â—â— 19. and Spirit of Christ Through the Merit of Christ imputed unto them Luke 1.35 as the Gold was sanctified by the Temple and the Gift by the Altar Through the Spirit of Christ dwelling and working in them after a sort as it did in Christ in his Conception sanctifying and purifying their natures Of Sanctification there are two parts Mortification the one Vivification Of Sanctification Two parts Mortification Vivification the other the one a dying unto sin the other a rising to newnesse of life and of both these Christ is the cause and that not only the Exemplary Cause the Pattern Sampler of both Christ the cause of both of which God willing I shall speak in the Sequel of the Text which tels us that believers are ingrafted with Christ in the likenesse of his Death and Resurrection the one in their Mortification the other in their Vivification but also the Meritorious Cause having merited and procured these benefits for them by his Death Resurrection And withall the Efficient Cause working both these in them which he doth by the communication of his Spirit in them By this Spirit he worketh the mortification of sin in them If ye through the spirit do mortifie the deeds of the body ye shall live Rom. 8.13 And by the same spirit he quickeneth them up to newnesse of life This the Apostle calleth the power and vertue of Christ's Resurrection Phil. 3.10 That I may know him and the power of his Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that power whereby Christ himselfe was raised from the dead which was the power of his eternall Spirit dwelling in him Of this power the work of this spirit the Apostle desireth a further experimentall knowledge in himselfe in raising him
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
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
far from mortifying of them When men shall leave sin being enforced so to do through the sense of some present inconvenience or through the clamorousnesse of an accusing conscience or meerly through fear of punishment temporall or eternall this is but a counterfeit Mortification True Mortification must be a voluntary action not Involuntary nor yet Mixt. I call that a mixt action which is partly voluntary and partly involuntary As in that fore-named instance of the Seaman casting his goods over-board Mortification altogether voluntary which he doth partly with his will and partly against it This must be altogether voluntary Not but that there may be some reluctancy betwixt the flesh and spirit about this work Such a reluctancy we find in the humane nature of Christ about his naturall death When he saw that bitter cup coming towards him he passionately deprecates it in that thrice repeated Petition Father if it be possible let this cup passe from me Mat. 26.39 yet was his death a true voluntary death So in the Christian's death unto sin there may be a reluctancy betwixt the flesh and the spirit Notwithstanding some reluctancy in the flesh and yet the action a voluntary action An action is said to be voluntary or involuntary according to the superiour faculties of the soul not the inferiour If the reasonable part be consenting the action may be called voluntary though there be some reluctancy in the sensitive appetite Thus in the Christian in whom there is nature and grace flesh and spirit an unregenerate and a regenerate part if the superiour and better part be willing and that will not a velleitas but a volitio not a wishing but a willing an advised deliberate will with full consent of the inward man now though there be some reluctancy in the flesh in the unregenerate part yet may this be said a true voluntary act And is our Mortification such Can we say with the blessed Apostle Rom. 7. ult that However with our flesh we serve the law of sin yet with our mind we serve the Law of God Delighting in it after the inward man ver 22. So that we are dead to sin according to the inward man the regenerate part If so now though we find a Law in our members rebelling against the Law of our minds yet be not discouraged this in God's acceptation shall go for true Mortification a true death unto sin In as much as it carrieth with it this resemblance of the death of Christ which was a voluntary death Thirdly 3. Resemb A violent Death The Death of Christ was a violent death though voluntary yet violent Violent because not naturall He did not die alone but was put to death So saith Saint Peter 1 Pet. 3.18 He was put to death in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In course of nature Christ might have lived many a year upon the earth when he was crucified being then but about the three and thirtieth year of his age His death was a violent death He was brought as a lamb to the slaughter Isai 53.7 The materiall Temple did not fall down alone it was pulled down And so was the mysticall Temple of Christ's Body Destroy this Body John 2.19 And herein again was his death a true pattern of the Christian's Mortification his dying unto sin which is both voluntary and violent Voluntary in respect of the Person but violent in respect of the Sin Not when sin dieth alone but when it is put to death and that whilest it might yet live longer It is nothing to die to sin when sin dieth to us in us Herein lieth as I may say the life of this death herein is the truth of Mortification when a man as it were layeth violent hands upon his sins cutteth them off being yet in their flower strength vigour not when they die for age When he pulleth up these weeds not when they wither of themselves So much is insinuated in these fore-named expressions of mortifying of crucifying the flesh the body of sin c each importing a violent death Such is the death of sin in the Christian a violent death Another touchstone for Mortification Applic. And is it so Here then we have another touch-stone whereby we may discover a great deal of false and counterfeit mortification in the world Many have left their sins who have not mortified them No if their sins be dead they died a naturall death they died alone As for them they were so far from offering violence to their lusts from putting them to death that they would willingly have saved their lives if it had lyen in their power And being dead they follow them to their graves as they do their dear friends mourning and lamenting over them that they must part Thus doth the aged Adulterer part with his inordinate lust Rom. 4.19 being now gray-headed and his body dead as it is said of Abraham's he leaveth the tricks of his youth as he counts and calls them But no thanks to him they have left him His sin dieth according to the course of nature dieth for age And thus a man that was intemperate in his youth which yet is not ordinary sometimes he becometh sober and abstemious in his age But what is the cause of it why the reason inducing him to it is no other then that which old Barzillai gave unto David why he was not willing to follow the Court 2 Sam. 19.34 He was now grown old so as he could not discern betwixt good and evill he had no taste in that he eat or in that he drunk Upon the like ground the aged sinner leaveth his intemperance Time having snowed upon his head and plowed upon his forehead he cannot now find that sweetnesse that delight in his sin which formerly he did And upon this account they two part Sin dying to him not he to his sin Now here give me leave Applied to aged sinners I beseech you to make bold with every hoary head every wrinckled face that heareth me that looketh upon me this day and put you upon the triall a little whether you be truely dead to sin or no. It may be your sins the sins of your youth and you are parted but let me ask you the question Vpon what terms did ye part Whether did you forsake them or they you Which is it that standeth chargeable with this desertion Which was it that gave the bill of divorce to the other you to your lusts or your lusts to you Your sins are dead but what death died they A naturall or a violent death If the former that is no true Mortification For all this you may yet be alive to your sins though they be dead to you Hence is it that late repentance in an aged sinner is alwayes looked upon as suspicious and seldome found to be true because that sins then die alone without any violence offered to them Enquire how our sins died whether a
an affliction of spirit causing frequent conflicts within him Now have you found do you find the like symptomes in your selves Surely where the soul never felt any of these pangs these agonies it may well suspect that sin may be asleep or it may be dead to the man but the man is not dead to it True indeed No death unto sin without some agonies as I said these pangs are not alike in all As in the death of the body some have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Physicians call it a more gentle and easie death then others so is it in this spirituall death this death unto sin to some it is more easie then to others God according to his various dispensations brings off the work of Regeneration and Mortification in a more easie way to one then to another Yet is there no death specially a violent death and such is this death unto sin but it hath some pangs some agonies The least Agonies in true conversion Quest But happily here some may say What are the least of these pangs these agonies that may be in this death What is the least measure of this compunction of spirit this soul-affliction that is requisite unto true Mortification Ans To this I answer and I shall do it with as much indulgence and tendernesse as may be There must be 1. A sense of sin and wrath 1. A sense of sin and of the wrath of God due unto it Such a sense we find in Jesus Christ He was very sensible of the weight and burden of those sins which lay upon him and of the wrath of God his Father due unto them This it was that put him into that preternaturall if not supernaturall sweat And such a sense in measure there must be in the soul of every Christian before he come to die unto sin He must first feel sin as a Burden Mat. 11.28 Come unto me ye that are weary and heavy laden viz. under the weight and burden of sin a burden ready to sink him into hell subjecting him to the wrath and displeasure of God 2. A sorrow for sin 2. From this sense of sin kindly working upon the soul there ariseth an inward sorrow for sin Such an affection we find also in our blessed Saviour before his passion My soul saith he speaking to his Apostles is exceeding heavy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undiquaque tristis Mat. 26.38 beset and surrounded with sorrowes even unto death And such an affection in measure there is in every true convert every mortified sinner The apprehension of sin worketh in him an inward sorrow and griefe even that godly sorrow as the Apostle calleth it 2 Cor. 10.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sorrow according to God that is 1. Coming from God 2. Well pleasing to God 3. For offending of God 4. Bringing the sinner unto God Such a sorrow the Apostle there maketh a necessary ingredient to that Repentance which is not to be repented of 3. From this sorrow for sin 3. A desire of being freed from the guilt and power of it in the third place springeth a serious and unfeigned desire of being freed and delivered from it Such an affection also we find in our blessed Saviour Feeling the burden of the sins of the world lying upon him he was very desirous to be freed from it I have a baptisme to be baptized with saith he to his Apostles meaning his passion his death and how am I straitned untill it be accomplished Luke 12.50 And the like affection shall we find in a regenerate soul viz. a serious and earnest desire of being freed and delivered from that sin whereof it is made so sensible And that not onely from the guilt and punishment but also from the power and dominion tyranny and molestation of it O wretched man that I am who shall deliver me from the Body of this death 4. And fourthly 4. A striving against sin This desire being unfeigned it will expresse and put forth it selfe in answerable indeavours in effectuall strivings against sin Ye have not yet resisted unto blood striving against sin Heb. 12.4 How did our blessed Saviour wrestle in the Garden offering up prayers and supplications with strong crying and tears to him that was able to save him Heb. 5.7 Thus will a regenerate soul wrastle with God about the death of sin praying against it watching against it going out in the strength of God against it engaging in a continuall war a deadly feud against it Now these are the least of these soul-conflicts wherewith this spirituall death this death unto sin is attended And are we strangers unto these Do we not know what it is to be thus sensible of sin to be thus affected with sin to be thus desirous of deliverance from sin to be thus ingaged against sin Deceive not our selves we are as yet strangers unto this blessed work we do not yet know what this true death unto sin meaneth which also in this particular resembles the death of Jesus Christ It is a painfull death 5. Resemb A lingring death The last particular is yet behind wherein I shall be brief This death is a lingring death Such was the death of Jesus Christ Crucifying is a lingring death Christ hung divers hours upon the Crosse three at the least from the sixth hour to the ninth saith Saint Matthew cap. 27. ver 45. that is from our twelve to three before he gave up the Ghost And herein again doth the Christan's death unto sin carry a resemblance of that his death It is also a lingring death wherein sin is not put to death all at once but languisheth by little and little This is looked upon as one of the main differences betwixt Justification Justification perfected at once and Sanctification The former is a perfect work admitting of no degrees True indeed in respect of manifestation and in the sense of the person justified it is graduall but not in it selfe The person justified may apprehend his justification more clearly then he did but he cannot be more justified then he was Justification being a plenary absolution a full discharge of the sinner from the guilt and satisfactory punishment of all his sins past present and to come True there is a difference betwixt the one and the other Sins past Vide Ames Medul cap. 27. sec 23 24. and present are actually pardoned by a formall Application of the generall pardon unto them sins past onely virtually The former in them selves the later in the subject or person sinning from whom it is required only to shew forth that pardon which is granted and by faith to apply it to himself in respect of the renewed particular acts of sin In the mean time the Grant is perfect and full Numb 23.21 So as God beholdeth no iniquity in Jacob neither doth he see any perversnesse in Israel viz. so as to impute it unto condemnation Not so
Sanctification but so is not Sanctification The believer though he be perfectly freed from the guilt of sin yet not so from the power of it still sin dwelleth in him It is no more I saith the Apostle but sin that dwelleth in me Rom. 7.17 Thus is sin to the Christian not only a lodger for a night but a dweller like a rebellious Tenant that will keep possession in despite of his Owner till the house be pulled down over his head And as dwelling so acting working Though not ruling as a Lord yet molesting and tyrannizing I see another law in my members rebelling against the law of my mind saith regenerate Paul meaning the law of sin Rom. 7.23 Thus is the believers sanctification whereof mortification is a part an imperfect work In Mortification sin receiveth its deaths-wound but is not quite dead True it is in a regenerate soul the body of sin hath received its deaths-wound and in that respect it may be said to be dead as we say of a man that is mortally wounded that he is a dead man but it is not quite dead Still it stirreth and moveth dying but by degrees What the Apostle saith of the renewing of the new man 2 Cor. 4.16 The inward man is renewed day by day we may say it of the destroying of the old man It is destroyed day by day As Paul saith of himselfe in respect of afflictions 1 Cor. 15.31 I die daily which he did as in regard of his continuall expectation of and preparation for death so in respect of the many crosses and tribulations wherewith he was continually assaulted which rendred his life a dying life or a living death so may we say of the Christian in respect of his sins he dieth daily His death unto sin is a dying a continued act Death unto sin a dying So much the Apostle insinuates Col. 3. where he puts persons mortified upon the duty of Mortification Such were his believing Colossians to whom he there writeth They were dead as he telleth them ver 3. Ye are dead dead to the world and dead to the flesh dead to sin yet he puts them upon this duty Mortifie ye your members which are on the earth ver 5. The like he saith to his Romans chap. 8. whom in the 9th verse he approves that they were not in the flesh yet in the 13th verse he puts them upon this duty If ye mortifie the deeds of the flesh ye shall live There is not the most sanctified soul upon earth but hath some remainders of corruption left in it which God in his wise providence permits for the 1. Trying 2. Exercising 3. Humbling 4. The making his own rich grace so much the more glorious by renewing and multiplying of pardons unto them Thus is this death unto sin like unto the death of Jesus Christ a lingring death Applic. And is it so Consolation against the stirrings of sin Here is a ground of consolation to a drooping and dejected soul which feeling the stirring and vigorous acting of sin in it thereupon questions its own estate calls in question the truth of its mortification whether it be truely dead unto sin or no. Let not this discourage Jesus Christ was not dead as soon as he was fastned to the Crosse Is the work of Mortification begun Hast thou taken the same course with the body of sin that the Jewes did with the Body of Christ Hast thou arraigned accused condemned it and fastned it to the Crosse Arraigned it at the Bar of God's Judgement Accused it by way of humble and hearty confession Condemned it passing the sentence of eternall condemnation upon thy selfe for it and then fastned it to the Crosse begun the execution of it set upon the mortification of it with a serious and unfeigned resolution of using all means for the destroying and killing and abolishing thereof If so now though it still strive and struggle let not that dishearten So will a crucified man do and yet in the eye of the Law and in the account of all that see him he is a dead man And so is the body of sin when it is thus crucified Though it do still move and stir yet upon a Gospel-account and in God's estimation it is dead and it shall certainly die The crucified man by little and little he bled to death So shall this old man where the work of Mortification is once truly begun it shall bleed to death the strength of it daily decaying As Haman's wife and friends once told him concerning Mordecai Hest 6. 13. If Mordecai were of the seed of the Jewes before whom he had begun to fall he should not prevaile but should surely fall before him So may it be said of a regenerate person Being of the Seed of Abraham according to the Spirit a Jew inwardly as the Apostle calleth Believers Rom. 2. last of the faith of Abraham having an inward principle of true grace in his soul now that body of sin which hath begun to fall before him it shall not prevail Rom. 6.14 thenceforth it shall not have dominion over him but it shall surely fall Having received the deaths-wound it shall decay and languish more and more As it was betwixt the two houses of David and Saul in the same Kingdome 2 Sam. 3.1 So shall it be betwixt the regenerate and unregenerate part in the same person The one shall wax stronger and stronger the other weaker and weaker The promise is expresse He that hath begun the good work whereof mortification is a part he will perfect it to the day of Jesus Christ This Paul was confident of in the behalfe of his Philippians Phil. 1.6 And this let all true beleevers rest confident of in respect of themselves Vse 2. Onely continue the indeavours of Mortifying it Onely let not this confidence make any secure fearlesse carelesse God will perfect this good work in you but how Nempè vobis cooperantibus as Grotius glosseth upon it You working together with his grace And this let all beleevers bee excited unto Having received this grace of God now work wee together with that grace setting our selves to this mortifying work Not looking upon it as the work of a day or a month or a year but of our whole life time continue we our endeavours making a daily progresse in this work every day labouring to weaken the body of sin more and more praying against it watching against it striving against it Think it not enough that sin hath received the deaths wound A Wild beast though mortally wounded may yet turn again and indanger him that lanced him And so may sin the soul of a regenerate person And therefore having begun this good work the mortifying of sin go on in it As the Romans were wont to deal with their Malefactors Having fastned them to the Crosse then they brake their legs and peirced their side to let out their vitall blood Even thus deal wee with the body of
sin using all means for the through mortification of it breaking the bones the power and strength of sin and peircing the heart of it by renewed contrition and repentance letting out the vitall blood of it never resting till we have let sin wholly out of our heart till the heart be brought to an inward loathing and detestation of all sin and so to feel the whole body of sin daily decaying languishing dying Such is the Christians death a copy and counterpane of the death of Jesus Christ resembling it in the properties thereof a True voluntary violent painfull lingring death And thus have I done with the former of these conclusions which informs us that The Christians death unto sin carries with it a resemblance of the death of Christ for sin It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the likenesse or Representation of his death The second and third follow All true Beleevers are partners in this death and that by a vertue flowing from Jesus Christ Upon these two I shall insist severally by way of Doctrinall Explication and Illustration jointly by way of practicall Application Begin with the former All true beleevers are partners in this death Doctrine 2. All beleevers are dead unto sin All that are in Jesus Christ are thus conformable to him in his death This the Apostle here layeth down by way of supposition If we have been planted together in the likenesse of his death Taking it for granted that all who are ingrafted into Christ have a mysticall union with him they have also a communion with him and that first in his Death This is that which he hath told us in the two verses foregoing Know ye not saith the 3d verse that so many of us as were baptized into Jesus Christ were baptized into his death Again ver 4. Therefore wee are buried with him by baptism into death And thus he here inculcates again the same thing under a different expression If we have been planted together in the likeness of his death So are all true beleevers Being in Christ they die with him being dead to sin as he died for sin That they are so Confirmat we find it often asserted by this Apostle as in this chapter ver 2. How shall wee that are dead to sin saith he live any longer therein and again ver 11. Likewise reckon ye your selves to be dead indeed unto sin So elswhere This is that he tels his Colossians Colos 3.3 For ye are dead dead to the world to the flesh to sin This he saith of himselfe Gal. 6.14 The world is crucified to me and I unto the world And the like of all others Gal. 5.24 They that are Christs have crucified the flesh All in effect speaking one and the same thing with this in the Text that all which are in Christ are ingrafted with him in the likenesse of his death being dead to sin as he died for sin Explication Quest But what is this death unto sin Or how are Christians said to be dead unto sin What this death unto sin is Ans It is not my purpose here largely to insist upon the Doctrine of Mortification which as I have touched upon already in handling of the verses fore-going so I shall meet with again and again in the verses following Briefly To be dead unto sin is not to be wholly freed from the Inhabitation and molestation of it to be delivered from the body of sin to have it eradicated plucked up by the roots No that is contrary to universall experience None but find and feel that fomes peccati corruption of nature the body of sin still dwelling and living and working in them But to be freed from the dominion the reigning power of sin To have the vigour and strength of sin which is the life of sin so broken so enervated and weakned by the work of the Spirit of grace dwelling in the soul as that it doth not rule and reign and bear sway as it did before regeneration This it is to be dead to sin So much we may learn from this Apostle who explains his own meaning in the 12th verse of this Chapter Having in the former verse bid his Romans Reckon themselves dead unto sin he adds in this verse Let not therefore sin reign in your mortall bodies that ye should obey it in the lusts thereof This reigning power of sin when it hath the upper hand of the motions of the Spirit of God in the soul beareth such a sovereign incontroulable sway in it so over-powring the faculties of it as that the man is wholly overcome by it made a servant yeilding a willing and spontaneous obedience to it making either none or at best a weak and vain resistance against it this is the life of sin Now when this power is broken when it is conquered by a superiour power the power of the Spirit of grace so as the believer is freed from the dominion of sin now though sin do still live in him yet he is said to be dead to it And he may be said so to be The regenerate person dead unto sin three wayes 1. In regard of God's acceptation and that in a threefold respect In regard of Acceptation Inchoation Assurance 1. In regard of Acceptation God beholding the believer in and through Christ he beholdeth him not as he is in himselfe but as he is in Christ and so he beholdeth him as crucified as dead with Christ Besides where there is a willing and ready mind God accepteth a man according to what he hath and not according to what he hath not So the Apostle informeth us 2 Cor. 8.12 God measures men's bounty and liberality for of that the Apostle there speaketh not by their hands or purses but by their hearts And so is it in all other duties and services Desires and indeavours where they are reall with God go for actuall performances Now this is the Christian's desire He desireth nothing more then to be freed from the body of sin O wretched man that I am who shall deliver me from the body of this death And this he seriously indeavours he doth what in him lieth to kill and destroy it Now this in God's gracious acceptation is death unto sin As it is in the committing of sin Intentions in God's account go for actions Wanton looks are Adultery Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart Mat. 5.28 Murdering intentions are murder Whosoever hateth his brother is a murderer 1 John 3.15 He is so though not before man yet before God who judgeth men by their hearts Even so is it in the killing mortifying of sin He that hath designed the death of it desiring and indeavouring it he is in God's gracious acceptation looked upon as dead to sin 2. In regard of Inchoation 2. In regard of Inchoation The work of Mortification is begun In a regenerate person sin hath received a
glorified Glorifieth here in this life in Sanctification begun in the life to come in Sanctification perfect Grace is Glory inchoated Glory is Grace consummated And thus not unfitly may we understand the language of the Text as intending this twofold Resurrection the first Resurrection whereof Christians in measure already are and shall be made partakers in this life the second Resurrection whereof they shall be made partakers in the life to come And of each of these we shall find it true which the Apostle here insinuates in the Text that they carry with them a Resemblance of the Resurrection of Jesus Christ Each carrying a Resemblance of Christ's Resurrection Each of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Representation of his Resurrection The truth hereof I shall shew you by comparing the one with the other And this I shall do severally beginning first with the first 1. The first Resurrection 1. The spiritual Resurrection carrieth a resemblance the raising up of the soul from the death of sin to the life of righteousnesse this is a work which carrieth with it a resemblance of the Resurrection of Jesus Christ A resemblance of a Resurrection and of his Resurrection Of a Resurrection in generall of his Resurrection in particular Touch upon each distinctly 1. In the generall 1. In generall of a corporall Resurrection This spirituall Resurrection carrieth with it a resemblance of a corporall Resurrection It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hence it is that we find it so familiarly set forth under this expression If you be risen with Christ Col. 3 1. He hath raised us up together Ephes 2.6 Bring them together we shall find the one answering to the other See it in five or six particulars 1. They are alike in the Order of the work 1. Resemb In the Order of the work Resurrection presupposeth a Death going before it A man must first die before he can be capable of a Resurrection Herein lieth the difference betwixt Resurrection and Resuscitation the raising a man from his bed and from his grave In the one he is raised onely from sleep in the other from death This is peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resurrection Which word however it may be sometimes used for any kind of raising again As Luke 2.34 it is opposed to falling Behold this Child meaning Jesus is set for the falling and rising again of many in Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet most commonly in Scripture phrase it imports a raising from the dead And such is this spirituall Resurrection It is such a Resurrection as presupposeth a Death So much the Text giveth us clearly to understand If we have been engrafted in the likenesse of his death we shall be also in the likenesse of his resurrection Such was the Resurrection of Christ He first died before he rose again And such is the Resurrection of the Christian a resurrection which in order followeeh a death The Christian must first die to sin before he can be raised up to this new life this life of Righteousnesse This is the order which the Spirit of God in Scripture every where prescribeth and layeth down Psal 34.14 Depart from evill and do good Isai 1.16 17. Cease to do evill learn to do well 1 Pet. 3.11 If any man will love life and see good dayes let him eschew evill and do good As in naturall works Privation goeth before Generation so in this spirituall work Privation must go before Regeneration A thing must put off its old form and cease to be what it was before it can put on another form and become what it was not Thus must a Christian first put off the old man before he can put on the new Ephes 4.22 24. He must cease to live the life of sin before he can live the life of grace True in time these two go together but in order the one goeth before the other as Death doth before Resurrection A man is not capable of a corporall Resurrection untill he be dead There must first be a separation of the soul from the body And so must it be here Before man can be made partaker of this spirituall Resurrection he must die to sin There must be a separation of his soul from the body of sin otherwise he can never live unto God Mortification in order goeth before Vivification Applic. Some convinced to be strangers to this Resurrection Which by the way may convince many to be as yet strangers unto this blessed life However happily they may perform many duties and services unto God yet they do not live unto God How should they they never yet knew what it was to die to die unto sin Their souls are not yet separated from the body of sin they are not turned from and against all sin Some sins there are which their soules do yet cleave unto are wedded to they like them love them and live in them Against such the evidence is too clear they are strangers unto this Resurrection which in order followeth after death Here is a first resemblance 2. 2. Resemb In the Nature of the work This spirituall resembles a corporall Resurrection as in the Order so in the Nature of the work What is the Resurrection of the body but a motion from death to life a raising of a dead body from the grave of the earth to a new life and that by the return of the soul unto it which was for a time separated from it inabling it to exercise the operations of a naturall life And such is the spirituall Resurrection a motion from death to life from the death of sin to the life of righteousnesse caused by the return of the Spirit of God unto the soul inabling it to exercise the operations of a spirituall life Mark it Such is this spirituall Resurrection Spirituall Resurrection what The quickning and raising up of a dead soul Such are all men by nature dead men The hour cometh and now is when the dead shall hear the voice of the Son of God c. John 5.25 The dead men dead while they live living corporally but dead spiritually Dead in trespasses and sins as Paul hath it Ephes 2.1 having no more power to do any work of the spirituall life then a dead man of the naturall And as dead so buried Their souls daily as it were putrifying and rotting in the grave of sinfull corruption Such is the state of all men in their naturall condition before the grace of God meet with them Now this grace meeting with them it quickens and raiseth them Even when we were dead in sins he hath quickned us together with Christ and raised us up together Ephes 2.5 6. Thus in the work of Regeneration there is a new life put into the soul And that by the return of the Spirit of God into it At the first Creation of man man himself being made after the Image of
God his soul was then a Temple an habitation for the Spirit which was to the soul as the soul to the body the very life of it But upon man's fall this Spirit forsook that habitation and thereupon followed a spirituall death the soul of man died And in that state it continueth under the power of this spirituall death until that Spirit return again which it doth in the work of Regeneration And so returning now it restoreth it to life again enabling it to live unto God and to exercise the operations of a spirituall life to live in the Spirit and to walke in the Spirit as the Apostle phraseth it Gal. 5.16 25. to live no longer to the lusts of men but to the will of God as St Peter hath it 1 Pet. 4.2 Such is this work of Renovation and in this respect not unlike a Resurrection 3. In the third place Resemb 3. In the Integrity of the work This Spirituall resembles the Corporall Resurrection as in the Order and Nature so in the Integrity of the work Such is the Corporall Resurrection a raising up not of some one or more members onely but of the whole body And such is this Spirituall Resurrection It is a raising up of the whole man Even as I said before of Mortification It is an entire work running thorow the whole man and thorow the whole body of sin A separating of the soul not onely from some one sin or many sins but all sins Even so is Vivification a through work going through the whole man Hence is it that we finde it called a Putting on the New man Eph. 4.24 intimating that this work of Renovation it is an entire work passing through the whole man through all the faculties of the soul all the members of the Body It is Pauls prayer for his Thessalonians 1 Thes 5.23 Now the very God of peace sanctifie you wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man in every part and I pray God that your whole Spirit Soul and Body be preserved blamelesse unto the coming of our Lord Jesus Christ Where truth of Sanctification is vouchsafed the whole man partakes of it No part of soul or body in a Regenerate person but feeles the vertue of the spirit of Grace purging out old corruption infusing new qualities In the Soul the understanding that is renewed Be ye renewed in the spirit of your minde Eph. 4.23 and that by putting a new light into it Ye were sometimes darkenesse but now yee are light in the Lord Ephes 5.8 The Will and Affections they are renewed having new Motions new Inclinations new Dispositions put into them new desires new feares new loves new joyes new sorrows new hopes new confidences In the Body all the members are renewed in respect of their Obedientiall faculty being no longer what they were Instruments of unrighteousnesse unto sin but Instruments of Righteousnesse unto Holinesse Rom. 6.13 Thus the beleever being in Christ he is made a New Creature Old things are past away All things are become new 2 Corinthians 5.17 Thus doth the Grace of Christ equalize the sin of Adam Adams sin like a desperate poyson it spread it selfe through the whole man infecting all bringing death upon all So doth the Grace of Christ like a Soveraigne antidote it diffuseth it self through the whole man healing restoring renewing all The salve is as large as the soare Here is a third Resemblance in the Integrity of the work 4. See a fourth Resemb 4. The difficulty of the work in the Difficulty of the work Resurrection is a work of difficulty To raise up a dead body from the Grave is a work that transcends the power of nature In no one thing did Christ more manifestly and mightily declare himself to be the Son of God then in this in raising up others and himselfe from death to life Declared to be the Son of God with power by the Resurrection from the dead Romans 1.4 And such is this spirituall Resurrection the raising up of a dead soul from the grave of sin to an heavenly life It is a work which men or Angels cannot do In respect of difficulty no ways inferiour to a Resurrection A work of a mighty almighty power So the Apostle setteth it forth Ephesians 1.19 20. Where he prayeth for his Ephesians that amongst other things they might know know by experience what is the exceeding greatnesse of his power towards them which beleeve According to the working of his mighty power which hee wrought in Christ when hee raised him from the dead Such is that power which God manifests in raising up dead souls from the death of sin to the life of Righteousnesse it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding greatnesse of power no less then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that effectuall working of the power of his might which hee put forth in raising Christ from the grave Applic. Much then are they mistaken who conceive the work of the holy Ghost Conversion more then a Morall swasion in producing and breeding faith and Holinesse in the soul to be no more but a morall swasion to which it is in the power choice of man himself to yeeld or not to yeild Surely such a swasion cannot be said to be the working of Gods mighty power like that wherby he raised Christ from the dead Resurrection imports more then a swasion They are not all the Arguments and perswasions that can be used that will raise a dead man from his grave There must be a new principle of life put into that liveless carkass to give motion to it So is it here They are not all the most perswasive Arguments that can be suggested to and pressed upon a dead soul that can cause it to arise from the dead There must be a principle of a spirituall life breathed in the face of it by the Spirit of God before it can awake and arise Why men are called upon to arise which of themselves they are not able to do Obj. But why then are men themselves called upon so to do Awake thou that sleepest and stand up from the dead c. So the Apostle exhorts Eph 5.14 speaking from the prophet Isa cap. 60.1 as it is commonly taken or rather as Beza notes it cap. 26.19 It should seem then that man hath some power in himself to perform what here he is put upon The Exhortation Eph. 5.14 directed to Beleevers A. To this it is answered As for that exhortation it may be conceived to be directed to beleevers Even they somtimes sleep So did the five wise Virgins as well as the foolish All slumbred and slept Mat. 25.5 And they may seem somtimes to fall into a dead sleep through the surprizall of carnall security Now as for them the Exhortation is not vain to call upon them to awake and arise in as much as they are able to do this by the power of that spirit which they have already received But
It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the similitude of his resurrection That it is so will appear in four or five particulars The Principals whereof we shall find hinted unto us in the verse before the Text in the later part of it where the Apostle saith that We are buried with Christ by baptisme into death That like as he was raised from the dead to the Glory of the Father so we also should walk in newnesse of life In which passage we may take notice of two things touching the Resurrection of Christ Two generall Resemblances taken from the verse fore-going both usefull to our present purpose 1. That he was raised to a new life 2. That he was raised up to the Glory of God the Father The former of these is insinuated Like as Christ was raised from the dead so we also should walk in newnesse of life intimating that Christ was raised up to a new life The other expressed Christ was raised from the dead to the Glory of the Father So Beza and others read it To the Glory conceiving the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By for To. The like we find 2 Pet. 1.3 Him that hath called us to glory and vertue The Originall hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by glory put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to glory as our Translation renders it So here Christ was raised from the dead by the Glory i. e. to the Glory of the Father And in both these we shall find the Christian 's spirituall Resurrection resembling his corporall Resurrection Generall 1. In the newness of his life 1. In the newnesse of life whereunto he is raised Christ was raised to a new life a life different from that which before he lived Herein did his Resurrection differ from the Resurrection of those others whom we read to have been raised again from the dead Such was the the life of Christ after his Resurrection In the Old Testament the son of the widow of Zarephath 1 King 17.22 the Shunamites son 2 King 35.36 the man that was cast into Elisha's Sepulchre and touched his bones 2 King 13.21 In the New Testament the son of the widow of Naim Luke 7.15 Jairus his daughter Mat. 9.25 Lazarus John 11.43 Tabitha or Dorcas Acts 9.40 All these were raised from the dead but they were raised to the same life which formerly they lived But so was not the Lord Jesus He was raised up to a new life new both for kind and continuance For kind he was raised from a naturall to a spirituall life for continuance he was raised from a mortall Such is the Christian's life to an immortall life And herein the Christian's first Resurrection carries with it a resemblance of his Resurrection Being 1. In the Generall 1. In the generall a new life a raising up of the soul to a new life That we should walk in newnesse of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Newnesse of life for a new life Such is the Christian's life to which he is raised in and by his spiritual Regeneration A new life That it is so and in what respects it may be said so to be I shewed you at large in opening of the former verse I shall now only remind you of the heads It is a new life having a new principle a new rule a new end ordered after a new manner 1. Having a new Principle 1. Having a new Principle Before regeneration what was the principle of his life why the Flesh The unregenerate person is one that walketh after the flesh Rom. 8.1 that is sinfull corruption whereunto all meer naturall men are servants as Peter describeth those pernicious seducers 2 Pet. 2.19 Out of this principle it is that they act being themselves acted by the spirit of Satan as Paul saith of his Ephesians Ephes 2.3 In times past ye walked after the Prince of the air the spirit that worketh in the children of disobedience This was the old Principle But now behold a new Principle even the Spirit of God that Spirit of Holinesse or Sanctification as Paul calleth it Rom. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Spirit which dwelt in the humane nature of Christ and raised him that also dwelleth in every true believer So saith the Apostle Rom. 8.11 2 Tim. 1.14 where speaking of the Spirit of God he calleth it an indwelling Spirit Even as the soul dwelleth in the body so doth this spirit dwell in the soul of a regenerate person animating and actuating it Whence it is that the believer is said to live in the spirit Gal. 5.25 and to walk in the spirit ver 16. and to walk after the spirit Rom. 8.1 and to be led by the spirit ver 14. and to serve in newnesse of spirit Rom. 7.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 newnesse of spirit for a new spirit even the Spirit of God by which believers are acted and according to the dictates directions motions whereof they now order the course of their lives and conversations Thus is the regenerate man's life a new life having a new Principle 2. A new Rule 2. And secondly a new Rule What is the unregenerate man's rule which he walketh by Why at the best carnall reason It may be the precepts of men humane Laws and Constitutions which he dare not transgresse for fear of the penalty It may be example Vivitur exemplo the custom of the times the course of the world In times past ye walked according to the course of the world Ephes 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mundane itatem mundi as the Syrian Interpreter and Tremelius render it the worldlinesse of the world It may be his rule is to walk without rule Such is the course of licentious persons who walk as Paul saith of some of his Thessalonians 2 Thes 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irregularly disorderly making their will their rule But so doth not the regenerate person His life is a regular life his conversation is an orderly conversation So David describeth the righteous man Psal 50.23 He is one that disposeth his way as the Hebrew hath it that ordereth his conversation walking by rule And what rule Why the rule of the new creature As many as walk according to this rule peace shall be upon them and mercy Gal. 6.16 which is the rule of the word the rule of faith and obedience According to this rule doth the regenerate person walk It is David's prayer unto God for himself Psal 119.133 Order my steps in or according to thy word And in the 9th verse of that Psalm propounding the question Wherewith shall a young man cleanse his way he answers By taking heed thereunto according to thy word Here is a new rule 3. A new End 3. A new End What is the unregenerate man's end In living he liveth to himselfe to his own honour profit pleasure
This it is which our Saviour meaneth in Joh. 4.14 Whosoever shall drink of the water that I shall give him shall never thirst So again Joh. 6.35 He that cometh unto me shall never hunger and he that believeth in me shal never thirst that is he shal find a full satisfaction in me as that he shal not hunger and thirst after other things as somtimes he did his soul shal not run out inordinately after creature-comforts to seek for happinesse and contentment in them Thus doth the life of this new-creature carry with it in measure a conformity to the life of Jesus Christ after his Resurrection being as his was a spirituall life 2. An immortall life 2. And secondly an immortall life Thus was Christ raised never to die again And so is the Christian raised So the Apostle himselfe maketh out this Resemblance ver 9 10 11 12. of this Chapter Christ being raised from the dead dyeth no more death hath no more dominion over him c Likewise reckon ye your selves also dead unto sin but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortall bodies c. Christ being raised from the grave he returns no more to his old lodging to his former state He never came under the power and dominion of death again Even so the Believer being once raised up from the grave of sin he dieth no more Expresse to this purpose is that of our Saviour John 11.25 26. He that believeth on me though he were dead yet shall he live And whosoever liveth and believeth on me shall never die This are we to understand not only of the second Resurrection as Arminians would have it who that they might decline the evidence of this Text make use of that subterfuge but also and most properly of the first Resurrection the raising up of the soul to a spirituall life Of such a life speaketh our Saviour in Joh. 5.25 The hour cometh and now is when the dead shall hear the voice of the Son of God and they which hear it shall live Understand it not only of a corporall Resurrection as Grotius would have it in which sense yet it is true which is there said but of a spiritual Resurrection The Dead such as are spiritually dead dead in sin They shall hear the voice of the Son of God They shall hear Christ speaking to them in the Ministery of his word And they which hear this word hear it with faith They shall live live a spirituall life the life of grace here and glory hereafter And in a like sense are we to understand this passage in this 11th Chapter wherein our Saviour as Diodate observeth upon it according to his usuall custome taketh occasion from the corporall Resurrection before spoken of to instruct Martha in the doctrine of the spirituall Resurrection And speaking of this Resurrection he saith He that believeth on me though he were dead dead in trespasses and sins yet shall he live live a spirituall life And whosoever so liveth and believeth on me shall never die never die a spirituall death again never come under the power and dominion of sin again never totally fall from the grace which he hath received That incorruptible seed by which he is regenerated shal abide in him that Spirit of grace which he hath received shall maintain this spirituall life in him True indeed the body is still subject unto death but not so the soul If Christ be in you saith the Apostle the body is dead because of sin but the spirit is life because of righteousnesse Rom. 8.10 that is as Diodate and Beza and others expound it the body is yet subject to corporall death through the remainders of sin that are in all regenerate persons but The spirit is life even that little spark of the Spirit o grace that is still life unto the soul here and shall be both to soul and body hereafter through the most perfect righteousnesse of Christ imputed unto them Their bodies they are daily decaying daily dying as Paul saith of himselfe 1 Cor. 15.31 but not so their souls Though our outward man perish yet our inward man is renewed day by day 2 Cor. 4.16 And as for the second death that shall have no power over them Blessed and holy is he that hath his part in the first Resurrection on such the second death shal have no power Rev. 20.6 The second death is eternall death so expounded chap. 2. ver 8. And from this death are they freed who have their part in this first Resurrection The Believer an immortall creature O the blessed condition of a Believer The very day that he is raised up from the death of sin to the life of grace he is made an immortall creature That grace of God which bringeth this life bringeth immortality with it as the Apostle puts them together 2 Tim. 2.10 The believer dieth no more As for the death of nature it is not worth the name of death to him being only an entrance and passage into life and the poison and bitternesse of it being taken away As for those true and terrible deaths spirituall death the death of the soule eternall death the death both of soul and body these the believer is no more subject to Or though subject to them as in himself he is yet he shall be so kept by the power of God through faith unto salvation as he shall never actually come under the power of them He that will make a believer being once risen with Christ raised from the grave of sin subject to die again subject to fall away from the grace of God totally and finally and so to be brought under the power of the second death may as well make Christ subject to death after his Resurrection Christ being risen from the dead he dieth no more All the men and divels in the world could not drag him to the grave again being once risen from it The soul that is once risen with Christ quickned by his Spirit it is not all the power of hell that can bring it to the grave of sin again that can bring it under the power of a spirituall and eternall death Herein the Christian 's first Resurrection his soul-Resurrection answers the bodily Resurrection of Jesus Christ He is raised as Christ was in the generall to a new life in the particular to a spirituall to an immortall life Generall 2. The believer raised to the glory of God his Father And thus also is he raised as Christ was To the Glory of God the Fahter There is the second Generall Thus was Christ raised To the Glory of his Father and that both actively and passively Actively to the glorifying of him Thus was Christ raised 1. Actively to glorifie him Passively to be glorified with him 1. To glorifie him Father glorifie thy Son that thy Son also may glorifie thee So our Saviour begins his prayer John 17.1 This Jesus
him to all his Elect quickning whom he pleaseth As the Father raiseth up the dead and quickneth them even so the Son quickneth whom hee will so you have it ver 21. of that 5th chap. And hence is it that he is called a quickning spirit 1 Cor. 15.45 The first man Adam was made a living soul the last Adam was made a quickning spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ being the Head and Stock of all his Elect is appointed by God to be the author and procurer and conveyer of spirituall and eternall life to all his off-spring by the communication of his spirit to them which both restoreth life unto the dead and preserveth it in them perpetually Neither of which the first Adam could do He indeed lived a naturall life himself and did in a naturall way by way of propagation convey a naturall life to his Posterity but he could not preserve that life much lesse restore it to himself or them He was onely a living soul But Christ is a quickning spirit quickning dead souls and quickning dead bodies the Author both of the first and second resurrection Christ the author of the first Resurrection 1. Of the first resurrection the resurrection of the Soul This beleevers obtain from by and through Jesus Christ So much our Apostle willeth them to take notice of and acknowledg ver 11 of this Rom. 6. Likewise reckon ye your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. That beleevers are alive unto God that they live a spirituall life this they owe unto Jesus Christ and are to attribute to him as being the root of their life So much the phrase in the Originall there imports which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Jesus Christ Even as the Graft liveth in the Stock so is the beleever alive unto God in Jesus Christ receiving from him that vertue whereby this life is begun maintained perfected in him This it is to be quickned with Christ Col. 2.13 and to be risen with Christ Col. 3.1 viz. not onely to be quickned and raised as Christ was but to be quickned and raised by a power and vertue flowing from him and his resurrection This is that vertue which Paul so earnestly desired to be made partaker of Phil. 3.10 That I may know him and the vertue of his resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that power and vertue whereby Christ himself was raised from the dead or a power and vertue flowing from his resurrection working the like effect in himself in raising him to the life of grace here and glory hereafter This spiritual life is the fruit of Christs resurrection so may we understand that place of the Apostle Saint Peter 1 Pet. 1.4 where he saith of beleevers that They are begotten again to a lively hope by the resurrection of Jesus Christ So they are not onely in respect of assurance of their Resurrection unto eternal life whereof the Resurrection of Christ is the pledge but also in regard of their New-birth it self which is a fruit of Christ's Resurrection wrought in them by a vertue flowing from Christ being risen from the dead Of the second Resurrection 2. And as their first so their second Resurrection Hereof the Resurrection of Christ is not only the Pattern and Pledge but also the Cause So the Apostle sets it forth 1 Cor. 15.21 Since by man came death by man also came the Resurrection of the dead Adam being the Head and Root of all mankind he transmitted his sin and death unto all his Off-spring all that were in him when he so sinned and died Even so Christ the Head and Root of all his Elect he communicates his righteousnesse and life to all that are in him This he merited for them by his death and this he applieth and conveyeth to them through his Resurrection As in Adam all die so in Christ shall all be made alive so the Apostle goeth on ver 22. All viz. that are in Christ As for others it is true they shall be raised again and that by Christ viz. by the power of Christ as a Judge The hour is coming in which all that are in the graves shal hear his voice and shal come forth John 5.28 29. But those which are Christs shall all be raised up in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being in him they shall be raised up in him by a vertue flowing from him as from the Head to the members as from the root to the branches Hereby shall their dead bodies be quickned raised changed He shal change our vile body saith the Apostle Phil. 3. last This is the work of Jesus Christ which he shall effect According to the working whereby he is able to subdue all things to himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that efficacious working of a mighty power A power not unlike that which the story tells us went forth from him upon the womans touching his garment Mark 5.30 Jesus knowing that vertue had gone out of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an Adventitious vertue such as God was pleased to put forth at the request of his Prophets but it was a power residing in Christ and so issuing from him in an efficacious way for the healing of her infirmity Even such a power such a vertue shall go forth from Jesus Christ at the last day for the quickning and raising up all those who have here touched him by a true and lively faith Such as are buried with him shall be raised up by him Even as the story tels us of that dead man who was cast into the Prophet Elisha's Sepulchre 2 King 13.21 upon the touch of his bones he revived and stood upon his feet Even so shall all those who are here buried with Christ by mortification they shall be raised up unto a spiritual life here and to an eternal life hereafter and all this by a vertue flowing from him Being engrafted in the likenesse of his death they shal be also in the likenesse of his resurrection And thus I passed through the Doctrinal Part of these two Propositions or Conclusions The Practical Part is yet behind wherein I shall desire you to go along with me with your best attentions lending me not onely your ears but your hearts Applic. Enquire whether we be made partakers of this Resurrection Vse 1. What hath been spoken in the first place I shall bring it home by way of Enquiry We have heard what ones all true believers all that have union with Jesus Christ all that are truely engrafted into him are How they are made conformable to him as in his death so in his resurrection As in the one by mortification dying unto sin so in the other by vivification rising to newnesse of life Now every of us put the question to our selves Numnam ego talis Am I such a one Am I thus engrafted with Christ in the
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
Archangel at the last day when you shall heare the dismall sound of his Trumpet Surgite Mortui Arise ye dead and come to Judgment wil you then plead that it is too soon to arise you wil arise herafter I beseech you think upon this now what answer you must then return to the summons of your Corporal Resurrection and return the same now to this summons of your spiritual Resurrection Doth Christ call unto you and bid you arise from sin He doth so do not put him off with delayes To day if yee will hear his voyce saith the Authour to the Hebrews Hebr. 3.7 citing the words of the Psalmist Psal 95.7 Now whilest salvation is offered now take the present opportunity and make use of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To day The time of this life is but a Day Your Father Abraham rejoyced to see my day saith our Saviour speaking of the term of his own life upon earth John 8.56 And this day is the day of our first Resurrection Arise therefore whilest this day lasteth This is the great work which we have to doe every of us while we are here upon earth and therefore work this work of God whilest this day lasts knowing that the night is coming wherein there is no working as our Saviour tels his disciples John 9.4 And how much of this day is yet behinde how nigh this night may be who can tel How knowest thou but that thy Sun may goe downe at noon and therfore defer not to answer the call of Christ calling upon thee to arise None know whether God wil call again Which if thou shalt do How knowest thou whether ever hee wil call again or no We know what our Saviour once said to his Disciples when hee had twice awakened them and yet coming to them the third time and found them sleeping Sleep on now saith hee and take your rest Matth. 26.45 As if he should have said Now take your course ye may sleep for me as long as you will I will never awaken you more or you wil have little list to sleep ere long whether I awake you or no. Christians there is none of you but Christ hath come unto you once and again many times calling upon you in the Ministery of his word bidding you awake arise Now what do you yet sleep Take heed lest that terrible doome proceed out of his lips Sleep henceforth and take your rest A restlesse Rest There is a time when Christ will call no more My spirit shall not ever strive with man Gen. 5.3 And what knowest thou whether this be not the last time of asking And therefore if he do now knock at the door of any of your hearts call upon you by the inward motions of his spirit as hee doth by the outward Ministery of his word do not put him off as Felix did Paul Act. 24.25 saying you will hear him another time when you have a convenient leisure you will call for him So you may and yet he not answer Because I have called and ye refused saith Wisdom therefore ye shall call upon me but I will not answer Prov. 1.24 28. So dangerous a thing is it to try conclusions with Jesus Christ to try whether the winde will blow again whether the Cock will crow again whether the Trumpet will sound again Doth it now sound in any of your hearts as it doth in your ears calling upon you to arise from sin unto righteousnesse do not say It is too soon Evasion 2. The despairing shift 2. But is it now too late There is the second shift no lesse dangerous then the former I have lien a long time in the grave of sin rotting and putrifying there I am an habituated inveterate sinner Is there yet any hope for me Repentance in age difficult to man not to God Ans This was the Argument that shook Martha's faith Her brother had lien four dayes in the grave But what saith our Saviour to her Said I not unto thee If thou wouldest believe thou shouldest see the glory of God John 11.40 The like I say unto thee Art thou an aged sinner Suppose one of those the Prophet Isai speaketh of Isai 65.20 A sinner of an hundred years old yet only believe thou shalt see thou shalt feel the glory of God the glorious power and grace of God in changing thee yet before thy change cometh working this Resurrection in thee and for thee To thee this work is now more difficult not so to him who is the Resurrection and life It was all one to Christ in the dayes of his flesh to raise up the Courtiers son from the sick-bed John 4.46 and Jairus his daughter from the death-bed Mat. 9.25 and the widow of Naim's son from the Biere Luke 7.14 and Lazarus from the grave and that after his three dayes buriall John 11.43 True indeed in the last of these it is said that he groaned in himselfe once and again ver 33 38. But this he did either by way of sympathy expressing his griefe and compassion towards Mary and the rest of the mourners or else by way of Antipathie expressing his anger and indignation against Martha and the rest of those faithlesse ones who so far questioned his power in effecting what hee had undertaken not in regard of any apprehended difficulty in the work which when hee came to it hee effected with a word Lazarus come forth Is it so that you are not only dead in sin but have lyen long in that state under the power of this death yet despair not But in this state I have often withstood the Call of God Doubts Answered Repl. 1. Resisting the call of God Oft have I heard the voyce of Christ but have not answered it Oft have I felt the strivings of the Spirit of grace but have checked resisted quenched the motions thereof And so had the Jews done Ans as Stephen tels them to their face Acts 7.51 Ye stiff-necked and uncircumcised in hearts and ears ye do always resist the holy Ghost yet Peter invites them to repentance with assured hopes of mercy upon their coming in and accepting the offer Act. 2.38 Repent ye therfore and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall received the gifts of the holy Ghost Of which gifts the chiefest is this of Regeneration But I fear Repl. 2. The case of Apostacy I am in the number of those of whom St Jude speaks ver 12. of his Epistle A Tree that is twice dead a relapsed Apostate one that hath fallen away from the grace of God after that I was once enlightned one that hath fallen back again into a state of sin and death after that in my owne and others apprehensions I had begun to live the life of grace So as I fear I am also as he speaketh plucked up by the roots for ever cut off from all hope
of spiritual union or Communion with Jesus Christ under an impossibility of ever being renewed of ever partaking in a second spiritual Resurrection Answ Answ Still this makes the case more difficult yet despaire not Surely Lazarus died again after his first resurrection yet shall his body be raised again at the last day Believe it Christ is able to do as much for thy Soul as he will do for his Body And this if thou beest not stil wanting to his grace he will do Restore thee from thine Apostacy Quest Quest But what then shall I do that I may be made partaker of this grace that I may have my part in this first resurrection What to be done to attain this Resurrection nay being a dead man what can I do A dead man is a meer patient in the work of his own resurrection Ans Answ True and so is a sinner in the first act of his own Conversion as I have before shewed you In thine own strength without Christ thou canst do nothing in this way as our Saviour tels his Disciples John 15.5 what Paul saith of a dead Body 1 Cor. 15.43 we may say of a dead Soul It is sown in weaknesse Being dead in sin it is in a state of impotency not able to raise it self or to contribute ought toward it own resurrection But yet this thou mayst doe and this be thou directed to do 1. Wait and attend upon God in the use of Direct 1 those means whereby he ordinarily effecteth this Resurrection This could that poor Waite upon God in the use of means impotent bed-rid man in the Gospel do John 5. Though he could not put himselfe into the waters yet he could lye at the pool And the like maist thou doe Though thou canst not quicken and raise up thy self yet thou maist attend upon those means whereby God is wont to convey that grace whereby he effecteth this work which is the Ministry of the word By this means it was that those dead bones were quickned Ezek. 37. viz. by the Prophets prophecying upon them verse 4. Hee said unto mee Prophecie upon those bones and say unto them O ye dry bones hear the word of the Lord. And by this means it is that dead souls are quickned by the Ministry of the word This is the Trumpet of Jesus Christ Here is the voyce of Christ to be heard whereby he quickneth the dead And therefore with care diligence conscience attend upon this Ordinance hearkning and listning to hear the voyce of Jesus Christ 2. Direct 2 Not hardening our hearts Not hardening the heart Let that be a second direction To day if you will hear his voyce harden not your hearts Heb. 3.7 This men of themselves can do Though they cannot soften their own hearts yet they can harden them and that by resisting the motions of the spirit of grace Now would you have your part in this first Resurrection take heed of thus hardning your hearts take heed of resisting quenching the first Motions of this spirit but give way to them let in the voyce of Christ into your soules Let in the voyce both of the Law and Gospel Let in the voice of the Law The voyce of the Law for the awakening of you This is the first use of the Law to rouse and awaken dead souls to convince poor sinners of the sinfulnesse and misery of their Naturall Condition Let it bee usefull to you in this way Give way to the spirit of conviction for the awakening of you Were it possible that a dead man could be awakened and made apprehensive and sensible of that state wherein he is being under the power of death to see how he hath the grave for his house and maketh his Bed in the darkness where corruption and the worme claime kindred of him being his onely Companions as Job describeth that state Job 17.14 he should not need to be perswaded to arise and come forth and to accept of a Resurrection being tendred to him Surely so would it bee with poor sinners Were their consciences but once thoroughly awakened and themselves made apprehensive of the misery of their naturall condition how their soules ly putrifying and stinking in the grave of sin they should need no other argument to induce them to come out from thence and to accept of this new life offered and tendred unto them Suffer your selves therefore to be thus awakened Give way to the discoveries of the Law bringing them home to your selves in your own particular that so you may see and feel your selves in a state of sin and death under the power of a spirituall death bound over unto Eternall death Let in the voice of the Gospel Answering it Being thus awakened by the Law now hearken to the sweet voice of Christ in the Gospel calling upon you and commanding you to arise and stand up from the dead Lending not only your ears but your hearts to this call closing with it returning answer to it as old Elie adviseth young Samuel to do in a like case 1 Sam. 3.9 speak Lord for thy servant heareth Thus when Christ shall be pleased to call upon you outwardly in the Ministry of his word inwardly by the motions of his spirit inviting perswading requiring you to arise from sin to Righteousnesse give entertainment to this call of his accepting this offer of grace by faith receiving Christ himselfe into your hearts yeelding up your selves unto him to be framed and fashioned according to his will So doing he wil communicate himself unto you in this blessed way being unto you Resurrection and life For this you have his expresse promise with an Ecce a Behold before it that you may take the better notice of it Revelation 3.20 Behold I stand at the door and knock If any man hear my voice and open the door I will come in and sup with him and he with me The Doore there spoken of is the doore of mens Consciences At this door Jesus Christ standeth attending and waiting with much patience upon poor sinners Thus standing at this Doore he knocketh this hee doth by outward means and inward Motions as one desirous of admittance Now saith he If any one hear my voyce not only giveth me the bare hearing but hearkneth attendeth to what I say And openeth the door thereupon letting me into his heart receiving me by faith accepting me as a Saviour and a Lord I will come and sup with him c. I wil now communicate my self unto him in the most intimate way letting into his soul the sweetest and most efficacious influences of my grace and spirit for the carrying on and perfecting that blessed work which is there begun This will Jesus Christ doe to the soul that thus hearkneth to his voyce to his Admonitions Exhortations Offers Promises receiving him by faith cleaving to him by Love submitting to him by Obedience he will be to it Resurrection and Life The
perfected till grace be swallowed up of glory The Christian's rising to newnesse of life is like the Suns rising upon the earth which is by degrees higher and higher till it cometh to the Zenith the mid-heavens The comparison is Solomon's Prov. 4.18 The path of the just is as the shining light which shineth more and more unto the perfect day Such is the path of the righteous in the work of Sanctification herein he maketh a progression going as the Travellers did to Sion from step to step from strength to strength Psal 84.7 This is a work not perfected at once The inward man is renewed day by day 2 Cor. 4.16 So much as I told you the Apostle here in the Text insinuates where speaking of this first Resurrection he speaketh of it not in the present or preterperfect but in the future tense not we are but we shall be planted together in the likenesse of his Resurrection Thus is it with Mortification in the best it is an imperfect work Nondum prorsus mortui sumus peccato saith Beza upon the Text We are not as yet wholly dead unto sin However the relicks and remainders thereof are not imputed to believers yet they are not altogether freed from the power of it And so is it with Vivification this first Resurrection They who have their part in it are not yet wholly risen Here the School distinction takes place Totus homo sed non totum hominis The whole man is risen but not the whole of the man In a regenerate person the whole man is renewed every part spirit soul and body but not wholly stil there are some relicks of the old man some remainders of corruption left in him still he doth haerere in luto his feet do still after a sort stick fast in the mire of corruption alluding whereunto as may be conceived our Saviour tels his Disciples John 13.10 that He who is washen needeth not save only to wash his feet A metaphor or similitude taken from a man washing himselfe in a river whose body is washen and clean onely his feet being in the mire still need washing Or as Grotius apprehends it from a man coming out of a Bath bare-foot his body is clean onely his feet are soiled with dust So is it with believers who are washen in the bloud of Christ they are freed from the guilt of sin and they are freed from the regning power and dominion of sin The whole man the person is washen but not the whole of the man stil there is some soile which cleaveth unto their feet some relicks of sinfull corruption remaining to be washen away They which are risen have yet need to rise more and more And this do you Are you risen yet rise rise daily As Paul saith of his dying 1 Cor. 15.31 He died daily So let it be with your rising from sin to righteousnesse Rise daily And that 1. In respect of the acts of sin 1. In respect of the Acts of sin You daily fall into sin and therefore rise daily from sin The just man falleth seven times a day and riseth up again saith the Wise-man Pro. 24.16 It is true as well of falling into the evill of sin as of misery Thus he falls seven times a day that is often Now daily falling rise again daily by the renewed acts of repentance renewing your sorrow for sin your resolution against it 2. In respect of carnall and sinfull security Secondly In respect of carnall and sinfull security wherewith the most sanctified souls are subject to be surprized and overtaken Even the five wise virgins slept as well as the foolish Mat. 25.5 From this sleep arise daily Awake thou that sleepest and stand up from the dead saith the Apostle speaking to believers as well as others Eph. 5.14 Though they do not sleep as others 1 Thes 5.6 yet they are subject to sleep as well as others though they do not sleep a dead sleep as Lazarus did of whom our Saviour saith I go to to awake him out of sleep John 11.32 Such is the sleep of unregenerate persons yet they may sleep a deep sleep such as Peter and James and John did in the Mount where their Master was transfigured Luke 9.32 and the rest of the Disciples in the Garden where their Master was apprehended of whom it is said they were heavy asleep Mat. 26.43 Though they do not sleep in a state of sin yet they may for a time sleep in some particular sin So did David who lay divers moneths in those foule sins of his And so did Peter for a while till the crowing of the cock awakened him In this respect then awake and arise daily shaking off this sinfull security stirring up your selves to an holy vigilancy and watchfulnesse over your hearts and lives 3. And thirdly thus arise also in respect of the power of sin 3. In respect of the power of sin Still there are and will be some relicks of habituall corruption left in the soul somewhat of the old Adam remaining to be put off That ye put off the old man saith the Apostle speaking to his believing Ephesians Ephes 4.22 In this the Believer's Resurrection is like unto Lazarus his who coming out of the grave brought his grave-clothes with him John 11.44 Thus is it in this first Resurrection though the person be brought out of the grave of sin yet he hath the grave-clothes still hanging about him some remainders of corruption which are yet to be put off Paul writing to his Colossians Col. 3. though for the main he looked upon them as such as had put off the old man as he saith ver 9. yet he presseth upon them a further degree of mortification But now put you off all these things anger wrath malice c. ver 8. Lo here what are the rags of the old man even all sinfull lusts inordinate affections And these are Christians to be daily putting off more and more This do you who are risen with Christ every day labour to get more and more strength against your corruptions a more full conquest over them that you may find your souls daily advancing to a further distance from the state of sin rising more and more out of this grave 4. In respect of newnesse of life 4. And thus arising from sin rise daily to newnesse of life indeavouring a further renovation of the new man That it may be renewed more and more as in knowledge Ye have put on the new man which is renewed in knowledge saith the Apostle Col. 3.10 so in holinesse and righteousnesse which are the other parts of this new man as the Apostle tels us Ephes 4.24 Have you begun to put on this new man put it on daily more and more by indeavouring to grow in grace and in the knowledge of your Lord and Saviour Jesus Christ as Saint Peter exhorts in the close of his second Epistle Adding one grace to another to faith vertue to