Two TREATISES: The One, Handling the DOCTRINE Of CHRIST's MEDIATORSHIP: Wherein The great Gospel-Mystery of Reconciliation betwixt God and Man is opened, vindicated, and Applied. The Other, Of MYSTICAL IMPLANTATION: Wherein The Christian's Union and Communion with, and Conformity to Jesus Christ, both in his Death and Resurrection, is Opened, and Applied. As they were lately delivered to the Church of God at Great Yarmouth, By JOHN BRINSLEY, Minister of the Gospel, and Preacher to that Incorporation. London, Printed by T. Maxey, for Ralph Smith, at the sign of the Bible in Cornhill, near the Royal Exchange. 1651. To the Christian READER. EVery natural man will readily assent to this Assertion of Solomon, Eccl. 11.7 viz. Truly the light is sweet, and a pleasant thing it is for the eyes to he hold the Sun: And every considerate experienced Christian (valuing Gospel Sunshine at a far higher rate) doth with the blessed Apostle, Phil. 3.8. account all things but loss; for the excellency of the knowledge of Jesus Christ his Lord: neither designing, nor desiring to know any thing in comparison of him crucified. 1 Cor. 2.2. Mal. 4.2. Pro. 2.10. Although every beam from this Sun of Righteousness is pleasant to the sanctified soul, yet nothing in the mystery of Christ, is more affectionately taking upon the heart which loves and improves him, than the discoveries of his taanscendent transactions as Mediator betwixt his Father and the Elect, in reference unto all soul concernments, from their first Conversion, to their full Glorification. This Fundamental truth of the Gospel (viz.) the happy execution of Christ's Mediatorship, in purchasing by his passion, Heb. 7.25. and applying by his intercession, whatsoever may conduce to the complete bliss of his people, is very well cleared, and strongly defended from pregnant Scripture in this ensuing Treatise. The reverend and laborious Author (my ancient and worthy friend) hath also added thereunto another profitable Piece, viz. A Discourse concerning the Believers Conjunction & Communion with Christ. Both which will (I hope) be found very useful both for information and comfort, unto them who shall seriously peruse them. In them the understanding Reader shall taste the savouriness of the Author's spirit, and see Scripture Authority backing all the particulars which he holds forth unto public consideration. England of late years hath been unhappily pestered with frothy and pernicious Pamphlets, which have tended only to feed men's lusts, and to satisfy the itching humours of vain hearts: Oh, that the Almighty would give us again to prize and relish such wholesome Treatises, whereby our souls may be edified in the knowledge and practical improvement of Jesus Christ. In him I am Thy Friend and servant, SIMEON ASHE. Sept. 22. 1651. ΜΕΣΙΤΗΣ: OR, The One and Only MEDIATOR Betwixt GOD and MEN, The MAN CHRIST JESUS. Wherein The Doctrine of Christ's Mediatorship is largely handled; And the great Gospel-Mystery of Reconciliation betwixt GOD and MAN is Opened, Vindicated, and Applied. As it was lately presented to the Church of God at Great Yarmouth, BY JOHN BRINSLEY, Minister of the Gospel, and Preacher to that Incorporation. 2 COR. 5.18. God hath given to us the Ministry of Reconciliation. PSAL. 11.3. If the foundations be destroyed, what can the Righteous do? London, Printed by Tho. Maxey for Ralph Smith, at the sign of the Bible in Cornhill, near the Royal Exchange. 1651. Memoriae SACRUM. To the Eternal Honour OF THE One and Only Mediator betwixt God and Men, The MAN CHRIST JESUS, His blessed SAVIOUR and REDEEMER: J. B. The unworthiest of his Redeemed Ones, in Testimony of his unfeigned Gratitude for so unestimable a Favour, Humbly Dedicateth these His WEAK, & (so far as they are his) WORTHLESS MEDITATIONS. To the Pious and Judicious Reader. Reader, Dost thou expect an Account of the Preaching and Publishing of this Treatise, take what the Frontispiece holdeth forth. The Word of Reconciliation is that sacred Depositum, which God hath committed to his Ministers, not that it should be smothered in their private bosoms, but that by them it might be transmitted and published to the world. And such is the main Subject of this Discourse, which is here Doctrinally opened and Practically applied. As for the polemical and Controversall Part of it, I wish it were not too justly occasioned through those pernicious errors of Socianisme, which now, among the crowd of many other, begin to walk abroad, striking at the very Root or Foundation of that Religion, which hath hitherto been called Christian. And If the Foundation be destroyed, what shall the Righteous do? This it is which hath stirred my spirit to appear in this cause, thus to † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judas v. 3. contend (which I am required to do, and that earnestly,) for that faith which was once delivered unto the Saints: Wherein my design is, not so much to recover those who are already taken in this snare; who are by others (how justly let themselves see to it) looked upon for the most part, as men so wedded to their own carnal Reason, as that they disdain to submit themselves to God's Reason; not regarding the Authority of Scripture further than as it complieth with the genius of their natural Principles. So much their Master and Leader sticketh not to profess, who hath in downright terms published it to the world, that as for, * Nec si ubique clarissimis verbis testatum reperiremus, sic tamen rem se habere nobis compertum esset. Socin. de Jesus Christo Servatore, part. 3. cap. 2. God's punishing our fin in, and upon his Son Christ, though he should find it every where attested in most express words in Scripture, yet would he not take it for granted that so it is. And again, speaking of Christ's Satisfaction: † Ego quidem, etiamsi non semèl, sed saepè id in sacris monimentis scriptum extaret, non idcircò tamen itaà rem prorsùs se habere crederem, ut vos opinamini. Socin. ibid. cap 6. Acts 8. 22. For my part (saith he) though I should not once, but often meet with textant in sacred Records, yet would I not for all that believe that it was so indeed. Now if his followers be of the sane mind, I shall leave them as I find them, only praying for them, (what Simon Peter willeth Simon Magus to do for himself, that upon their Repentance, this thought of their heart may be forgiven them. It is for the sake of others that I have spent this little strength; such whose veins are not as yet infected with this poison. For them have I prepared this Antidote, that their spirits being confirmed in the ancient and received Truths of God, they may not by whatever devices of Satan, or his Instruments, be removed to another Gospel. In the managing of this Controversy, I must acknowledge (what my Margin confesseth) myself to owe not a little to the learned Grotius. But whether to Grotius Orthodox, or Grotius Heterodox more, I must say I cannot readily tell. I have made use of both, comparing the one with the other, his former with his later thoughts, his Book De Satisfactione, with some of his Comments. So doing, I have found the one clear and candid, free from subterfuge, or evasion; such as (whatever hath been assayed by way of reply to it) may give full satisfaction to any unprejudiced spirit: The other so palpably guilty of both, as that they deserve both Censure and Pity. And this to me, (and I suppose it may be the like to others,) hath been, and is no small confirmation of this Truth of God. Surely, if any one had been able to answer Grotius, it should have been Grotius himself, than whom I know none more able to have done it, and (as it seemeth) none more willing. But finding him so foiled by himself, so unable by all his Artifice, to build again what before he had destroyed; I cannot but subscribe to that Apocryphal Text, 1 Esdras 4.41. Magna est veritas, & praevalet: Great is Truth, and mighty above all things. May these my poor labours contribute aught towards the clearing and vindicating of this sacred Truth, (upon which I do freely adventure my own soul, not knowing in what other way to look for salvation,) whilst God hath the Glory, and others the Benefit, myself shall have what I aimed at. In the desire whereof, I rest Thine in the Service of this blessed Mediator, JOHN BRINSLEY. An Alphabetical Table of the chief Points handled in this TREATISE. A CHrist an Advocate for his people, and how. p. 168 Christ an Agent, or Leaguer Ambassador in heaven, 160 How Christ performeth the office of an Agent in heaven for us on earth 162 Angels, whether they have any benefit by Christ's Mediation 198 Christ the Head of good Angels 202 To the good Angels Christ is a Mediator of Confirmation 201 Primitive Angel-worship 268 Christ the Anointed, how 38 The Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained 75 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded 77 Comfort against fear of total and final Apostasy 233 Christ's appearing on earth in the end of the world 88 Christ appeareth once upon earth, and once in heaven 90 Christ an Arbitrator betwixt God and Man 48 To receive the Atonement, what 246 Christ an Attorney for his people, and how 170 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained 125 B HOw Christ is said to bear our sins 66 The difference betwixt Christ's bearing our sins, and our sicknesses 67 Sins expiated by Blood 102 Covenant old and new, both made with Blood 148, 149 C CHrist called to the office of a Mediator, and that by God his Father 34, 36 How Christ was called to this Office 37 When Christ was called to this Office 42 Christ a Surety by way of caution 139 Conditions of the new Covenant, Faith and Obedience 141 Christ an undertaker for the performance of these Conditions ibid. No cruelty in the Sufferings of Christ 129 Cruelty what, and when 130 D DAvid anointed, a type of Christ 38, 39 The death of Christ more than a preparatory to his oblation 93 Comfort against Death 239 The Law, Deuter. 24.16. against commutations of Punishment, explained and cleared 114 Christ the Disposer of his people 193 Christ a Dispenser to his people ib. E SAtan a Mediator of Enmity 28 Mediators of Enmity too many 29 Natural enmity betwixt God and Man 221 Sense of enmity preparatory to reconciliation. 222 Enmity against God to be laid aside 247 Expiation how understood by the Socinian 98 Christ's expiation properly of the guilt of sin ibid. Expiatory Sacrifices under the Law a type of Christ's expiation 99 Sacrifices under the Law, how they are said to expiate 101 Ezek. 18.20. explained and vindicated 106 F FAith and Repentance subordinate unto Christ and his satisfaction 110 Forgiveness of sins, how consistent with Christ's satisfaction 125, 126 The Parable of the King's forgiving his servants Mat. 18.23. explained. 127 G A double Garment wherewith Christ clotheth his Elect 191 The Elect gathered by Christ into his Kingdom of Grace and Glory, and how. 181 Christ's giving himself for us explained and vindicated. 74 Christ truly God, evinced by Scriptures. 10 The Godhead of Christ evinced by Argument. 12 Christ not Mediator only as God 204 God taken Essentially and Personally 209 Christ as God-man differeth from God and man 210 Christ as God differeth from his Father, a threefold difference. 211 The Godhead of Christ concurred with his manhood in all the acts of his Mediatorship. 213 The Godhead concurring with the manhood in suffering, 4 ways. 216 Christ a governor generally over the whole world, specially over mankind. 175 Christ's government over the Reprobate world. 176 Christ's government over the Elect world. 180 Christ's outward government in his Church. 184 Christ's inward government in the Hearts of Believers. 185 The Grace of God consistent with Christ's Satisfaction 120 Grace gloriously manifested in Christ his satisfaction in five particulars 121 etc. The Grace of God exalted by the Doctrine of Christ's satisfaction, more than by the Socinian Doctrine 123 The Grace of God in vain to four sorts of Persons. 242 The Grace of God in Christ to be received. 246 Gild under the Law twofold, viz. Ceremonial (External) Moral (Eternal.) 101 H hearts of men not known by Saints or Angels. 269 Hebr. 9.26. opened, and glossed upon 88 The Holy Ghost, how said to intercede 261 I CHrist took our infirmities, how 69 Comfort against daily infirmities 231 Innocent persons may suffer for the nocent, and how 115 Christ an Interpreter betwixt God and Man 50 Christ an Intercessor upon earth, in heaven 154, 156 Intercession made by Christ for his people, but against his enemies 157, 158 Christ's Intercession a necessary Transaction, putting life into his death 159 Saints upon earth, how Intercessors 259 Neither Saints nor Angels properly Mediators of Intercession 266 Isai. 53. a clear Prophecy concerning Christ's Satisfaction, opened 63 Isa. 53.4. compared with Mat. 8.16. and cleared 66 Comfort against the last Judgement 240 Christ's Satisfaction, how consistent with the Justice of God. 113 Justice twofold Strict Moderated ibid. Justification an act of grace, notwithstanding Christ's Satisfaction. 124 L Jacobs' Ladder, the mystery of it 46 Christ a Lidger-Ambassadour in heaven, and great need he should be so 161 Whether one man may lay down his Life for another. 117 Christ an absolute Lord over his own Life 118 Christ gave his Life a ransom for many, for a world 119. 126 Gods eternal Love to his Elect, what 26 The Love of God demonstrated in appointing and giving Christ to be a Mediator. 35 This Love declared in three particulars 225 M MAgistrates, though enemies to the truth, must be prayed for, and why 3, 4 Christ true Man, but not meet Man 119 Christ Mediator not only as Man 204 The Man Christ Jesus, why so called 207 Christ a Mediator betwixt God and Men 6 A twofold Mediation of Christ Satistantiall Operative 7 Mediation of Christ, how managed and carried on, viz. by 5 stops 48 Christ a complete Mediator, showed in five particulars 249 Mediators of Redemption Intercession a Romish distinction. 263 To a Mediator of Intercession two things requisite, neither of which agreeth to Saints or Angels 266 To us but one Mediator 270 Christ Mediator as God-Man 212 Christ the only Mediator 254 Moses and others, how called Mediators 258 Whether Saints or Angels be Mediators ibid. Mediation of Christ a spring of consolation. 228 Mediation of Christ to be made use of 253 The Mercy of God, how consistent with Christ's Satisfaction 129 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word opened 6, 7 Christ a Middle person betwixt God and Man. 8 Millenaries refuted 90, 161 N WHy Christ must partake of both Natures. 19 According to what Nature Christ is Mediator 203 The concurrence of the two Natures in the work of Christ's Mediatorship explained 220 O WHether a party offended may be a Mediator. 211 Christ offered up himself, how 87 Christ a Mediator by Office 20 The Office of Mediator, how conferred upon him 33 P WHether God could not have pardoned sin freely without any Satisfaction 131 Christians ought to be Peacemakers, only in God's way 31, 32 Perseverance of Saints undertaken for by Christ 143 The death of Christ a true Price, or Counterprice 80 Promises of Remission and Salvati-upon the Conditions of Repentance and new Obedience, how to be understood 109 Promises assured by Christ: viz, by his Word, Works, Blood, Spirit 145, etc. Properties of God agreeing to Christ 13, etc. Christ the Propitiation for our sins, the word, and thing explained 85, etc. Christ a protector to his people 186 Christ a provider for his people 187 Christ purgeth our sins, how 97 Christ purgeth not only from power, but guilt 98 How Christ is said to put away sin 91 R CHrist a Ransom for us; word and thing explained 76 God forgiveth sin without any recompense 128 Reconciliation the great business of Christ 21 Reconciliation what it imports ibid. To be reconciled to one, the phrase expounded 24 & 82 Reconciliation by Christ mutual 23 Reconciliation on God's part 25 & 83 Reconciliation on Man's part 27 Reconciliation a blessed work 28 Christ being a Mediator of reconciliation, a pattern for our imitation 30 Reconciliation betwixt God and man how effected 46 The way and means of Reconciliation imparted in the Gospel 53 Christ the meritorious cause of reconciliation 81 The same way of reconciliation under the old Testament and under the new 111 Comfort to such as desire reconciliation with God 228 A threefold relation betwixt Christ and the Believer viz. Natural Mystical Voluntary 115 Whether a man may remit what he pleaseth of his own tied 133 God cannot part with his right, though man may. 134 Christ the rewarder of his people 195 S THe Sacrifice of Christ was offered upon Earth, not in Heaven 92 By this Sacrifice Christ putteth away sin 93 Satisfaction of Christ, the word not mentioned in Scripture 61 Satisfaction of Christ evinced by Scripture Testimonies, in the Old Testament and New 63, 72 The Death of Christ, how satisfactory 81 Whether God could not have found out some other way of Satisfaction then by the death of his Son 134 Why God put the salvation of man upon this way of satisfaction 135 In the Satisfaction of Christ, there is a joint manifestation of God's Justice and Mercy 137 The Scape-goat a type of Christ 96 Sealing, what signified by it, and how Christ is said to be sealed 41 Christians may be confident, but not secure. 235 Socinian doctrine about the suffering of Christ, explained and confuted. 79 Socinian Objections against Christ's Satisfaction answered 105 Christ a Solicitor for his people 172 Christ the Son of God, how 12 Speculum Divinum a School fancy 268 Christ no stranger to those for whom he suffered and satisfied 115, 116 Christ suffered for us, not only for our Good, but in our stead 72 In the sufferings of Christ no Cruelty 130 Christ a Surety betwixt God and Man 56, 79 A Surety, what 58 Christ a mutual Surety ibid. Christ a Surety on man's part by way of Satisfaction 59 Christ a Surety on man's part by way of Caution 139 Christ a Surety on God's part to man 144 T CHrist taketh our sins upon him, and taketh them away 95 Comfort against Tentations 236 Truth of God in his Threaten, Promises, how consistent with Christ's Satisfaction 106, 109 W. COmfort against wants temporal and spiritual 237 Witness of the Spirit, what 152 Divine works, viz. Creation and Providence attributed to Christ 15, 16 Divine Worship given to Christ 17 Z. ZAleucus a just Judge and a merciful Father in the same act. 137 ERRATA. Page 7. line 3. r. Castellio. p. 11. l. 4. r. Tzidkenou. p. 18. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 23. l. 4. r. grand work. p. 52. marg. r. Gennadius. p. 55. r. as the Apostle saith of himself. p 76. l. 6. r. and. p. 77. l. 7. deal of. p. 92. marg. r. Ostensionis. p. 105. l. 22. r. oppugning. p. 110 l. 30. r. Repentance without Faith. p. 111. l. 23. r. new. p. 115. l. 30. r. Joshua. p. 123. l. 26. r. whence. p. 154. l. 9 r. mystical. p. 192. l. 4. r. garment. p. 201. l. 13. r. These. p. 105. l. 20. r. here calleth. p. 213. l. 23. r. retract. p. 215. l. 22. r. secretioribus. p. 240. l. 2. r. partaker. p. 241. l. 1. r. unbelievers. p. 256. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 262. l. 32. r. other. p. 269. l. 21. r. renounce. ΜΕΣΙΤΗS, OR, The One and Only Mediator betwixt God and Men, the Man CHRIST JESUS. 1 Tim. 2.5. For there is one God, and one Mediator betwixt God and men, the Man CHRIST JESUS. AMongst Ministerial offices and services there are two which are looked upon as chief and principal, viz. Coherence to speak from God, and to God. To speak from God to his people, to speak to God for his people. The one of these is done in Preaching, the other in Prayer. Touching both these our Apostle Saint Paul indoctrinates his scholar Timothy in this Epistle. The former he doth in the close of the chapter foregoing, ver. 18. where he giveth it in charge to him, that he should [War a good warfare.] And that not only as a private soldier, a private christian, [fight the good fight of faith] (as elsewhere he exhorts him: 1 Tim. 6.12. ) but as a public officer, a Minister of the Gospel, maintaining the truth of God against all false Teachers and Corrupters of it. [Holding faith and a good conscience:] So it followeth: Faith, the Doctrine of faith, that sacred Depositum, the doctrine of the Gospel which was committed to his trust; This Timothy must hold, 1 Tim. 6.20. holding it fast, and holding it forth; therein discharging his conscience in the sight of God and Man. The later of these he doth in the former part of this chapter, which beginneth (as you may see) with a serious exhortation and incitement to all kinds of public prayer [I exhort therefore, that first of all Supplications, Prayers, Intercessions, and giving of thanks be made:] But for whom should they be made? why, generally, [for All men] i. e. All sorts and conditions of men. For so must we understand that universal Particle, Particula universalis semper ad hominum genera referri debet, non ad personas. Calv. ad Textum. both there, and where else we meet with it in this chapter (as Calvin noteth it upon this text) as relating not unto all particular individual persons; (for there are some for whom Christ would not pray: [I pray not for the world, Joh. 17.9.] viz. the Reprobate world, that mundus damnandorum (as Augustine calleth it,) such as in God's eternal purpose and decree were passed by, and ordained to just condemnation for sin: And there are some for whom Christians may not pray, viz. Malicious apostates, such as have sinned that sin unto death, the sin against the Holy Ghost, 1 John 5.16. [I do not say (saith Saint John) that a man should pray for it,] pray for pardon for any that have committed that sin, which in itself, is irremissable, unpardonable,) but to the several species, the several kinds and conditions of men, not only Jews but Gentiles; not only Christians but Infidels, not only friends but enemies. Thus in general, Pray for all men. More particularly, for Public persons, Magistrates, Rulers. So it followeth, [For Kings and all that are in Authority:] Magistrates, whether supreme, or subordinate: All that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in eminent place, the Higher Powers, Rom. 13.1. as the Apostle elsewhere calleth them: Such must be remembered by Timothy and others, and that in the first place. But how so? what, were not the Magistrates and Rulers of those times generally (if not universally) professed Enemies to the Truth and Church of God, persecutors of the Saints? True; such they were; And in that regard possibly some might make it a question whether they ought to be prayed for, or rather prayed against. To take off that scruple, and to set on the general duty, the Apostle subjoins three or four Arguments or Reasons in the verses following. 1. The first whereof peculiarly concerneth them. And it is fetched from that Head which swayeth most with Flesh and Blood, ab utili; from the profit and advantage that might accrue from this Duty. In so doing, Timothy and others might reap no small benefit. By this means, through the blessing of God upon the government of superiors, they might enjoy a Civil peace [That we may lead a quiet and peaceable life in all Godliness and Honesty, ver. 2.] 2. But, however (in the 2d place) in praying for them, and others, they should perform a service acceptable unto God [For this is good and acceptable in the sight of God our Saviour, ver. 3. 3. A 3d Argument is taken from God's gracious purpose revealed in the Gospel, which extendeth itself indefinitely, and indifferently to all sorts of persons [Who will have all men to be saved, and to come to the knowledge of the truth, ver. 4. 4. A 4th and last (being near a kin to the former) is taken from that common Interest which all sorts of persons have, or may have, in the same God, and in the same Christ, [For there is one God, and one Mediator betwixt God and men, the Man Christ Jesus.] One God both to Jews and Gentiles. [Is he the God of the Jews only? (saith the Apostle Rom. 3.29.) Is he not also of the Gentiles? Rom. 3.29, 30. Yea of the Gentiles also. It is one God that justifeth the Circumcision (the Jews) by faith, and the Uncircumcision (the Gentiles) through faith.] And as one God, so one Mediator; As one God the Creator and Father of all, so one Lord Jesus Christ by and through whom all may have access unto that God. And thus have I brought you to the words of the Text. Out of which I shall only single forth the later clause. A clause which holdeth forth unto us that great Gospel-foundation, upon which the whole work of man's salvation resteth; the very sum and substance of all Christian Religion. There is one Mediator betwixt God and men, the Man Christ Jesus. General Proposition. For the better handling of which Proposition, that I may not grasp too much at once, I shall divide it, and draw it forth into two. 1. Jesus Christ is a Mediator betwixt God and men: 2. He is the one and only Mediator. Divided into two Doctrines. In the former we have the general office of Christ, he is a Mediator. In the later we have the peculiar Appropriation of this office unto him, with an Exclusion of all others from having any share in it; He is the one and Only Mediator. Upon these two I shall insist severally; craving your best Attentions to go along with me; this being a subject of high consequence and concernment. Begin with the former. Doct. 1. Jesus Christ is Mediator betwixt God and men. Confirmat. Jesus Christ is a Mediator betwixt God and men. So we find him elsewhere styled. Gal. 3.19. The Apostle speaking of the Law given upon Mount Sinai, he saith it was ordained by Angels in the hand of a Mediator. Who was that Mediator? Moses (says some;) whom God made use of as an Internuncius, an Agent or Interpreter between him and his people. Vide Bezam. Gr. Annot. So Beza earnestly contends that the word there must be understood, Ex Graecis, Chrysostomus, Theophilactus, Occumenius, Ex Latinis, Ambrose, Augustinus, Hieronimus, Primasius, citati per Cl. Espencaeum de Mediatore, Cap. 4. giving divers Reasons for it. Others (amongst whom judicious Calvin is one) understand it of Christ, of whom Moses was a figure. Moses was a Typical, Christ is the true Mediator. More clearly and expressly in that Epistle to the Hebrews, the Author speaking of Christ, he calleth him the Mediator of a better Covenant, Chapt. 8.6. id est, the new Covenant. So he elsewhere explains it, [The Mediator of the new Testament] Chap. 9.15. [Jesus the Mediator of the new Covenant.] Chap. 12.24 Not to spend time in exhorting or confirming a granted truth. Our main business will lie in Explication, Illustration, Application. Explicat. By way of Explication, we shall look first upon the Word, then upon the Thing. 1. Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. For the Word: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Original. A word which Erasmus looketh upon as peculiar to the sacred Scriptures, not to be found amongst profane Authors. In the translating of it I find some slight difference. Tertullian sometimes, (and after him Catellio) renders it Sequester, an Umpire, or arbitrator, one that standeth indifferently disposed betwixt two parties. Others, Interventor, Internuncius, one that cometh betwixt two parties as an Agent, a Messenger. Others, Interpres, an Interpreter, one that imparts the mind of one to another. Others, Intercessor, one that intercedes, steppeth in betwixt two, to let and hinder the exceeding of somewhat which is betwixt them. Others, Conciliator, a Reconciler, one that procureth Love or Agreement betwixt two or more, who were strangers, or Enemies each to other. Not to trouble you with these trivial differences. The word properly signifieth, as our translation renders it, Mediator, A Mediator, a Middler, a Middle person that dealeth betwixt two others. This for the Word. 2. For the Thing. 2. Of the Thing. How and in what respect is Christ said to be a Mediator? To this I answer in the general. He is a middle person dealing betwixt God and man. More particularly and fully. Christ a Mediator in a twofold respect. He may be said to be a Mediator in a twofold respect. 1. In respect of his Person: 2. In respect of his office. In respect of his Person, he is a middle person betwixt God and man. In respect of his office, Tileni Syntagma de Officio Chricti. §. 39 Corn. à Lap. ad Textum. he is a middle person dealing betwixt God and man. The former of these Bellarmine first, and after him some others, call Mediatio substantialis, a substantial Mediation. The later Mediatio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an operative Mediation. Which Distinction, Chamier Panstratia, de Christo Mediatore. however (as Chamier noteth upon it) it be a new-coined one, not to be found among the Ancients, and possibly may be abused by the mis-application of it, (as it is by Bellarmine himself,) yet in itself it is Orthodox, serving not unfitly to explain unto us this great and useful Doctrine. I shall deal with these branches severally. 1. In respect of his Person; God-Man. 1. He is a Mediator in respect of his Person. A middle Person betwixt God and Man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So may he well be called, in as much as he participates of both Natures, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God and Man; God-man. Such a Mediator ought to be; one that hath interest in both parties. And such is the Lord Jesus, One that hath interest in both Natures, the Godhead, and the Manhood. Evinced by Scripture. For this, Scripture is express and clear to those that will not shut their eyes against the light. What else can we make of that known place of our Apostle in the 3d chapter of this Epistle? Magnum est pietatis mysterium, quod manifestatum est in carne. V Lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grot. ad loc. Qui ipse alibi aliter locum citat. sc. Jo. 1.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ver. 16. [God was manifested in the flesh] Not the Mystery of Godliness. (So indeed the Vulgar Latin rendereth it; and so Grotius would have it, leaving out the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God] which (saith he) Hincmarus informs him was added by the Nestorians; and Erasmus conjectures was put in against the Arians, [Great is the mystery of Godliness, which was manifested in the flesh,] viz. by Christ and his Apostles, weak, mortal men.) But [God] was manifested in the flesh,] which word [God] Beza more rightly conceives was in some Copies expunged by those who denied the Divinity of Christ, Vide Bezam in Graec. Annot. ad locum, fusè. or the Union of the two Natures. As for the former reading and exposition (as Beza rightly observes upon it) it is inconsistent with that which followeth in the verse. To let pass other passages; How can it be said of the Mystery of Godliness (what we find in the close of that verse) that it was received up into Glory? Certainly this cannot be applied unto any other thing but the Person of Christ, even God manifested in the flesh. I am not ignorant how Grotius goeth about to elude that Allegation. The Mystery of Godliness, Gloriosè admodùm exaltatum est, nempè quià multo majorem attulit sanctitatem, quàm ulla antehac dogmata. Grot. Annot. ad loc. the Gospel (saith he) may be said to be Exalted in Glory, in as much as it brought in greater sanctity into the world than any other Doctrine before it had done. But the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifieth (as Beza renders it) Sursum receptus est, Received, or taken up. Which the Evangelist Saint Luke applieth unto Christ, Acts 1.2. and ver. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was taken up. The evidence is clear to those that will not Festucam quaerere (as he spoke) seek straws to put out their own eyes withal. That passage of the Apostle is a description of the Messiah, [God manifested in the flesh.] God, i. e. the eternal Son of God, the second Person in the blessed Trinity, being God coessential and coequal with his Father. He was manifested in the flesh, by assuming the humane nature into a personal union with the divine. To the same purpose is that other obvious Text of St John, Joh. 1.14. [The Word was made flesh.] The Word, of which he saith in the first verse, that it was with God, and was God. The increated, essential Word, the second Person in the blessed Trinity, it was made flesh, viz. by taking the nature of a man into such a personal union with his Godhead. Thus was the Messiah, both God, and Man, two natures in one Person; Truly God, and truly Man. Christ truly Man. Truly Man. For that, were there no other Text in Scripture to assert it, this one which we have now in hand would put it out of doubt. [There is one Mediator betwixt God and men, the [Man] Christ Jesus.] As truly God. If there be any question, it must be about his Godhead. That the Arians of former, and the Socinians of later times, have not only questioned, but denied. And for countenance of that their damnable Heresy, amongst other Texts of Scripture, they take hold of this we have now in hand, [There is one Mediator betwixt God and men, the [Man] Christ Jesus.] The Godhead of Christ evinced by Scripture Testimony. But for this also Scripture speaketh as fully, as expressly, as for the former. Testimonies are obvious. In the old Testament, Isa. 9.6. The Prophet speaking of the Messiah, he calleth him the [mighty God] El Gibbor [El] being one of the names of God. More clearly the Prophet Jeremy, Jer. 23.6. This is the name whereby he shall be called, [The Lord our Righteousness.] Jehovah Tzidkeu, Jehovah our Righteousness. A name proper unto God (as the Jews acknowledge) not so communicable to any creature. In the New Testament, Acts 20.28. Paul chargeth the Elders at Ephesus, that they should feed the Church of God which he hath purchased with his blood. The Church of [God] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Lord. So indeed Grotius would evade it, telling us of some Greek Copies that so read it. True, Beza, instanceth in five of them; In quinque Exemplaribus logitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Beza ad loc. Hunc locum eludere frustrà conati sunt Ariani. Bez. Gr. Annot. ad loc. but then they added the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God] to it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord and God. A Text speaking so full for the Divinity of Christ, that (as Beza saith of it.) All the Arians in the world do but in vain go about to elude it. To this add that other obvious one of the Apostle, Rom. 9.5. where speaking of Christ, he calleth him [God blessed for ever.] True it is (what Erasmus observes, Cyprianus lib. adversus Judaeos 2 cap. 5. Hilarius, in Psal. 12.2. Vide Bezam Graec. Annot. and Grotius sayeth hold of) that in citing this Text, some of the Ancients, as Cyprian and Hilary, have left out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God. But that omission (saith Beza) is to be imputed Librariorum vitio, to the writers or keepers of those copies; which plainly appears in that the design of both these Authors in those places is from that Text to prove that the Name of God doth truly and properly agree unto Christ. To which purpose also the Greek Father Athanasius in his disputation against the Arians urgeth both that Text and Word. To these (if need were) other Testimonies might be added, as that known one Phil. 2.6. where the Apostle speaking of Christ, he saith, that He being in the form of God, thought it no robbery to be equal with God.] Which place, however obscured by Erasmus, and wrested and blanched by Grotius, and others, yet speaketh fully for the Divinity of Christ, as Beza clearly vindicates it. Beza Gr. Annot. To these add, Tit. 2.13. & 3.4. Judas 25. 1 John 5.20. And that other Joh. 5.18. where this is laid down for a ground of the Jews malice against our Saviour, that he said, that God was his father, making himself equal with God. For the seconding of these Testimonies, I might subjoin many Arguments clearly evincing the Godhead of Christ. By Arguments. Five of which a Modern Divine, for memory's sake, hath comprised in one Latin verse. Martinius in Symbolum. lib. 2. cap. 5. Jova, Dei Natus, Proprium, Dei et Actio, Cultus. Arg. 1 1 Jova, The name of God; I, his proper name [Jehovah] is given to him. The proper Name of God (Jehovah) given to Christ. So we find it in that place forenamed, Jer. 23.6. 2. Dei Natus, The Son of God. So he Arg. 2 is called Luke 1.35. Gal. 4.4. And that not by Creation, Christ the Son of God. as Angels are said to be, Job 1.6. Psal. 89.6. And Adam, Luke 3.38. Nor yet only by Profession, as all the Worshippers of the true God are called, Gen. 6.1. Nor yet by the Grace of adoption, as all true Believers are, Joh. 1.12. Rom. 8.14. Gal. 4.5. But the Son of God properly so called, his Son by nature, by an eternal generation, an inexpressable and unconceivable emanation of essence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic rectè dicitur, quia singulari modo à Deo processit, Grot. Annot. ad loc. Joh. 1.14. and communication of substance. [Thou art my Son, this day have I begotten thee, Psal. 2.7.] which the Apostle applies and appropriates unto Christ, Heb. 1.5. Thus is he the Son of God so as no creature is, or can be said to be. Thence called, the [only begotten Son of God] Joh. 1.14. 3. Proprium. Many of the Properties of God, Arg. 3 Incommunicable properties are attributed unto him. As, Divine Properties attributed to Christ. 1 Eternity. 1. Eternity. [In the Beginning was the Word,] saith Saint John (Joh. 1.1.) speaking of the Messiah, that Essential word, of whom, and by whom God spoke unto the Fathers. This Word was in the Beginning; Not that temporal and determinate beginning, in time, or with time, of which Moses speaks, Gen. 1.1. [In the beginning God Created the heaven and the earth;] But indeterminate and eternal; so our new Annotation expounds that word. Or, in the Beginning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Sic mos est Hebraeis aeternitatem populariter describere. Grot. Annot. ad loc. when the world began first to be created; then he was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jam tum erat, having a being before it, and consequently from Eternity. So much we learn from that of the Wise man Prov. 8.23, 24, etc. where speaking in the person of Christ the Son of God, the Essential Wisdom of the Father, [I (saith he) was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth, etc.] And to the same purpose our Apostle, Col. 1.17. describing of Christ, He is (saith he) Before all things] viz. all Created things: Before the world was. So much we learn from our Saviour's own mouth, Joh. 17.5. [Father, glorify thou we with thine own self, with the Glory I had with thee before the world was.] Such glory had the Lord Christ with his Father, viz. in the heavens; and that before the world was. This he had not only in regard of Destination, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; sc. Destinatione tuâ, Grotius Annot. ad loc. being predestinated to it by God his Father (as Grotius would evade it,) but in regard of Actual possession. [The Lord possessed me in the beginning of his way (saith Christ the Son of God) Prov. 8.22. And as his Father possessed him, so he was possessed of the selfsame glory with his Father, before the world was, from Eternity. [His go forth have been from of old, from everlasting (from the days of Eternity,) saith the Prophet Micah, speaking of the Messiah, Mic. 5.2. 2. Immensity. 2. As Eternity, so Immensity, to be present in all places. [Where two or three are met together in my name, (saith our Saviour) there am I in the midst among them, Mat. 18.20. viz. by his Eternal spirit. A passage (as Grotius observes upon it) most like unto that trite sentence in use among the Jews. Ubi duo consident sermonem habenies de lege, Shecinah est inter ipsos. Grot. ad loc. [Where two are sitting together; and conferring about the Law, there is the Shecinah (the divine majesty) amongst them. 3. As Immensity and Omnipresence; so Omnipotency. 3. Omnipresence. [He shall change our vile body (saith the Apostle) that it may be like unto his glorious body, according to the mighty working, whereby he is able to subdue all things to himself.] Phil. 3. ult. 4. As Omnipotency, so Omnisciency, 4. Omnisciency. [Lord thou knowest all things (saith Peter) Joh. 21.17. [He needed not that any should testify of man, for he knew what what in man, Joh. 2.25.] He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a searcher of the hearts, knowing the thoughts of men, and that before they bewrayed themselves by any outward expression, De animis hominum certò judicare solius est Dei. Grot. in Act. 1.25. as appears from those known places, Mat. 9.4. Luke 16.15. now this is confessedly Gods peculiar, God which knoweth the hearts, Acts 15.8.] Thus are the properties of God attributed to him. 4. And so (in the 4th place) is Dei Actio, Argu. 4 Divine Actions and Works, Divine Actions ascribed to Christ. Creation. they are attributed and referred to him. As, viz. Creation. [All things were made by him, Joh. 1.3.] By him were all things created that are in heaven, and that are in earth, visible and invisible, Col. 1.16. By whom God made the worlds (saith the Author to the Hebrews) Heb. 1.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Videtur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic rectè accipi posse pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grot. ad loc. not propter quem (as Grotius would evade that clear Text,) [For] whom he made the worlds. But per quem, By whom. So the Apostle, to to put it out of doubt, putteth them together, Col. 1.16. All things were created by him, and for him.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus were the world's made by him. Not only the New world, the intellectual world, the world of mankind, (which is the chiefest part of the world) whom God reformeth and restoreth by the mediation of Christ, Dr. Lusshington. Comment. ad loc. Heb. 1.2 by giving him a new state and condition by a new Covenant. So indeed I find a Divine of our own expounding that Text: Borrowing his Exposition (as I suppose) from Grotius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Intellige omnia quae ad novam Creationem pertinent. Grot. Annot. ad Col. 1.16. Similiter super versum 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Et haec vox (inquit) de veteri creatione ad novam traducitur. upon that place forenamed, Col. 1.16. who being there put to a strait, maketh use of the same shift. A miserable subterfuge! What world's the Apostle there speaketh of, we may learn by comparing him with himself; that Text Heb. 1.2. with that other Heb. 12.3. Through faith we understand that the Worlds were framed by the word of God.] These were the worlds which God the Father made by his Son, even the whole Universe, the upper world, and the lower world; the visible, and the invisible world, both continuing through several ages: And therefore called in the plural number, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the worlds. These world's God the Father made by his Son, and that not as an Instrument, or inferior Agent, but a concurring, cooperating, and equal cause, having the same efficiency with his Father, only differing in the order of working. Providence. And as Creation, so Providence: That we find also ascribed unto Christ. As the Father made the world by him, so he governeth it by him. So it there followeth, Heb. 1.3. Who being the brightness of his Father's glory, and the express image of his Person, he upholdeth all things by the word of his Power.] Thus doth Christ bear up all things, continuing to the several creatures their being, ordering and governing them; and this he doth by the word of his power. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christus verbo potentiae paternae (id est, jussu) regit cuncta. Grot. ad loc. (as Grotius would have it, referring it to God the Father, by whose order and command, (saith he) Christ governeth the world, by the word of [his] power:) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The word of his own power: i. e. his own powerful word, Verbo illo suo potente. Beza. (as Beza renders it.) By this word he made the world. [He spoke, and it was done.] And by this word he governeth the world; by his own mighty word, the word of his Power. Both these are divine Actions; and being ascribed unto Christ, evidence him to be no less then God. 5. The fifth and last particular, is Cultus, Arg. 5 Divine Worship. That we shall also find given unto Christ, Divine worship given to Christ. [When he bringeth in the first begotten into the world, he saith, And let all the Angels of God worship him, Heb. 1.6.] The Angels who refused divine honour to be given to themselves, [See thou do it not, (saith the Angel to John, when John fell at his feet to worship him) I am thy fellow-servant, etc. Rev. 19.10. and 22.9.] yet they give, and must give it unto Christ; And so must all others. Believing on him: [Ye believe in God, believe also on me, John 14.1.] The same respect that Christians give unto God the Father, they must also give unto the Son; believing on him: which is an honour due only to God: other creatures, Men and Angels may be believed, but not believed on, rested on: This were to make them Gods; no less than Idolatry. And so invocating him: It is the Saints Character, they are such as call on the Name of the Lord Jesus, Acts 2.21. and 9.14. Now put these together; the Name and Titles of God, the Son of God, the Properties of God, the Actions of God, the Worship due only to God; all these are attributed and ascribed to Christ. A full evidence that he is, and must be more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dr. Lusshington. in Heb. 7.22. mere man, or yet a Divine Man, (as some of them style him) viz. Truly God, as well as Man. Upon this Subject, I shall say no more; neither should I at the present have said so much, did I not take notice of a generation of men (and those none of the meanest for learning and parts, Socinians. ) risen up in these shaking times, who are not afraid to set their shoulders to this principle of Faith, endeavouring to overthrow this main pillar of the Christians hope, and of his Religion; the Divinity, the Godhead of Jesus Christ. Against them it is, for the vindicating of the Truth of God from some of their evasions, and false glosses, and the confirming and establishing you in the faith which you have received, that I have spent this little time and strength. The Text cleared from the Socinian gloss. Object. But yet what say we to the words of the Text, which hold forth Christ unto us only as a Man? The [Man] Christ Jesus.] Ans. True, so he is, Man, True Man, Christ true Man, but not mere Man. but not mere Man, Verus, sed non merus. The word is not to be taken exclusively, as denying the Divine Nature. No, Elsewhere in this Epistle, the same pen styleth him God, (as I have shown you) [God manifested in the Flesh.] So as here is no ground for the Arian, or Socinian; to cast anchor upon. By the like reason the Marcionites, or Manichees, might conclude against the truth of Christ's Humanity, because elsewhere he is called God. [God blessed for ever, Rom. 9.5.] Thus is the same Person, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both God, and Man, sometimes denominated from one nature, sometimes from the other; Sometimes called God, and sometimes man: Yet so, as he is truly both. And in that respect fitly said to be a Mediator betwixt God and men; having an Interest in, and participating of both Natures. Reas. Reason. Why Christ must partake of both Natures. And it was very requisite that he should be so; And that for the due qualifying of him for the Office and Work of his Mediatorship, That he might be a meet and fitting Person to deal betwixt God and men. That was his Office, that was his Work; to deal with God for man; and to deal for God with man. Now that he might be fit for both these transactions, for both parts of this Office, he must partake of both Natures: That he might effectually deal with God for man, he must be God, [If a man sin against the Lord, who shall entreat for him?] (saith Eli to his sons) 1 Sam. 2.25. And that he might deal from God, and for God with man, he must be man. When God spoke unto Israel at Mount Sinai, at the giving of the Law, (though I conceive it was not the immediate voice of God himself, Lex non data est per Filium, sed per unum è praecipuis Angelis Dei nomine loqueniem. Grotius Annot. in Hebr. 2.2. but of some principal Angel, whose Ministry he there made use of in that promulgation, as may not obscurely be collected from those known Texts, Heb. 2.2. Acts 7.38. yet the people were not able to abide that Voice or Presence: And therefore they desire an Internuncius, a man like themselves, who might be as a Mediator, to go betwixt God and them, Exod. 20.18, 19 For this Reason, (amongst others) it was requisite that the Messiah, Jesus Christ, should be both God and man, that he might be a meet Mediator to deal betwixt God and man. Thus have I passed over this first Branch of the Point in hand, showing you how Christ is a Mediator in respect of his Person; A middle Person betwixt God and man, participating of both Natures. And here is that Mediatio substantialis, his substantial Mediation. 2 Christ a Mediator in respect of his Office, dealing betwixt God & Man. Pass we now to the second Branch, to the energetical, Operative Mediation; where we shall see how Christ is said to be a Mediator in respect of his Office; performing the work of a Mediator: being in himself a Middle Person, he dealeth betwixt God and man. Quest. Dealeth betwixt them? How? The great Transaction of Christ. in what way? what is that Transaction? what is the business wherein, and whereabout the Lord Christ dealeth betwixt God and man? Answ. To this take the Answer in one word. It is the business of Reconciliation. Reconciliation. This was the great Negotiation about which the Son of God, leaving the bosom of the Father, came into the world, took the nature of man upon him, and undertook the office of a Mediator, All for the reconciling of God and man. So the Scripture holdeth it forth: [God was in Christ reconciling the world to himself, 2 Cor. 5.19.] [It pleased the Father by him to reconcile all things to himself, Col. 1.19. This was the great design of God in giving his Son, and of his Son in giving himself, that he might be a Mediator of Reconciliation betwixt God and man. Reconciliation. Take we hold of the skirts of that word. Reconciliation importing three things. We may learn that from it which may conduce not a little to our present purpose. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Original, fitly rendered Reconciliation, Which is, the restoring of former love, amity, agreement, betwixt two, or more, disagreeing parties. This is properly Reconciliation, importing (as you may take notice) these three particulars. 1. A Foregoing Amity, and friendship: 2. A Subsequent Breach, and disagreement: 3. A making up of that Breach, and a restoring of that former Amity again: All fitly appliable to the point we have now in hand. Christ's reconciling of God and man imports all these three particulars. 1. A precedent Amity, and friendship. Such there was betwixt God and man at first. 1. Precedent Amity. God having made man after his own Image, like unto himself, there was a blessed unity, and agreement betwixt them; they were at One. Man was God's Favourite, greatly beloved of him, highly in grace and favour with him. And God was again highly honoured, and greatly beloved of man. Thus was there a near Union, a sweet and blessed Communion betwixt them. Such was the state of man in his Creation. 2. A subsequent breach. 2. A Subsequent Breach: whereby that Union and Communion were dissolved, and a natural Enmity introduced. So came it to pass by Satan's mediation, his interposing betwixt God and man; his soliciting and enticing man to sin against the Law of his Creator, and so to break the Covenant betwixt God and him. Hereupon followed a mutual alienation. God was estranged from man, and man was estranged from God. Nay, a mutual Enmity. [You that were sometimes alienated and enemies, (saith Paul to his Colossians, speaking of their estate before conversion,) Col. 1.21. [When we were enemies we were reconciled to God, (saith the same Apostle to his Romans) Rom. 5.10. Such a mutual Enmity there is betwixt God and man; God for sin hating man, and man through sin hating God. Such is the estate of man by Degeneration and Corruption. A state of Enmity. 3. And hereupon it was (which is the third particular) that Jesus Christ took upon him the Office of a Mediator, 3. A restoring of Amity. that he might dissolve and destroy this groundwork of the Devil, (as Saint John speaketh 1 John 3.8.) That he might slay this Enmity, make up this Breach, compose this difference, restore that former love and amity; That he might make reconciliation betwixt God and man. A Mutual Reconciliation. Reconcillation by Christ mutual. Such was the Enmity which Satan had made. A mutual Enmity. And such was the Reconciliation which Christ undertaketh, A Mutual Reconciliation. To reconcile God unto man, & man unto God. Which let it be taken notice of bythe way; Socinian error refuted. And that against the Socinians, and some other of the times, who would have this Reconciliation to be only on one part, viz. on Man's part to God, not of God's to man. To this end (saith one of them) Christ came into the world not to reconcile God to man, but man to God. Paul Hobson's Serm. Christ the effect, not the cause of the love of God, pag. 47. As for God, he was reconciled to his Elect from Eternity, So as he not only bore them no ill will, but he bore them good will; loving them, and intending good unto them: What then needeth any Reconciliation of his part? The Reconciliation spoken of in Scripture (say they) is only on Man's part: [When we were enemies we were reconciled to God] Rom. 5.10. not God to us. [God was in Christ reconciling the world to himself,] 2 Cor. 5.19. not himself to the world. But this opinion of theirs is justly censured and condemned by others as erroneous and heretical, Testimony to the Truth by the London Ministers. p. 9 having no ground for it, but the ignorance of the Authors and Abettors: who (as it seemeth) do not understand the meaning of that phrase, To be reconciled unto one. To be reconciled unto one, what is it but to be reingratiated, To be reconciled to one: the phrase expounded. to be restored to grace and favour with him? So the Princes of the Philistines understood the word, 1 Sam. 29.4. where declaring their jealousy concerning David, lest if he should go along with them, he might betray them, [Wherewith (say they) should he reconcile himself to his Master? etc.] i. e. Reingratiate himself, make his peace with him, procuring his grace and favour again. In the same sense our Saviour adviseth the offending Brother, that he should [go and be reconciled to his Brother, Matth. 5.24. i.e. Seek to make peace with him by confessing his fault, and if need were, making satisfaction. And so in like manner the Apostle willeth the woman that had without cause deserted her husband, [Let her (saith he) be reconciled unto him, 1 Cor. 7.11. i e. Humble herself, and seek the good will of her husband, that he passing by her offence, might receive her again as a wife, being reconciled unto her. And thus are men most properly said to be reconciled unto God; when they do Redire cum Deo in gratiam, when they are restored to his grace and favour again; so as his wrath is appeased towards them, and they are reingratiated with him. But to leave them (with whom happily I shall have occasion to deal somewhat more fully upon this point hereafter.) Hold we on our way. The Reconciliation undertaken by Christ betwixt God and man, is a Mutual Reconciliation. On God's part, on Man's part. 1. On God's part, 1. On God's part. the reconciling of God to man. In this respect it is that Christ is said to have made peace, Col. 1.20. And to be our Peace, Ephes. 2.14. i.e. the Author of peace and reconciliation with God: which he hath purchased by the Blood of his Cross; by making satisfaction unto the Justice of God. This is the Reconciliation spoken of by the Angel Gabriel, Dan. 9.24. Seventy weeks are determined, etc. to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity. This was the Messiah's work. So the Apostle applieth it unto him, Heb. 2.17. where speaking of this great high Priest, he sets forth this to be the principal part of his work, [to make reconciliation for the sins of the people.] This was the work, the most proper work of the Priests under the Law, those Typical Mediators, to reconcile God unto his people, Leu. 8.15. by making Agreement for them, Exod. 29.36. And this is the work of this Architypall Mediator, the Lord Jesus, to reconcile God unto man. So are we most properly to understand both those forenamed places, which our Adversaries aforesaid conceive to speak so full for them. That of the Apostle, Rom. 5.10. [When we were enemies we were reconciled unto God.] How? why, by the death of his Son,] by and through that satisfaction which Christ hath made to the Justice of God. And that other, 2 Cor. 5.19. God was in Christ reconciling the world to himself.] How? The next words explain it, [not imputing the trespasses unto them,] pardoning the sins of his people; accepting the satisfaction made by Christ on their behalves: which being applied unto the persons of believers, now God is actually reconciled unto them. Object. Object. But was he not so before? Did not God love his Elect from eternity? How then is he said to be reconciled to them? Answ. Answ. To this it is answered, True, he did so. God's eternal love, what? [Jacob have I loved,] So the Apostle Rom. 9.13. citeth that of the Prophet Malachy, Mal. 1.2, 3. which is to be understood not only of Jacob's posterity, the Israelites, whom God preferred before the posterity of Esau, the Idumaeans; but of the person of Jacob. Thus God loveth the persons of his Elect, and that before they have done either good or evil. But what is that Love? why, only a gracious purpose of God towards them, for the reconciling of them unto himself, and receiving them into grace and favour with him. This is the Love of God to his Elect; not any complacency and wel-pleasing that he hath in their persons so long as they are in a state of sin; no, the Apostle layeth down this for an irrefragable Conclusion, Rom. 8.8. that They which are in the flesh (in state of nature) they cannot please God.] And the verse foregoing giveth a reason for it, because the carnal mind (or the minding or wisdom of the flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is Enmity against God.] Rebellious Subjects, so long as they continue in that state of Rebellion, cannot be pleasing to their Prince. No more are rebellious sinners (and such are God's Elect, as well as others, before conversion, Ephes. 2.3.) to their God. To the same purpose is that other Text, Heb. 11.6. Without faith it is impossible to please God.] Neither the person, nor services of an unbeliever can be well pleasing unto God. And why? Because it is by faith that the person is united unto Christ, In whom God the Father is well pleased, Mat. 3.17. In him it is that the persons of God's Elect come to be accepted: He hath made us accepted in the beloved, Ephes. 1.6. God's eternal love then towards his Elect imports no more but a gracious purpose of reconciling them to himself in time. Which is not actually done, until the Reconciliation purchased by Christ be effectually applied unto them through faith. Now is God said to be reconciled unto them, and not before. Here is Reconciliation on God's part. 2. On Man's part; 2. On Man's part. the reconciling of man to God; Which is done by subduing and healing that rebellious principle of Enmity which is in the soul; inclining the sinner to accept of Reconciliation being offered and tendered unto him: to close with God upon his terms; by faith to lay hold upon his grace and mercy in Christ: yielding up himself unto God; taking and acknowledging him for his Sovereign Lord: so as laying down and casting away the weapons of his rebellion, abandoning what ever it is that might be offensive to him, whatever it is that might alienate him from his God, or his God from him; thenceforth to walk before him to all well pleasing, in newness of obedience all his days. This is Reconciliation on Man's part. Of which we may understand the Apostle to speak, 2 Cor. 5.20. We pray you in Christ's stead be ye reconciled to God.] i.e. Accept the grace that is offered you in the Gospel, embracing it by faith, endeavouring to walk worthy of it, answerably to it. Put these together. Here is the great work, for the effecting and procuring whereof the Lord Jesus undertook the Office of a Mediator: viz. a Mutual Reconciliation betwixt God and man. Reconciliation] A blessed work! Reconciliation a blessed Work. Such is not only Reconciliation betwixt God and man, but also betwixt man and man: a work which every Christian should be forward in, and ambitious of; to be in this sense a Mediator, a Mediator of Reconciliation; Satan a Mediator of Enmity. not of Debate, and Division; to make, or maintain, or widen differences. This was Satan's work at the first; Such a Mediator was he betwixt God and man, a Mediator of Enmity; going betwixt God and man to make a Breach, to dissolve that Union betwixt the creature and the Creator: to sow the seeds of Division betwixt them: which he did (even as Tale-bearers, and Make-bates use to do,) first, by casting in of jealousies, and suspicions betwixt the one and the other. Yea, hath God said, ye shall not eat of every tree of the garden? (saith he to the woman Gen. 3.1.) Insinuating that in that Prohibition God intended no good to man. Then plainly accusing the one to the other; God to man; as if he envied man's happiness, [God doth know that in the day ye eat thereof, your eyes shall be opened, and ye shall be as Gods, knowing good and evil, ver. 4.] Thus did he bring in Enmity into the world at the first; and by the like Artifice he still endeavours to continue, and increase it; to that end accusing man to God. Thus dealt he with righteous Job, Job 1.9. Doth Job serve God for nought?] Insinuating that Job, what ever shows he made, he was no other but a Mercenary Hypocrite; one, that in what ever service he did, looked more at his own private advantage, than the honour of his God. And the like he still doth; whence he is called the Accuser of the Brethren, Rev. 12.10. Accusing man to God, and man to man; all to sow divisions betwixt them. Such a Mediator is he. And such Mediators there are enough to be found every where; Mediators of Enmity: Such as do the like ill offices betwixt men and men; sowing of strife, (as the Wise man saith of the wicked man, the mischievous man, the false-witness, the Tale-bearer, Prov. 6.14, 19 & 16.28.) either making, or maintaining of differences amongst Brethren: which they do after the very same manner that Satan did; by casting in of jealousies and suspicions betwixt them; accusing the one to the other. An office as ill as may be; which whoso are employed in, they are therein no other but the Devil's Agents and Instruments, Diabolus est medium disjungens; Christus est medium conjungens. Aquinas ad Textum. Christ a Mediator of Reconciliation, and therein a pattern for our Imitation. doing his work; He was and is a Mediator of Enmity: But Christ of Reconciliation. And herein let every of us propound him as a pattern for imitation, accounting it one of the best offices we can perform, to make peace. [Blessed are the Peacemakers, (saith our great Peacemaker,) Matth. 5.9. Peacemakers, whether they be such as endeavour to reconcile man to God, which is the work of the Ministers of the Gospel, to whom is committed the Word, and Ministry of Reconciliation, 2 Cor. 5.18, 19 Or man to man; in composing of differences, seeking to make peace, betwixt those which are at variance. Peace, a good seed, which whoso soweth, shall not lose his labour; how ever it may prove a thankless office with men, and sometimes meet with ill requitals, (So fared it with Moses, when he interposed himself betwixt those contending Hebrews, Exod. 2.14. he met with a Check and a Choke. And so it fareth sometimes, and ofttimes with Reconcilers, Peacemakers; whilst they interpose themselves betwixt two disagreeing parties, it may be they have thanks from neither, but suffer from both) yet their labour shall not be in vain in the Lord. They shall reap that which will be worth the reaping. [The fruit of Righteousness is sown in peace of them that make peace, (saith Saint James) Jam. 3.18. As they have inward peace and tranquillity in their Christian endeavours here, so they shall reap that fruit of Righteousness, eternal Peace, hereafter. Every of us then be ambitious of being active in such a Mediation; a Mediation of Reconciliation. Be we also Peacemakers. An Exhortation, never more seasonable, never more needful then at this day, in these dividing times, wherein that Mediator of Enmity, the Devil, hath sown so many tares of Division, as that they threaten the choking of what ever good seed the good hand of God had begun to sow amongst us in this, and the Neighbour Nation. In this labour we all of us to counterwork the common Adversary: To be as industrious in sowing of Place, seeking of Peace. Seek it from God, seek it from men, seek it by prayers, seek it by counsels, seek it by all possible endeavours; every of us contributing what we may towards the regaining of what to so great a degree we have lost; our Peace. 1. To this end labour (in the first place) to make prace in Heaven, by seeking Reconciliation with God. Were there peace above, there would be peace below; were we at peace with God, we should be at peace amongst ourselves. 2. Then be we in ourselves peaceable; all of us seeking after our share in that Wisdom which is from above; which is first pure, then peaceable, gentle, and easy to be entreated. That so, what in us lieth, we may all of us promote this so much desired work of a Nationall, Ecclesiastical, Civil, Domestical, Personal Reconciliation. A service grateful to God. Only, Let it be managed in God's way. Only in God's way. So did this our Peacemaker, our blessed Mediator manage this great business of Reconciliation betwixt God and man, in the way that God his Father had laid forth to him. The like do we: not going out of God's way to seek for peace, not parting with what is Gods, to purchase it: what is our own, we both may, and in some cases ought. So did this our Mediator; how ever he was tender of his Father's honour, yet he emptied himself (so the Original hath it; Phil. 2.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) viz. of his own honour, [He made himself of no reputation; yea, laid down his life to purchase peace, Col. 1.20. And herein imitate we him; be content to empty ourselves, to part with much of our own for peace; not with God's Truth, his Honour, his Glory, by yielding to any sinful accommodations and compliances. Peace so bought is but an ill purchase; otherwise it can hardly be purchased at too dear a rate. But to return from whence I have deviated, being drawn aside by the seasonableness of this Exhortation, which fell in by the way. We have seen what the great Negotiation is, in reference whereunto Jesus Christ took upon him the office of a Mediator betwixt God and men. Quest. Our next Question must be, How came he by this office? Question. How Christ came by this Office. How came he to undertake this work? Ans. To which I return this general Answer, He was called to it. Answer. He was called to it. Christ did not intrude himself into this office, He glorified not himself to be made an High Priest, a Mediator, Heb. 5.5. He did not run before he was sent. So much we may learn from those Titles given to him; that of an Angel, or Messenger, Mal. 3.1. [The Messenger of the Covenant:] That other of an Apostle, Heb. 3.1. [The Apostle and High Priest of our Profession.] Each importing a Mission, a Sending. Christ did not undertake this office without the warrant of a lawful Calling. Let it be taken notice of by all those who shall undertake any public Office or Service in the Church of God. Note Let them also see that they do not herein glorify themselves; that they have a calling, a lawful and warrantable calling to it; not running before they are sent. This would not Jesus Christ do, He would not undertake the Work of Reconciliation, but upon a lawful Call. Let not any without the like warrant undertake the Ministry of Reconciliation. Such is the public preaching of the Gospel, the dispensing of the Word of Reconciliation, 2 Cor. 5.18, 19 Concerning which, the Apostle propounds this Question, Rom. 10.15. How shall they preach, except they be sent?] A Question (which (my self not being able,) I shall leave to them to answer, who stand guilty of that presumption. I pass on. Jesus Christ was called to this Office. But, By whom was he called? How was he called? When was he called to it? A threefold Enquiry, the Resolving whereof will contribute not a little to the clearing and illustrating of this Branch of the point in hand, touching the Calling of Question 1 Christ to this Office of Mediatorship. By whom was he called? Quest. 1. By whom was he called? Ans. I answer, By God himself: Answer. By God himself [No man taketh this Honour unto himself, (saith the Apostle, speaking of the Priestly Office) but he that is called of God, as Aaron was, Heb. 5.4.] This he speaketh de jure, showing not what men sometimes do, but what they ought to do: viz. Not take upon them a Ministerial Office to deal betwixt God and his People, unless they be called of God, either Immediately, or Mediately. This did not Jesus Christ do, His Office of Mediatorship he received it immediately from God himself, [He was called of God as High Priest after the Order of Melchizedech, Heb. 5.10.] And from what other hand should he receive it? None could appoint a Mediator but God Who should appoint a Mediator to deal betwixt God and man, but God himself? As for man, as he was the person offending, so he was far from seeking of Reconciliation; having sinned against his God, he flieth from his presence to hid himself; Nay, such was the corruption of depraved nature, Gen. 35.3, 8. that it was ready bend to stand it out against God, to hold out the quarrel, to maintain this enmity; so far was man from seeking Reconciliation. But, had he sought it, what Mediator should he have sought for? This was that which Job in his passion complaineth of, Job 9.33. Neither is there any Days-man (or Umpire) betwixt us, that might lay his hand upon us both.] None to judge betwixt him & his God. Amongst the creatures, there was none in Earth or Heaven that durst have undertaken this cause, to interpose and come betwixt the Creature and the Creator. [If one man sin against another, the Judge shall judge it, but if a man sin against the Lord, who shall entreat for him? 1 Sam. 2.25.] This was God's own work, first to find out a way & means of Reconciliation, then to find out a fitting person to undertake that Work; then to put him upon that undertaking. This was the Lord's own doing. And well may it be marvellous in our eyes? Never such a Demonstration of Love A Demonstration of Divine Love. as this. That when man had offended his God, broke Covenant with him, and turned enemy to him, standing out in actual rebellion against him, that God should then seek peace with him, offer conditions of peace unto him. And for that purpose should appoint a Mediator, and call his own Son to that Office, to undertake the work of Reconciliation; what a gracious condescension was this? Herein, let us both admire and adore this matchless and unparalleled love: that God was thus in Christ, reconciling the world to himself. A clear Intimation (so let us conceive of it) of a gracious purpose An Intimation of a gracious purpose. in God towards all those whose hearts he inclineth to accept of this Reconciliation. Surely, had not he had a good will towards them, he would never have called forth his Son to this Service. And withal, giving a full assurance to them of a gracious acceptance Assurance of a gracious acceptance. of whatever this Mediator hath done and performed on their behalves, in as much as he was thereunto called by God himself. But I do but glance at these (not unuseful) Meditations by the way. Thus you see, By whom Christ was called to this Office, viz. By God, By God his Father. Christ was called by God his Father. So the Spirit of God in Scripture more peculiarly attributes this work unto him; to the first Person in the blessed Trinity. [Him hath God the Father sealed, John 6.27.] [It pleased the Father, etc. By him to reconcile all things to himself, Col. 1.19.] where, though the word [Father] be not expressed in the Original, yet it may not unfitly be supplied. So in those places where it is said, God gave his Son, John 3.16. God sent forth his Son, Gal. 4.4. The word [God] is to be understood Relatively and Personally, as pointing at God the Father; not that the two other Persons are thereby excluded from any concurrence in this work; not so, as it is in all other Actions and Operations ad extrà, (as they are called,) works done out of themselves, they are Indivisa, Common to all the three Persons; so is it here. The calling of Christ to this office of Mediatorship it was the concurrent Act of all the three Persons, Father, Son, and Holy Ghost. Only it is Attributed to the Father for Orders sake, in as much as he being the first, is the beginning, as of every operation, so of this. But to go on. Christ was called to this office by God his Father. Quest. 2. But, How was he called to it? There Question 2 is the second Question. How Christ was called to be a Mediator. Answer. To which I Answer. 1. He was Designed to it. 2ly He was Furnished for it. 3ly He was invested in it. In these three consists the manner of this his Ans. 1 calling. He was designed to it. 1. He was designed, elected, ordained by God his Father unto this office. Thence called his Elect one, Isaiah 42.1. [Behold my servant whom I uphold, mine Elect in whom my soul delighteth], It is spoken of Christ as Mediator, who was Elected and designed by God his Father unto that 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, etc. 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 Devil's 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 Anointed of God, Anointed by way of Designation, Qualification, Inauguration. All these three ways was David Anointed. Thus was David Anointed. First, by way of Designation. Of this we may read, 1 Samuel 16.13. Where the story informs us, How he was Anointed by Samuel, [He took the horn of oil, and Anointed him in the midst of his Brethren:] By that ceremony designing him to the Kingdom. 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 endue him with Heroical gifts in an extraordinary measure, and manner; as wisdom, Magnanimity, Courage, Grace, Holiness. And being thus designed to it, and furnished for it, than 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 Anointed 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 oil of gladness above thy fellows, (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 fullness dwell. Col. 1.19. that is, all Perfection of grace, wisdom, 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 Prophetical office; [The Lord hath Anointed me to preach good tidings unto the meek, he hath sent me, etc. Isaiah 61.1. Of his Priestly office, [The Lord hath sworn 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 until I make thine enemies thy footstool, 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 marks or seals upon things which they design and intent for some special use. And thus was the Lord Christ Sealed by God his Father, with the seal of his Eternal 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 Eternal 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 fullness 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 public 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, Authorising 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 business of Election. So much we may learn from the Apostle in that known place, Eph. 1.4. where he telleth believers, that they were chosen in Christ before the foundation of the world.] Chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Christ, or for, Musculus Loc. Com. de Electione Cap. 6. by and through Christ. In him, as Members in their Head. For by, and through him, as Mediator. He being the Head of the Election, the first born amongst many Brethren (as the Apostle upon another account calls him Rom. 8.29.) the first that opened the womb; others were Elected in, by, and through him. Thus was he a Mediator before his Incarnation: yea, before the world's Creation. Then was he a Mediator in the business of Election: yea, and then was he predestinated to be a Mediator of Reconciliation. I was set up from Everlasting (saith Wisdom) Prov. 8.23. It is spoken of Christ the Wisdom of the Father, who was designed and appointed to be a Mediator from Eternity. Thus was he called to be a Mediator before time. 2. In time. 2. In time. Then was he invested in this office, put upon the undertaking and executing of it. Which he did first virtually, then actually. 1. Virtually 1. Virtually. and Inchoately. So was he a Mediator even from the fall of Adam. When God and Man were fallen at variance by reason of sin, so as the First Covenant, the Covenant of works was dissolved and broken, and an enmity, through Satan's artifice, introduced. Now did the Lord Christ, for the disolving of that work of the Devil, and the repairing (in measure) that breach which sin had made, enter upon the exercise of this office of Mediatorship, to which he was before designed. Now did he undertake that great negotiation of Reconciling God to man, and Man to God. Now did that promise made unto our first parents, being yet in Paradise take place, Gen. 3.15. Now did the seed of the woman begin to break the serpent's head. So as from thenceforth he was a Mediator virtually. How ever he was not of many ages after incarnate, yet was he an Effectual Mediator. The virtue and efficacy of his Mediation extending itself even unto the first Ages of the world. In which respect (as also in the former) Christ is said to be the Lamb slain from the beginning of the world, (as that passage is commonly read) Revelation 13.8. So he was, (as in respect of God's destination, being designed before time to be offered up in time, so) in respect of the Efficacy of that his Sacrifice, which extended to the first age of the world, as far as Adam's fall. Even as it was with the Incense offering in the Tabernacle, or Temple, however it was burnt only in one place, viz. upon the golden Altar before the Ark of the Testimony, Exod. 11.5. yet the perfume of it extended to every corner of the house. Thus the Sacrifice of Christ, however it was offered up only at one time, in one age, in the End of the world (as the Apostle hath it Heb. 9.26.) and only in one place, upon the Altar of the Cross, yet the virtue and efficacy thereof extended to all places, and all ages; as well to those who lived before his Incarnation, as those who lived after. Thus did Christ enter upon the exercise of this office immediately upon the fall of man, so soon as there was need of a Mediator. From thence doth this his Mediatorship Commence, From that time he was a Mediator virtually. 2. Actually. 2. Actually. Thus was he a Mediator after his Incarnation. When he had taken the nature of man upon him, and was made man, Then was he an Actual and Complete Mediator. Mark the Text [There is one Mediator betwixt God and men, [the Man] Christ Jesus.] The eternal Son of God being made Man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God-Man, now was he an Actual and complete Mediator. Being thus manifested in the flesh, now he was manifested to be what before he was. Now did he act that part visibly upon earth, which before he had acted secretly and invisibly in heaven. Now was he every way furnished for the office of a Mediator. Now was a Body prepared for him (so the Apostle Heb. 10.6. following the Translation of the Septuagint, citeth that of the Psalmist, Psal. 40.6. applying it unto Christ, [A Body hast thou prepared (or fitted) for me.]) Thereby meaning the humane nature of Christ, which was prepared, fitted for the work of the Mediatorship: Fitted through Sanctification of the Spirit. Thus are all believers fitted for their work of obedience; as Saint Peter telleth them, 1 Pet. 1.2. Elect according to the foreknowledge of God, through sanctification of the Spirit unto obedience.] And thus was the Lord Christ fitted for his great work of obedience, which as Mediator he was to perform here upon Earth, viz. through Sanctification of the Spirit; the large effusion of the Spirit upon his humane nature. And being thus fitted for it, now he entered upon it; upon the work of his Active and Passive obedience: discharging his Prophetical and Priestly office here upon earth; which having done, than he entered upon his Kingly administration in heaven. But this I shall have occasion to clear up unto you more fully in resolving of the next Question; which now falleth in fitly. And that is, Question. How, and in what ways the Question 4 Lord Christ manageth and carrieth on this work of mediation for the effecting of this Reconciliation? The Work of Mediation how managed and carried on. Answer. By divers steps typified by Jacob's Ladder. Where. Ans. A Question of great use, high concernment unto all those who desire to be acquainted with the mystery of Christ. For the Resolution of it; we must know that this work of Mediation, it was begun and carried on by divers steps and and degrees; not unlike that ladder which the Patriarch Jacob saw in his nightly vision, Gen. 28.12. which I look upon as a Type, carrying with it a lively representation of this our Mediator, and his blessed Mediation. So our Saviour himself applieth it, John 1.51. That ladder reached from Earth to Heaven, uniting the one to the other. So doth the Lord Jesus by his Mediation, he uniteth Heaven and Earth; God and man: by the means whereof, they come to have a sweet and blessed union and communion each with other; So as all graces descend from God unto men upon earth; and men come to ascend unto God in Heaven. Now in this Ladder there are two things to be taken notice of, viz. First, The two Extremes or Ends of it; the Bottom, and the Top. Secondly, The intermediate steps or staves betwixt them. And the like may we observe in this our Mediator, and his Mediation. 1. The two Extremes representing the two Natures in Christ. 1. Here may we first take notice of the two Extremes, viz. the two Natures of Christ, his Humanity, his Divinity; fitly represented (as some conceive it) by the two ends of that Ladder, the foot whereof was upon Earth, and the top in Heaven; the one aptly representing the Humanity of Christ, the other his Divinity; his Humanity upon Earth, his Divinity in Heaven: yet both united together in one Christ by an Hypostatical, Personal Union. And here is the foundation and groundwork of Christ's Operative Mediation: which was laid in this Substantial Mediation (as they call it;) in the union of these two natures. God and man being at variance, this our Mediator, that he might make way to the reconciling of their Persons, he first uniteth their Natures; being the Son of God by nature, he taketh the Manhood into a personal Union with his Godhead. Even as one desiring to mediate peace betwixt two dissenting families, which are at deadly feud the one with the other, he being first clearly allied unto the one, he marrieth into the other, that so being related and allied unto both (to the one by consanguinity, to the other by affinity) he may have the greater advantage for reconciling each to other. Thus did our Mediator, the Lord Jesus. Being the Son of God, by nature, he marrieth the nature of man, taketh it into a personal and indissoluble union with his Godhead, that so, being nearly allied unto both, he might be fit to deal betwixt them, and might with better success manage this Work of Reconciliation. Here are the two Extremes in this Ladder, the Bottom, and the Top. 2. Now betwixt these two, there were many intermediate staves The intermediate Staves, five. or steps; So there is in a Ladder, and so there were in that Ladder; how else should the Angels ascend and descend by it, as they are said to do? And in like manner in this great Negotiation of our Mediator betwixt God and man, we shall find divers steps and degrees whereby he managed and carried on this Work of Reconciliation. Of these steps Bellarmine Bellarminus de Christo Mediatore. lib. 5. c. 1. reckons up four. Christ in his work of Mediation Five steps in Christ's Mediation. is 1. Arbiter, an arbitrator, an Umpire. 2. Interpres, an Interpreter, or Messenger. 3. Advocatus, an Advocate, an Intercessor. 4. Sponsor, a Surety, an Undertaker. And to these, to make the enumeration complete and full, Junius Junius Animadvers. in Bellarm. ibid. lib. 5. cap. 1. §. 9 adds a 5th, Gubernator,: A Ruler, a Governor. These are the steps of this Ladder, the several operations whereby the Lord Christ manageth this his work of Mediation. The first and second whereof belong unto his Prophetical Office: the third and fourth to his Priestly Office: the fifth and last to his Kingly Office: All together rendering him a complete Mediator, I shall take a view of these particulars severally; speaking of them as plainly, as clearly as I can. Let me crave your best attentions to go along with me. 1. The first step; Arbiter, Christ an arbitrator or Umpire betwixt God and men. Begin with the first of them, which is 1. Arbiter, an arbitrator, an Umpire, a Judge; Such a one may properly be called a Mediator, who layeth his hand upon both parties, (as Job speaks, Job. 9.33.) judging betwixt them. Who made thee a Judge over us? saith one of the contending Hebrews unto Moses, when he interposed himself as a Mediator betwixt them, Exod. 2.14. One that taketh cognizance of the difference, what is the ground of it, who hath done the wrong, then judgeth betwixt them, propounding and setting down the terms of Reconciliation and agreement; Such a one may fitly be called a Mediator. And such a Mediator is the Lord Jesus betwixt God and men: One whom God his Father hath constituted and appointed to be an arbitrator, an Umpire, a Judge betwixt him and them, committing Judgement unto him. [The Father judgeth no man, but hath committed all judgement unto the Son, John 5.22.] All Judgement, as of Absolution, and Condemnation, so of Arbitration. As to judge men, so to judge betwixt God and men. This doth the Lord Christ. And being the Wisdom of his Father (as the Apostle calleth him, 1 Cor. 1.24. Christ the Wisdom of God.) He hath also determined and set down the terms of Reconciliation and Agreement betwixt them; as it were drawing up a Covenant betwixt them. In which respect (amongst others) he may be said to be the Mediator of the Covenant, (as he is called Heb. 8.6. & 9.15. & 12.24.) In as much as Conditions of the Covenant were set down by him. Missus enim à Patre factus Arbiter, reconciliavit Deum & Homines, etc. Ambrosad Textum. Thus Ambrose (cited to this purpose by Bellarmine) conceives of it, expounding the word in the Text in this sense. Thus (saith he) is Christ said to be a Mediator betwixt God and men; In as much as being constituted by God his Father an arbitrator, he set down in what way, and upon what terms Reconciliation should be made betwixt them; viz. upon God's accepting the satisfaction which should be made in their behalf, Ut Deus ignosceret, & Homo de caetero in Dei fide maneret. Ambros. ibid. and of pardoning their sins; and their complying with God in the way of Faith and Obedience. But to let this pass, come we to the second, which is 2 Step. Interpres. Christ an Interpreter, or Intermessenger. 2. Interpres, or Internuncius, An Interpreter, an Inter-messenger. Such a one may fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Mediator; one that in this nature goeth betwixt two parties at variance, imparting the mind of the one to the other, so to breed a right understanding, and thereby to work a compliance betwixt them. And in this sense Jesus Christ may truly and fitly be said to be a Mediator betwixt God and men: Though not only in this; so indeed the Heretic Socinus would have it; Vide Grotium de satisfactione Christi. cap. 8. affirming this word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] which we render [Mediator,] wherever we meet with it in Scripture, to import and signify no more but Dei Interpres, God's Interpreter. And so his followers treading in his steps still, expound the word in the same sense. For Christ to be a Mediator of the Covenant (saith one of them, Dr. Lusshington Comment. in Heb. 8.6. writing upon that Heb. 8.6.) is nothing else but to be the Interpreter of God, or the Intercessor passing betwixt God and men with mutual messages to make and finish up the Covenant on both parties: By which Inter-messenger God declares and testifies his will unto men; and they again being informed in the knowledge of God's will, do comply with God, and contract with him, are reconciled with him, and enjoy their peace afterwards.] But that this is not the whole truth, I shall have occasion (God willing) to show you hereafter: For the present, take we up what is truth in it: viz. that as the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] will fitly bear this sense, so it may in this sense as fitly be applied unto Christ. Such a Meditour is he; an Interpreter, an Inter-messenger, going betwixt God and man, imparting the mind of the one to the 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 Mediator. That Text in deuteronomy (Deut. 5.5.) imports no less, where Moses speaking to the people, [I stood (saith he) between the Lord and you at that time, to show you the Word of the lord] Which the vulgar Latin renders, [Ego sequester & medius,] I was a Mediator, 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 thereby 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 Father's Interpreter, Imparting the mind of God to man. by whom the mind and will 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 bosom 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 knowledge (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 mystery 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, etc. 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 mind 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 will of God to the sons of men. Which he hath done. And that, as in other passages, so specially in declaring and making known 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 Angel (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 Mediator 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; God's Messenger and Ambassador sent and employed 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 Christ's 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 design. of Reconciliation; the Reconciling of men to God: viz. by enlightening of them. This is his work. [He is that true light, which enlighteneth every man that cometh into the world: John 1.9.] Enlighteneth them with a Common, Natural light of Reason and understanding; So he enlighteneth all Men. Enlighteneth them with a special, supernatural light of saving knowledge; Thus he inlightneth all that are so enlightened. And by this means he beginneth to dissolve the work of the Devil. 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 blindness. This is Satan's grand design, as the Apostle sets it forth, 2 Cor. 4.4. In whom the God of this world hath blinded the minds of them which believe not, lest 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 himself introduced. This is the great bar 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 blindness of their minds.] Thus are men estranged from God. Now for the effecting of a Reconciliation, Christ's first work is to dispel this darkness, 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 only 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 darkness, hath shined in our hearts,] working in them an effectual knowledge of God, and his will, whereby they are brought in to comply with God, and to close with him upon his own terms, 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 work of Reconciliation, he layeth the foundation of it in light, even the light of supernatural knowledge, the knowledge of God and his will; By that means making way for peace. But to pass 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 Prophetical. This our Mediator, as he was an Arbitrator betwixt God and Man, and an Interpreter or Messenger, making known the mind of God unto Man; so shall we also find him an Advocate and a Surety. Here are the two next and principal staves of this ladder, the chief and principal parts of Christ's Mediatorship. In the handling whereof I shall take leave to invert Bellarmine's order, dealing first with the last, as conceiving the former to be the higher step of the two. Christ is first a Surety, than an Advocate. First a Surety, undertaking, Satisfying for the sins of his people; before an Advocate, Interceding for their persons. So much we may learn from the Prophet Isaiah, Isai. 53. last, where speaking of the Messiah, he saith, [He bore the sin of many, and made intercession for the Transgressors.] As also from the Apostle, who ranks them in the same order Rom. 8.34. It is Christ that died, yea rather that is risen again, etc. who also maketh Intercession for us.] oblation goeth before Intercession. 3 The 3d step, Sponsor. Christ a Surety betwixt God & Man. Eodem prorsùs sensu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christum vocat Apostolus. Pateus ad Heb. 8 6. An office proper to Christ. Hic modus mediationis propriissimè convenit Christo. Bellarm. de Mediatore lib. 5. cap. 1. And so I shall handle it. 3. In the 3d place then, Christ manageth this his work of Mediatorship quà Sponsor, as a Surety, so we find him expressly called by the Apostle Heb. 7.22. The Surety of a better Testament (or Covenant) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sponsor, or Fidejussor, a Surety or undertaker. Which for substance is all one with that which elsewhere he calls him, a Mediator of the Covenant. In this respect is Christ said to be a Mediator, in as much as he is a Surety betwixt God and Man. An office proper and peculiar unto Christ. More peculiar (saith Bellarmine) than any of the other three by him named. As for the other three (saith he) they are or may be common with Christ to others. And there is some truth in that assertion, though not so much as is by him contended for. Men may be Judges, and after a sort, Arbitrators betwixt God and others. Thus the Lord appeals to the men of Judah in the case betwixt him, and his unfruitful vineyard, his ungrateful people, making them Judges in their own cause, Isai. 5.3. And now O Inhabitants of Jerusalem, Judge I pray you, betwixt me and my vineyard.] And thus elsewhere he appeals to them in the case betwixt himself and their forefathers, Jer. 2.4, 5. Hear ye the word of the Lord, O house of Jacob, etc. What iniquity have your fathers found in me, that they are gone far from me? & c?] And as Men may be sometimes Judges betwixt God and Men, so oft times Messengers from God to Men, to impart his will unto them. Such a Mediator was Moses (as I showed you) at the giving of the Law. And such a Mediator was John the Baptist in the promulgating of the Gospel; Thence called the Lords Messenger Mal. 3.1. Behold, I will send my Messenger, and he shall prepare the way before me.] And such Mediators are all the Ministers of the Gospel, being by their office God's messengers, his Interpreters, as Elihu styles them Job. 33.23. This being their proper work, to go betwixt God and his people, to make known to them the way and means of Reconciliation: the Ministry whereof is committed unto them, 2 Cor. 5.19. And so again for Intercession; however I dare not call any other a Mediator of Intercession besides Jesus Christ, to whom that stile properly belongeth (as God willing, I shall show you hereafter;) yet others may be called Intercessors. Such a one was Job for his friends, Job 42.8. And such ones aught all Christians to be one for another [I exhort, that Intercessions be made for all men, (saith our Apostle in the first verse of this Chapter.) Thus may those three be after a sort communicated to others; but not so this. Solus ipse solvit. Bellar. ibid. To be a Surety betwixt God and Man, this is proper and peculiar to Christ: not communicable to any Creature, whether man or Angel. A surety, what. Quest. But how, and in what respect is Christ said so to be? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sponsor propriè est qui pro alio satisfactionem spondet, vel de ea cavet. Pareus Comment. in Heb. 8.6. Answ. For Answer. A Surety, we know (it may be some of us too well) what properly he is: One that undertaketh and engageth for another, whether for his debt, or otherwise, [My son if thou be surety for thy friend, etc. (saith the Wiseman, setting forth the hazard and danger of such engagements) Pro. 6.1. now such a surety was the Lord Jesus: One that undertook for his elect people unto God. As he was God's messenger unto them; so he is their surety unto God. Or, to give you it somewhat more largely and fully. Christ is a surety betwixt God and Man, and that on both parts. Christ a mutual Surety. On man's part to God: and on God's part to man. Such is the Covenant. It is mutual on both parts: from God to man, and from man to God. And in both respects Christ may be said to be a surety of that Covenant. A Surety on Man's part, on God's part: undertaking for Man to God, and for God to Man. I shall insist upon them severally, beginning with the former. 1. Christ is a surety on Man's part. 1 On man's part. This the Socinian denyeth. [Christ is said to be a surety of the Covenant (saith one) not as if he became our surety to God, D. Lusshington in Heb. 7.22. and took upon him the payment of our Debts.] How then? Why, Only as a surety on God's part, undertaking the performance of his promises unto us.] But Scripture is as express for the one as the other, as (God willing) I shall show you before I part with this point. Christ is a surety for Man to God, Christ a Surety for man to God two ways. and that in a twofold respect. A surety in way of satisfaction, and a surety in way of Caution. Such are the sureties which are common and Ordinary amongst us. Sureties in way of satisfaction; Such are sureties for Debt or Trespasses. Sureties in way of Caution, Such are Sureties for the Peace or good-behaviour, and sureties for Appearance. And both these ways shall we find Jesus Christ a surety for his Elect, for all true believers. A surety in way of satisfaction: A surety in way of Caution: Thus have I laid out the way wherein I am to walk. I shall desire you to go along with me with your best Attentions. And the good Lord be a Guide unto us both. 1. Christ is a surety in way of satisfaction, 1. In way of Satisfaction. undertaking for the Debts and trespasses the sins of his Elect; In this respect it is that Christ is most properly called a Surety; In regard of his taking upon him the sins of his Elect, and undertaking to answer, and make satisfaction unto the Justice of God for them. And in this respect it is chief and principally (as Bellarmine and others rightly observe upon the Text) that he is here called by our Apostle a Mediator. In this respect principally called a Mediator in the Text. Neque apud ineruditos tantùm, sed & apud eos qui elegantiùs loquuntur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur is qui placat aliquem, Grot' de Satisfact. cap. 8. Object. Here is no mention of God's wrath or displeasure. [A Mediator betwixt God and men,] id est, One that interposeth himself betwixt the wrath of God and them, undertaking to satisfy their debts, and so to reconcile them unto God. Thus the word in the Text (as Grotius noteth) may fitly be rendered: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plaactor; One that pacifieth and appeaseth another by giving satisfaction and contentment to him. And in this sense it is here applied unto Christ. Obj. Not so (saith Socinus, and his followers.) The word here signifieth no more than what it doth elsewhere, Interpres, Internuncius, an Interpreter, an Intermessenger betwixt God and Man: Not a Peacemaker; No, here is not a word (saith he) concerning any wrath or displeasure of God against sin or sinners, that might induce us to make such a construction of the Apostles meaning. Ans. But to this Pareus Answ. Pareus in Heb. 8.6. returns him an Answer. It is not to be conceived that what ever belongs to such, or such a subject, should be mentioned wherever that subject is touched upon. True, the Apostle maketh no mention of God's wrath against sin and sinners in this place. This we find elsewhere. But elsewhere he doth sufficiently, abundantly: Romans 1.18. The wrath of God is revealed from heaven against all ungodliness of men.] Cap. 5.9. Being justified by his blood, we shall be saved from wrath through him.] Such is the state and condition of all men by nature: They are all alike Children of wrath, Ephes. 2.2. Being out of Christ, not believing on him, the wrath of God abideth on them. John 3. last. A truth so sufficiently known, so frequently inculcated by himself and others, as that there was no need why the Apostle should here make any mention of it, before he call Christ a Mediator. But if this satisfy not, look but a little after, and there shall we find what is by the Adversary desired. [Who gave himself a Ransom for us.] In which words (as Bellarmine well noteth upon it) the Apostle assigneth the cause and Reason of what he had said: plainly showing in what respect it was principally that he called Christ a Mediator: viz. In as much as he gave himself a Ransom unto God his Father; making satisfaction for the sins of his people. Objection. Satisfaction? But, Object. No mention of Christ's satisfaction in Scripture. Christoph. Ostorodius contra Purgationem peccatorum Are gum. 1. Answer. Pareus ad Rom. 9 Dubio. 12. Though not the word, yet the thing is. Grot. de Satisf. cap. 7. in initio. where do we meet with this word in Scripture, thus applied unto Christ and his Mediatorship? So some demand of us. Answ. To whom Pareus and others soon return Answer, that though the word be not found, yet the thing is, being set forth in other expressions which are equipollent and equivalent. And this it is that our Adversaries contend against (as Socinus acknowledgeth it) not the word, but the thing. And this it is that we must with earnestness contend for against them: for this truth of God is a part of that Faith which was once delivered to the Saints, and a principal part of it, a foundation-stone, a principle of Christian Religion, the main hinge upon which the whole work of our salvation turneth. Take away this, the satisfaction of Christ, and what sure foundation shall our faith rest upon? If this foundation be destroyed, then what shall the righteous do? They must then go seek for another way of Justification then by faith in the merits of Christ: And so seek for a new way to heaven, which none of their forefathers ever yet found. Let me therefore take up a little time for the asserting and vindicating of this truth of God against the Adversaries and Opposers of it. Wherein my aim shall be to deal as little as may be in a polemical controversal way, in arguing and disputing the case with them, but rather in demonstrating it against them; by laying this foundation as sure as I can, that so you may with more assured confidence adventure your souls upon it. Christ is said to be a Mediator as a Surety undertaking and making satisfaction unto God for the sins of his people. That he is so, Christ's Satisfaction evinced by Scripture Testimonies. Scripture is clear to those who will but look upon it without prejudice: To go about to call in all those Texts that speak to this purpose, would prove a long, if not a tedious work. I shall single out some of them, which I conceive to give in the clearest, and most convincing evidence. And here I shall begin with the old Testament, Old Testament. where I shall in the first place have recourse unto that clear Prophecy concerning Christ (than which all the old Testament affords not a clearer) which we meet with Isaiah 53. Isa. 53. Arg. 1. There shall we find a mutual compact and agreement betwixt the Father and the Son about this way of Reconciliation, viz. by way of satisfaction. This the Father imposeth, And this the Son submits to. The Father imposeth it by charging the sins of his Elect upon him. So you have it verse 6. Ver. 6. The LORD laid on him the iniquities of us all:] Not the sins themselves, not the evil in them, or fault of them, but the guilt and penalty belonging to them. This GOD laid upon his Son; charging it upon him; as a Creditor chargeth a debt upon the surety, requiring satisfaction from him. Or, as the margin readeth it according to the Original, [He shall make the iniquity of us all to meet on him.] Even as many debts of several persons are charged upon one common surety, and so all meet together upon his head. Thus did the sins of all God's Elect, or all true believers, (for of such, and only such, he there speaks, (as Diodate expounds it,) such, as having union with Christ, have a true spiritual Communion amongst themselves,) they all meet together upon the head of their common surety; the Lord Christ: Even as the sins of Priests and people, met together upon the head of the Sacrifice, being laid upon it by the Priests, who to that end laid their hands upon the head of it, (as you may read Exod. 29.10, 15, 19) by that Ceremony putting and laying their own sins, and the sins of the people upon the head of that Sacrifice, which was to be offered up for them. Even thus (saith the Prophet) did God the Father lay the sins of his people upon his Son Christ (who was the truth of that Type:) laying upon him the iniquity of them all. And he thus charging them, Christ undertook them; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè significat exegit: & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere. Pagnin. Buxtorf. took that charge upon him, and undertook to answer it; So it followeth in the next verse, ver. 7. which our Translation readeth thus, [He was oppressed, and he was afflicted.] But our new Annotation hints to us another version, which it conceiveth more agreeable to the Hebrew. [It was exacted, and he answered:] that is, God the Father he required satisfaction for our sins, and his Son (as our Surety) answered for us; undertaking and discharging what was charged upon us. God the Father layeth our sins upon him, and he bore them, [He bore the sin of many, (saith the last verse of that Chapter:) viz. Iniquitates eorum ipse portabit, quas illi portare non poterant, & quarum pondere opprimebantur. Hieron. ad loc. of his Elect. He bore them as a Porter that bears a burden for another, which himself was not able to stand under, (as Jerome rightly glosseth upon that place,) He bore them, the guilt of them, undergoing the punishment which was due unto them, [Surely he hath born our grief, and carried our sorrows, (saith the fourth verse.) [He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our Peace was upon him, and with his stripes we are healed: (So it followeth) ver. 5. Thus did the Lord Jesus his own self bear our sins in his own body on the Tree, (as Saint Peter citeth this of the Prophet, 1 Pet. 2.24.) As a Surety for his Elect, he stood in their room and stead, submitting himself unto the penalty due unto their sins; and by that means having made satisfaction to the Justice of God, he reconciled him to his people. [By his knowledge shall my righteous servant justify many, (even all that believe on him:) For he shall bear their iniquities; (So you have it ver. 11.) By this means he taketh away the guilt of sin, so as it shall not be imputed to, charged upon those, who knowing him, apply the merit of his death unto themselves; So clearly, so fully doth this Evangelicall Prophet in this Chapter speak for this Truth of God, as I do not well know what can with any colour be objected against it. What is objected, I shall have occasion to meet with it anon in some of the ensuing Arguments. How Christ is said to bear our sins. The Socinian Evasion refuted. Alleg. For present let me only take notice of one Evasion, wherein the Socinian putteth a great deal of confidence, no less than Ajax did in his shield. True (say they) Christ bore our sins; but how? not by taking them upon himself, suffering for them; but by taking them away; viz. in respect of the power of them, healing them; and in respect of the guilt, remitting & forgiving them: In favour of which Exposition they bring in that Text of St Matthew, Socinus de Jesus Christo Servatore. lib. 2. c. 4. Dr L. Comment. in Gal. 1.4. which we conceive to speak full to this purpose, Mat. 8.16. where reporting how our Saviour cured all diseases, healed all that were sick, viz. such as were presented to him, he subjoins, This he did, [That it might be fulfilled which was spoken by Isaiah the Prophet, saying, Himself took our infirmities, and bore our sicknesses.] So he citeth and expoundeth the 4th verse of that 53d Chapter. Now, how did Christ then do this? not by taking upon him their bodily infirmities, & so bearing their sicknesses; but only by healing and taking them away. Even in like manner, and no other ways (say they) is he said to take our sins, and to bear them; not taking them upon himself, as our Surety, bearing the punishment of them, but forgiving and healing them, and so taking them away. Ans. But to this it is answered: The difference betwixt Christ his bearing our sins and our sicknesses. Sibrandus Lubbertus contrà Faustum Socinum. Lib. 2. c. 4 There is a broad difference betwixt Christ's bearing our sins, and bearing our sicknesses. These he cured though, not carried. Those he both cured and carried, undergoing the punishment of them. So much that Prophet clearly expresseth in the verse following, ver. 5. He was wounded for our Transgressions, he was bruised for our iniquities: The chastisement of our peace was upon him, and with his stripes we are healed.] So again ver. 7. He was oppressed, and he was afflicted; And again ver. 10. It pleased the Lord to bruise him, he hath put him to grief. Thus did Christ bear the sins of his people, bearing the punishment of them. Hence is it that he is said to be made sin, 2 Cor. 5.21. viz. by way of Imputation; or made a Sacrifice for sin; And to be made a Curse, Gal. 3.13. sustaining the curse of the Law due unto us. But never do we find him said to be made a Demoniac, made blind, made deaf, etc. Neither do we ever find that God is said to have laid on him our Bodily Infirmities and sicknesses. But thus he is said to have laid on him our iniquities, Isai. 53.6. So that there is a manifest difference betwixt his bearing of the one and of the other. Repl. But yet the Allegation goeth on. What say we then to the Evangelist, who citing that Text of the Prophet giveth this exposition of it? Answ. To this divers Answers are returned. Mat. 8.16. cleared. Among which that of the Jesuit may be sufficient to stop the mouth of this Cavil. Maldonatus' Comment. in Mat. 8.16. In citing of this Text the Evangelist accommodates it to a sense rather like unto it own, than the same. The like whereunto he doth elsewhere, Cap. 2. ver. 15. citing that of the Prophet Hosea, chap. 11. ver. 1. [When Israel was a child, than I loved him, and called my Son out of Egypt;] he applieth it unto Christ, affirming that Prophecy (or History) to have had an accomplishment in him, in his return out of Egypt. [This was done (saith he,) that it might be fulfilled which was spoken of the Lord by the Prophet saying, Out of Egypt have I called my Son:] not that the Prophet in that place had an eye properly at Christ; but it is referred and accommodated to him by a certain kind of concordancy and allusion, in as much as the one was a Type of the other. The like application we meet withal again vers. 17, 18. of the same chapter; where the Evangelist setting forth Bethlehem's lamentation for their murdered Infants, Then (saith he) was fulfilled that which was spoken by Jeremiah the Prophet, saying, In Ramah was there a voice heard, Lamentation, and weeping, and great mourning, Rachel weeping for her children, etc. This Jeremiah spoke properly in reference to the Jewish Captivity; but the Evangelist accommodates it to this Herodian massacre. In like manner may the present Text be looked upon rather as an allusive accommodation to, than a proper, and literal Exposition of the fore-alledged Prophecy. And if so, then is there no reason why the words should be strictly tied up to the same sense in the one place as in the other. But if this satisfy not, (which I know not why it may not) consult we the words cited and used by this our Evangelist, and we shall find in them nothing that the Adversary can take hold of. Christ [took our infirmities,] he did so our bodily infirmities, and that properly, taking them upon himself. So he did all such infirmities as are common to the nature of man, having experience of many, subject to all. So the Apostle layeth it down, Heb 2.17 18. and 4.15. [And he bore our sicknesses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Tertullian indeed renders Abstulit he took them away. But (as Grotius well noteth upon it) the word imports more, Est in hac voc (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) oneris quaedam, id est, molestiae, significatio. Grot. in Mat. 8.16. viz. the bearing of a thing as a burden, not without some pain or trouble: And thus did Christ bear our sicknesses. Even as in the former part he is said to have taken our infirmities, not only taking them in hand (as the Physician is said to do the disease of his patient,) but taking them upon his shoulders; Such an Emphasis Grotius there apprehends in the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Assumpsit, He took them upon him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est, quasi dicas, in humeros sustulit. Grotius ibid. Thus did he bear our sicknesses, though not properly patiendo, yet compatiendo, though not by way of Passion, yet of compassion; having and manifesting a Sympathetic participation with us in all our infirmities, and Sicknesses: We have not an high Priest (saith the Apostle in the place forenamed Heb. 4.15. speaking of Christ) which cannot be touched with the feeling of our infirmities, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that cannot Sympathise with us. This Christ did when he was upon Earth; and in that respect he may be said to have taken our infirmities, and born our sicknesses. Besides to these, ex abundanti, we may add what Grotius observes, Comment Groti. ad loc. that the curing of these diseases was not a little trouble to our Saviour. At this time when these many diseased persons were presented to him for cure, the Text tells us, it was in the Even, (after Sunset,) which circumstance being taken notice of by the three Evangelists, who report the story, Matthew, Mark, and Luke, it may not be conceived to be without an Emphasis (as Theophylact noteth upon it; Vesperi & intempestiuè languidos adducebant; Ipse autem utpote misericors curavit omnes. Theo. ad loc. Sensus est Christum ut morbos hominibus demeret, nullos labores, quantumvis intempestivos defugisse. Grotius Comment. ad loc. ) the time was unseasonable. And at other times we find the people pressing and thronging upon him; as at the cure wrought upon the Paralytic, Mark. 2.2, 4. And that other upon the woman with the Bloody issue, Luke 8.45. which could not be without some trouble and hazard. Yet such was his compassion towards them, as that he willingly bore with these and the like inconveniences; refusing no labour, how unseasonable so ever, that he might do good this way. And in this sense also he may be said to have borne our sicknesses. In such a Sense it is that the Apostle willeth Christians, that those who are strong, should bear the infirmities of the weak, Rom. 15. And elsewhere he willeth them to bear one another's burdens, Gal. 6.2. (In both which places, the word is the same with that in Saint Matthew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) viz. by way of sympathy, and fellow-feeling, being as if they were in their condition; (so was Paul himself, 2 Cor. 11.29. Who is weak, and I am not weak? &c: And so he willeth others to be, Rom. 12.15. Weep with them that weep, &c:]) withal succouring and helping them according to their power, though it be with some inconvenience, trouble, hazard to themselves. Both these did Christ unto those diseased persons which were brought unto him: And in that respect he may fitly be said to have born their diseases: So that the word as there used, it imports more than a bare Abstulit, a bare healing and taking them away. And so in like manner are we to understand it in that Text of the Prophet, where he speaketh of Christ's bearing our sins, (Isai. 53. ult.) He not only bore them away, by way of Remission, but he took them upon himself, bearing and undergoing the punishment due unto them, that so by satisfying for them, he might take them away out of the sight of God. Thus is that irrefragable evidence in that Text of the Prophet, cleared and vindicated from the Cavillation of the Adversary. Now pass we on. Arg. 2. To this of the Prophet Isaiah, I shall join only that other of the Prophet Daniel, Dan. 9.24. Dan. 9.24. where setting forth the blessings that should come by the Messiah, he reckoneth up these among others, The finishing the transgression, the making an end of sins, and making Reconciliation for iniquity; or expiating it, as the word properly signifieth;) which the Messiah did, by the sacrifice of himself. New Testament. But I hasten from the Old Testament to the New, where we shall find evidence more than sufficient. Arg. 1. Christ is said to suffer and die for us. 1. In the first place, What means all those expressions, which we meet with about Christ's suffering and dying for us? 1 Pet. 2.21. Christ also suffered for us.] chap. 3.18. Christ also hath once suffered for sins, the just for the unjust.] Heb. 2.9. He tasted death for every man,] Rom. 5.8. While we were yet sinners, Christ died for us.] 2 Cor. 5.14, 15. One died for all.] Alleg. To this I know what the Adversary will answer, And that not only nostro bono, for our benefit. Christ suffered and died for us. He did so; but how? Nostro bono, for our profit, our benefit; That by his death he might give testimony to his Doctrine, sealing the Covenant with his blood; that so we being induced to believe it, might be made capable of receiving Remission of sins. Repl. But to this we reply. This is truth, but not the whole truth. But also nostrâ vice, in our stead. Christ did die for our good, our benefit, in the respects aforesaid. But there is somewhat more in those phrases of suffering and dying for us, than so. Somewhat which is proper and peculiar to the death of Christ. Christ so died for us, as no other person can be said to die: So much we may learn from the Apostle, 1 Cor. 1.13. where he demands of his Corinthians, Was Paul crucified for you? This Paul might have been, as Peter and some other of the Apostles were, he might have been crucified, and in this sense crucified for them: viz. for their good, their benefit. Libenter tolero in id, ut vos & alii eo magis in fide confirmemini. Grot. ad loc. In this sense he tells his Colossians that he suffered for them, Col. 1.24. Who now rejoice in my sufferings for you.] viz. for your good, for the confirmation of your faith, and the furtherance of your salvation. So himself expounds his own meaning, 2 Tim. 2.10. Therefore I endure all things for the Elects sake, that they may also obtain the salvation which is in Christ Jesus.] And in this sense he afterwards suffered death for them: sealing the Doctrine which he had preached with his blood: which was of great use and benefit unto the Church. Sanguis Martyrum— The Blood of the Martyrs is the Seed of the Church. But neither Paul, nor any other ever were, or could be crucified, could suffer and die for the Church, as Christ did. His suffering and dying for the Church imports somewhat peculiar unto him, which could not be communicated to Paul, or any other of the Apostles, And what should that be, but that he died in our room in our stead, as our Surety, to free and deliver us from death by laying down his life? In this sense Paul saith that he could wish himself to be Anathema, accursed or separated from Christ, for his Brethren, his kinsmen according to the flesh. Romans. 9.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his countrymen the Jews, viz. in their stead; that so by the perishing of one, a whole nation might be saved, which he apprehended would tend more to the glory of God. And in this sense Caiaphas the High Priest speaking by a Prophetical spirit, Joh. 11.50. tells the Jews, that it was expedient that one man should die for the people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in stead of the people; that so the whole nation might not perish (as himself there expounds it. Ego pro te molam. Terent. Vnum pro multis dabitur caput. Virgil. Vide Grotium de satisfac. c. 9 ) Thus the phrase is commonly and properly used in all languages. For a man to do or suffer aught [for] another, is as much as to do it in his stead. And in this sense Christ is said to have suffered and died [for] us. Not only nostro bono, for our benefit; (So Martyrs and Confessors die,) but nostrâ vice, in our room, our stead, as our Surety. Grotius ibid. The phrase of Christ's giving himself for us vindicated. That it must be so understood, there is one place which speaks more fully to it then the rest, viz. Matthew 20.28. (repeated again by Saint Mark, Mark 10.45.) where our Saviour sets forth this to be the end of his coming, The Son of man came to give his life a ransom for many.] As for the word [Ransom] I shall touch upon that anon. For the present I only take notice of the particle [For,] which in the Original is not, as in the places forenamed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Multorum vice, Beza Gr. An. Grotius ubi supra. which properly signifieth [in stead.] So it is still to be taken (saith Grotius) where ever it is thus applied to persons, or things: It imports a Subrogation, or Commutation, a substituting of one in the room of another, or exchanging one for another. Thus we read of Archilaus, Matthew 2.22. that he reigned in the room of his Father Herod, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus runs that Ancient law of Retaliation, Matthew 5.38. An eye for an eye, a tooth for a tooth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And thus most fitly may we understand that place Matthew 17. ver. 27. where our Saviour order Peter to take the piece of money which he should find in the fishes mouth, and to give it in way of Tribute, for him and himself. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beza Graec. Annot. ad Mar. 10.45. Grotius ad loc. & de satisfact. cap. 9 For me and thee, which Beza (I confess) expounds, for my sake and thine. But Grotius more properly, meâ tuàque vice, in stead of me and thee. For in that Action Peter stood in the room of two, his Master and himself. And thus it is said Luke 11.11. will a Father give his child a Serpent for a fish?] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, in stead of it. Thus the Apostle saith of the woman, that her hair is given her for a covering (or veil. 1 Corinthians 11.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in stead of it. And thus the same Apostle, as also Saint Peter, make mention of rendering evil for evil; and Railing for Railing: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, In exchange of it. Thus that particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joh. 1.16. ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continet in se negationem pretii, Grot. ad loc. Jam. 4.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. where it doth not imply a Negation or opposition (as sometimes it doth) it imports a Subrogation or Commutation. And thus are we to understand the word in those places of Saint Matthew, rents Mark, where Christ is said to have given himself a Ransom [for] many, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, in stead of many. Constrictus hîc Socinus, negare non audet illo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commutationem quandam indicari, sed miserè effugium quaerit. Grot. ibid. Here I know the Adversary (though in measure convinced) yet still goeth about to elude this Evidence. But truly the evasions which I have met with are such, as that they deserve to be looked upon no otherways but as miserable subterfuger: wherein men not willing to divorce the Errors which they have once espoused, and to submit to the truth, do rather show what they would do, than what they are able. And therefore I shall not trouble you with the refutation, or yet rehearsal of them. I shall rather pass on to another Argument. Arg. 2. Christ a Ransom for us, How? Which I will not go far for. You shall find it in the verse next after the Text. Wherein (as I told you) the Apostle showeth in what respect he calleth Jesus Christ a Mediator betwixt God and Men; viz. in as much as he hath given himself a Ransom for all,] For All; All men indefinitely, all Ranks and conditions of persons (as we expounded it before: Or, for all his Elect, all that shall believe on him; (which are those [Many] spoken of Isaiah. 53. last, Matthew 20.22. and 26.28. Hebrews 9.28.) For them he gave himself a Ransom (saith Saint Paul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sc. de Credituris in Christum, Grot. in Mat. 20.28. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded. ) The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A word which, as it is amongst those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, never to be found in the New Testament save only in that place, so it is of special emphasis and of signification. The Vulgar Latin renders it, Redemptionem, Redemption. Beza Redemptionis precium, a price of Redemption; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vicissim datum Redemptionis precium. Scapul●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est tale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quo Liberator simile quiddam subit ei malo, quod ei imminebat qui liberatur. Grot. de Satisfact. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat propriè precium, quo redimuntur captivi ab hostibus; eámque commutationem quâ capite caput, & vita redimitur vitâ. Leigh Critic. ex Hyperio ad loc. But neither of them fully expressing the force of the word; which properly signifieth a Counterprice: When one doth or undergoeth in the room of another, that which he should have done in his own person. As when one yields himself a Captive for the redeeming of another out of Captivity: or giveth his own life for the saving of another's. Such Sureties amongst the Greeks were commonly and properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as gave Life for life, Body for Body. And in this sense saith our Apostle here of this our Mediator, that he gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Ransom, a Counterprice. Paying a price for his people, Ye are bought with a price (saith the Apostle to his Corinthians) 1 Cor. 6.20. and 7.23. So are all believers, they are bought, They are God's Redeemed ones, Isa. 51.11. And who bought, who redeemed them? That did Jesus Christ; [Denying the Lord that bought them (saith Saint Peter speaking of those Apostates who professed that they were redeemed by Christ) 2 Peter 2.1. And how hath he bought them? Why, by paying a price for them, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a price of Redemption. And what price was this? why his own blood. [Ye are redeemed with the precious blood of Jesus Christ (saith Saint Peter) 1 Peter 1.18. Thou wast slain, and hast redeemed us to God by thy blood, Rev. 5.9. In whom we have Redemption through his blood, Eph. 1.7. id est, his death and passion, which was the principal piece of his obedience. This was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as our Saviour himself calleth it) that price of Redemption which he gave for his Elect. The Son of Man came to give his life a Ransom for many, Mat. 20.28. A Ransom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Redemptorium, a price of Redemption; that by his death he might free and deliver them from death. And thus saith our Apostle here in this verse after the Text, that Christ gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Counterprice, a Ransom; submitting himself to the like punishment that his redeemed ones should have undergone. So the Apostle fully expresseth it Galat. 3.13. (Which place we may well look upon as a Periphrasis, an Exposition of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, showing us how Christ is said to have given himself a Ransom for us,) Christ (saith he) hath redeemed us from the curse of the Law; being made a curse for us.] Subjecting himself to that same curse of the Law, under which all mankind lay; and that for the delivering his Elect from it. To the same purpose are those other Texts, which for substance speaketh the same thing, John 6.51. Christ a true Surety. where Christ saith that he gave his flesh for the life of the world,] Titus 2.14. [He gave himself for us that he might redeem us.] Thus was Jesus Christ a true Surety; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that gave his life for the life of others; as the Poet saith of Castor and Pollux, Si fratrem Pollux alternâ morte redemit: Virgil. Aeneid. 6. that the one redeemed the others life with his own death. So did the Lord Jesus, this our Mediator, he became such a Surety for his Elect, giving himself an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Ransom for them. Alleg. Now, The Socinian Doctrine. Vide Grotium de satisfact. cap. 1. & cap. 8. how will the Adversary evade this? why, it is true (saith Socinus;) This Christ hath done to deliver us from the punishment of sin: But how? not in way of satisfaction to God, by procuring from him a discharge of our debt: How then? why only in reference to us, that by this means we being induced to believe the truth of his Doctrine, thus confirmed and sealed by his death, and yielding obedience unto God, according to the pattern that he had set before us, we might obtain Remission of sins, and Eternal life, which upon our repentance, and new obedience, God hath promised to give. This is the sum (as Grotius hath cast it up) of what Socinus hath to say in this business. Reply. But how unsatisfactory is this? Reply what is all this to the Texts alleged? which assert a Redemption properly so called; The death of Christ properly a Price. affirming that we are bought, bought with a price, a Counterprice, redeemed by a Ransom. Now a Price, a Ransom, is somewhat that is tendered and given to the Deliverer for the redeemed; not to the redeemed themselves. And such was the death of Jesus Christ: a Price; and that properly so called; So much may be collected from that place of Saint Peter, 1 Pet. 1.18, 19 where he telleth the believers to whom he writes, [Ye are redeemed not with corruptible things, as silver and gold, but with the precious blood of Jesus Christ.] So comparing one price with another; silver and gold, with the blood of Christ: Now the former, (silver and gold) given in way of Redemption, is a true price; and so is the later, the Blood of Jesus Christ, a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a true and proper price of Redemption, given unto God as a valuable consideration for the satisfaction of his Justice. Away then with all those mists or fogs; which are or may be raised by any, for the obscuring and darkening of this Truth of God, which shineth so clearly through these emphatical phrases and expressions of Scripture alleged, as surely that eye must either be weak or wilful, that doth not, or will not see and acknowledge it. Socinus propriè dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu precium definite, id quod à detinente accipitur. Vide Grot. de Satisf. cap. 8. Alleg. As for that which Socinus allegeth, that a Price must be somewhat that is given to, and received by one that setteth another free, it is not worth the answering. Reply. For such was the death of Christ. It was such a price as God the Father received accepted by way of satisfaction for those for whom it was tendered: Accepted of God by way of satisfaction. being contented with it. As it was under Law, what was there which any ways accrued unto God from any of those Sacrifices? what did he receive from them, which might any ways turn to his account in way of advantage? Only this was enough; they were accepted of him, as you have it, Leu. 20.27. And so was it with this Sacrifice of the death of Christ, which was prefigured by those sacrifices; Though God properly received nothing for it, yet it was accepted of him. But I shall no longer dwell upon this evidence; neither shall I the work in hand by alleging many more; yet I must remember that Foundations cannot be too surely laid, especially where Earthquakes are frequent, as they are in the Church amongst us at this day. And therefore let me yet subjoin two or three. In the next place, what shall we say to those Texts of the Apostle, Arg. 3. where he holdeth forth the death of Christ, Christ the meritorious cause of our Reconciliation. as the meritorious and procuring cause of our Reconciliation with God? The places are well known, let them be seriously weighed and considered, Rom. 5.10. When we were enemies, we were reconciled unto God by the death of his Son, Ephes. 2.16. That he might reconcile both, (viz. Jews and Gentiles) unto God in one body by the Cross, Col. 1.20. And having made peace through the blood of his Cross, by him to reconcile all things to himself. In all which places the Apostle clearly holdeth forth the death of Jesus Christ as the proper means of procuring our Reconciliation with God. Allegat. Socinian Evasion. Allegat. To this the adversary answers (as before.) True, by this means we are Reconciled unto God; but not God to us. As for God, he was not an enemy to us, but we are enemies unto him. He was ready to receive and embrace us upon our returning to him by repentance: Only we were averse to him, Enemies in our minds through wicked works. Now this indeed Christ by his death effecteth (say they) reconciling us unto God, Col. 1.21. by bringing us unto him in the ways aforesaid, by repenting and believing. To be reconciled to God, the phrase cleared and vindicated. Idem valet nos Deo conciliari, & Deum nobis. Grot. de satisf. cap. 7. Grot. ibid. ex Sophocle. Repl. But hereunto we have returned answer already; that for us to be reconciled to God, and God to be reconciled to us, imports one and the same thing. This we have evidenced by showing the use of the phrase in Scripture language. To which might be added the consent of profane writers, with whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To be Reconciled to the Gods, is as much as for the Gods to be reconciled to them, who had offended them, that so they might escape their anger and revenge. But we shall not need to go down to the Philistines to sharpen this Goad. In those very places alleged, upon a serious review of of them, we shall find, that the Reconciliation there spoken of is a reconciling of God to Man. That to the Romans is clear. [When we were Enemies, we were reconciled unto God.] How reconciled to him? why; so as to have peace with him, ver. 1. So as to have a standing in his grace, ver. 2. So as to be saved from his wrath, ver. 9 Such is the Reconciliation there spoken of by the Apostle, which he further maketh to be the proper and immediate fruit and effect of the death of Christ. [Reconciled by his death.] And consequently it must import, not properly the Reconciling of our Natures unto God, which is done in Sanctification, and is an immediate fruit of the Spirit of Christ; but the reconciling of our persons unto him by Justification, which is the immediate fruit of his death. In like manner in that place of the Ephesians, chap. 2.16. Christ is said to have reconciled Jews and Gentiles unto God, that by reconciling them first unto him, he might reconcile them betwixt themselves, [Reconcile them to God in one Body.] And this he is said to have done by the Cross. Not by the Doctrine of the Cross, (as Grotius in his later time, going about to destroy what before he had built, Cum crucem dicit, simul intelligit doctrinam cruce sanoitam. Grot. Comm. ad Eph. 2.16. Grotius de satisfact. cap. 7. blancheth that Text,) the doctrine of the Gospel confirmed by his suffering upon the Cross: but by the merit of the Cross, (as the same Author in his first and better thoughts orthodoxly expounds it,) per vim scilicet placatricem, by that pacifying, appeasing virtue which is in his blood which he shed upon the Cross. By this means it was that he reconciled God to them, and them to God. And after the same manner in that other place, Col. 1.20. God is said by Christ to reconcile all things to himself. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hîc sumendum ut suprà, ver. 16, sub ipso, five ità ut ipsi pareant. Grot. ad Col. 1.20. not In unum, into one, (as Socinus would have it,) for then (as Grotius noteth upon it) it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. No; nor yet (as Grotius himself in his declining time expounds it) sub ipso, under him, viz. under Christ; or to him, viz. that they might obey him; but [to him] viz. to God the Father. So that other place of the same Apostle explains it 2 Cor. 5.19. God was in Christ reconciling the world to himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this he hath done by Christ, viz. by and through his death. So that Parenthesis there (Col. 1.20.) explains it [Having made peace through the blood of his Cross] (not the Doctrine of his Cross, but the blood of his Cross) viz. that bloody oblation made and offered upon the Cross: Sanguinis hîc fit mentio, quîa per sanguinem foedera sancire solebant. Idem ibid. whereby not only the Covenant was sealed (as Grotius again there blancheth it,) but whereby the Justice of God was satisfied, and so his wrath appeased. Thus you see the adversary put by that muse also, which being put to his shifts he made for: and withal, this evidence made out. To which in the next place, I shall subjoin another near a kin to it. Argu. 4 And that I take from Saint John, who speaking of Christ, calleth him, the Propitiation, Christ called the propitiation. 1 John 2.2. He is the propitiation for our sins.] And again, chap. 4.10. God sent his Son to be a Propitiation for our sins.] the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifieth Placamen, somewhat whereby an other being offended, is pacified; That is the meaning of the Latin word made English, [Propitiation:] it imports somewhat whereby the anger of another is appeased, and he is induced to be propitious, merciful, favourable. So much we may learn out of the Publicans Petition, Luke 18.13. where he prayeth, [God be merciful to me a sinner.] The word is the same, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Placator: or Propitius esto; Be thou appeased towards me, be thou propitious to me. This is Propitiation. From whence the Mercy-seat (or lid) which covered the Ark was called the Propitiatory. Exod. 25.17. So the Apostle (following the translation of the Septuagint) calls it Hebrews 9.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponunt 70. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placare, propitiare significat. Grot. ad Heb 9.2. The Cherubims shadowed the Mercy-seat.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Original) the Propitiatory. So called, because from thence God shown himself propitious and favourable to his people. So he is through Jesus Christ, of whom that Mercy-seat was a Type and figure: He is the true Propitiation. So we find him called by our Apostle, Rom. 3.25. whom God hath set forth (saith he, speaking of Christ by whom we have Redemption, as the verse foregoing hath it) to be a propitiation through faith in his blood.] A propitiation; the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiatory; alluding to that Typical Propitiatory under the Law. Such is Jesus Christ, the true Propitiatory, (the substance of that shadow,) the means of our Reconciliation with God, by whom his anger is pacified and appeased, and through whom his mercy and favour is communicated unto us. And that through his blood, (which the Apostle there setteth forth as the meritorious cause of it,) being apprehended and applied by faith, (which is the Instrumental cause whereby it becometh effectual to that end for which it was shed.) And in this sense is he there called by Saint John, the propitiation; In as much as he Reconcileth God to men, appeaseth his wrath, procureth the exercises of his grace and favour, so as God becometh actually propitious unto his people through him. Which Christ effecteth, 1. as their Surety, standing in their room and stead, interposing betwixt the wrath of God, and the rigour of the Law. A mystery excellently represented and shadowed out in the placing of the Mercy-seat betwixt the Tables of the Law, and the Majesty of God appearing between the Cherubims, Exod. 25.21, 22. Showing how Jesus Christ our Mediator interposeth betwixt God and the Law in the behalf of his people. So as God looking upon the Law through him, he beholdeth it as fulfilled by him for their sakes, and on their behalf; and so becometh propitious unto them. And 2ly, Opera- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torium. Montanus. this he doth by Covering their sins. That is the proper and primary meaning of the Hebrew word [Caphoreth,] which we render the Mercy-seat; it properly signifieth a Covering, which the Mercy-seat was to the Ark. And such is Jesus Christ unto his people, a Covering; covering their sins by his merit, so as they appear not in the sight of God, to the making their persons guilty before him. Hereunto the Psalmist alludes, Psal. 32.1. Blessed is the man whose transgression is forgiven, and whose sin is covered: viz. by the obedience of Jesus Christ. And thirdly, This he doth by expiating their sins, and making satisfaction for them. This are we to understand by that unwonted phrase of the Apostle, Heb. 2.17. (borrowed from the Prophet Daniel, Dan. 9.24.) where this is set forth as one principal part of Christ's Priestly Office, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc quidem loco est purgare à peccato, i. e. efficere ne peccetur, vires suppeditando pro modo tentationum. Grot. ad Heb. 2.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2.17. significat expiatiationem, sed eam quae fit placando: Grot. de Satisfact. cap. 7. [To make Reconciliation for the sins of the people.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, to expiate, and take away their sins. To take them away, not only in respect of Power, (as Grotius comments upon it) by giving them strength against them suitable to their tentations, and so causing them not to sin: but in respect of guilt; by the Sacrifice of himself, making satisfaction unto the Justice of God for them, (as the same Author in his better mind expounds it.) Thus is Christ said to be the Propitiation, being the means of reconciling his Elect unto God, and that by the offering up of himself. Offering up of himself. Christ offered up himself. That giveth me a hint of one Evidence more, which is the Arg. 5 last I shall insist on in this Argument. And that I shall take up from the Author to the Hebrews, who in that Epistle maketh frequent mention of this Oblation, Christ's offering up himself. And as elsewhere, so especially in his 9th Chapter, where he purposely discourseth of that Subject; comparing the Sacrifice of Christ with those Typical Sacrifices under the Law. The sum and substance of which discourse you shall find bound up in one verse, ver. 26. of that Chapter, where speaking of Christ, Heb. 9.26. Opened and glossed upon. he saith that [Now once in the end of the world, he hath appeared to put away sin, by the Sacrifice of himself.] A passage, wherein there is not a word but hath his weight. Give me leave briefly to gloss upon each of them. Christ hath appeared.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ's appearing on earth. Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. obtulit se, & ostendit Deo Patri in Sanctuario coelesti: Grot. Com. ad loc. Fuerat ante Abrahamum Jesus divinâ constitutione. Grot. ad loc. he was made manifest: appearing not in heaven (as the Socinian would have it) but upon earth. Christ was before; [Before Abraham was I am, John 8.58.] Christ was before Abraham, not only in respect of God's Ordination, (as Grotius would elude that Text,) for in that sense all others were before Abraham as well as he; yea, Abaham was before himself, having a being first in God's Ordination, before he had an actual existence in the World: But he was so actually; having a being in Heaven according to his Godhead. There he was, but there he was hidden, hidden in the Bosom of the Father: But in his Incarnation he was manifested, [The Son of God was manifested (saith Saint John) 1 John 3.8. God was manifested in the flesh, (saith Saint Paul) 1 Tim. 3.16. Or, He appeared. Before, he was hidden under those Legal Types and Ceremonies, which were as a Veil overshadowing him; But now being incarnate, that Vail was taken off from his face, and he appeared, being made conspicuous under the Gospel; so as now all might with open face behold the Glory of God, shining in the face of Jesus Christ, (as our Apostle speaketh, 2 Cor. 3.18. and 4.6.) Thus hath Christ appeared. But when did he thus appear? That follows. [In the end of the World.] In the end of the World. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is (say some) when the Jewish State, the Temple, Vide Grotium ad loc. and their Commonwealth drew nigh to an end. This is that end which our Saviour speaketh of Mat. 24.6. The end is not yet.] meaning thereby the final destruction of the Temple and City of Jerusalem. Before this time, and not long before, it was that Christ was manifested in the flesh, that he appeared. Or (as it is more commonly, and (as I conceive) more properly taken,) In the end of the world] i. e. In the last days, (as the same Apostle hath it, cap. 1.2.) the last Time, or Times: so St Peter calls them, 1 Pet. 1.5. & 20. And St John, the last Hour, 1 John 2.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last Time, or Hour, So did the Apostles than look upon the world, as drawing towards a period, a consummation: And that not far from it in their times: what then may we do in ours? But I pass on. Thus Christ appeared in the end of the world, and that but [Once.] Once, and but once. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As for the Priests under the Law they appeared Often before God in the execution of their Ministerial function; [The Priest went always (say the 6th and 7th verses of this chapter) i. e. daily, every day, into the first Tabernacle (the holy place, the second court of the Tabernacle, or Temple) accomplishing the service of God. But into the second (the Holy of Holies) went the High Priest once every year.] Thus they appeared Often. But Christ our High Priest appeareth but Once: Once upon Earth, and Once in Heaven. Once upon Earth before Men; Of this speaks the Apostle here in this 26. verse. Once in Heaven before God; Of this he speaks verse 12. By his own blood he entered in once into the Holy place.] i. e. Into Heaven. Mark it. Once he appeared upon Earth, and once in Heaven. Christ appeareth once upon Earth, and once in Heaven. As for any such second appearing upon Earth, and returning to heaven before his coming to the last and general Judgement, Millenaries confuted. as some imagine, this our Apostle taketh no notice of it; And therefore I dare not avouch it. Nay, he tells me expressly in the last verse of this chapter, that Christ having been once offered to bear the sins of Many, he shall appear the second time without sin unto Salvation, unto them that look for him.] Mark it. Christ appeareth, not twice upon Earth, once to suffer, and once to reign there personally; and twice in Heaven, once after his Resurrection; and once after the settlement of his supposed Government, (as some have conceived;) but Once upon Earth, and once in Heaven; As for his second Appearing, it shall be unto Salvation, to the complete and perfect salvation both of Soul and Body in heaven (so Expositors, I think universally, expound that place) of all those who love and look for that Appearing. Heb. 5.9. 2 Tim. 4.8. In the mean time, let it be enough for us, that he hath appeared once upon Earth. So it may well be, if we do but consider what followeth: viz. the end of this Appearance, which was. To put away sin] How Christ is said to have put away sin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Abrogating, abolishing, taking away of sin. Not taking it out of the world. No; the world still lieth in wickedness, 1 John 5.19. Nor yet taking it out of the persons of his redeemed ones, so as that it is should have no abiding, no inbeing in them. No; this is a perfection reserved for heaven, not to be looked for on Earth. But so taking it away, as that it shall not be imputed to them, nor yet reign in them: For both these ends Christ appeared upon Earth, for the abolishing of sin in his people, both in respect of Gild and Power. It is the former of these that is here properly and principally intended. So much will appear from the next clause which setteth forth the way and means whereby Jesus Christ effecteth this abrogation and abolition of sin, viz. By the Sacrifice of himself,] The Sacrifice of Christ, himself. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This was the Sacrifice which Christ our Highpriest offered. Not the Bodies of other creatures, as those Legal Priests did; but his own body, Offered upon Earth- Vide D. L. in Heb. 1.3. & 9 ver. 26. himself. And this Sacrifice he offered up, not in Heaven (as the Socinian would have it) in presenting himself before God his Father, but upon Earth, viz. in his Passion upon the Cross. There was this Sacrifice offered up. Duplex est, ut legalium quarundam victimarum, ita Christi oblatio: prior mactationis, altera ostentationis. Grot. de satisfact. cap. 10. True indeed, it was afterwards presented in heaven, but it was first offered upon Earth. So was it with some Sacrifices under the Law; The blood of them was represented by the High Priest in the most Holy place, (as this our Apostle tells us, ver. 7. of this chapter,) but they were offered before, viz. in the slaying and sacrificing of them by the Priest. So was it in this Sacrifice of Christ. How ever it be presented before God in heaven (which is an other part of Christ's Mediatorship (as God willing I shall show you hereafter) belonging to the next branch, his Intercession) yet it was offered up upon earth, viz. in his Death. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In mactatione Sacrificium. Grot. de Satisf. cap. 10. Thus were sacrifices said to be offered up, when they were slain. So profane Authors ever use the word, and Scripture the like. When God biddeth Abraham go offer his son, Gen. 22.2. he addresseth himself to slay him, ver. 10. which because he had intentionally done, though not with his hand, yet in his heart; he is therefore said to have offered him up, Heb. 11.17. Therein was Isaak a Type of Christ, who was offered up after the same manner, being actually slain: There was he truly offered. Hence it is that Saint John calleth him only the Lamb slain, Revel. 5.6. and 13.8. which Saint Paul renders, Sacrificed, Offered, [Christ our Passeover is sacrificed (or offered) for us, 1 Corinthians 5.7. Thus was Christ first offered up upon Earth. Neither was this only a Preparation to that oblation which is made in Heaven (as the Socinian would have it) but a perfect Oblation. The death of Christ more than a preparation to his oblation. So was the offering made by the Priest in the Holy-place. It was more than a Preparation to an offering; a true Sacrifice. As for the presenting of the blood of the Sacrifice in the Holy of Holies, it was not properly a Sacrifice, Grotius ibid. but rather the Commemoration of a Sacrifice already made. So standeth it betwixt Christ's Oblation and his Intercession: The former was done upon Earth: There was the Sacrifice offered. The later is only a Commemoration of that Sacrifice, a presenting it unto God, as it were continually to put him in mind of what was done: that for the merit thereof he may be propitious unto his people. And this is the Sacrifice, whereby Christ is said to put away sin. By this sacrifice Christ putteth away sin. Not properly his Intercession in heaven, but his Immolation, his oblation upon earth in his death upon the cross. So the Spirit of God clearly carries it, every where ascribing the work of our Redemption, the taking away of sin, to the death and bloodshed of Christ. [He gave his life a Ransom, Mat. 20.28. Whom God hath set forth to be a Propitiation through faith in his blood, Rom. 3.25. In whom we have Redemption through his Blood, the forgiveness of sins, Ephes. 1.7. Ye are redeemed with the Blood of Jesus Christ, 1 Pet. 1.19. Thou wast slain, and hast redeemed us to God by thy Blood, Rev. 5.9. Places are numerous which give attestation to this truth. Were there no other, those last words of our Saviour were sufficient, John 19.30. Consummatum est, It is finished.] What was finished? Why, the great Work of Redemption, for which he came into the World. That was not only inchoated & begun, but consummated, perfected there: His Passion was not only a Praeludium, a Preparation to this work, but even the accomplishment of it. There was this great benefit of Remission of sins merited, purchased. There wanted nothing but the Application of that merit to the persons of God's Elect, to the making it effectual unto them for their Justification: Otherwise the work itself was complete & perfect. By one offering he hath perfected for ever them that are sanctified, Heb. 9.14. To this Truth this our Apostle in this Epistle to the Hebrews speaketh so fully, so clearly, as we shall not need to seek elsewhere for evidence, Cap. 1.3. Christ is said to have purged our sins by himself, (i. e. by the offering of himself) before he sat down on the right hand of the Majesty on high.] before his entrance into Heaven. Cap. 9 ver. 12. he is said to have entered into the holy place, (that is, Heaven,) By his own Blood having obtained Eternal Redemption for us.] viz. by the shedding of that blood: Here in this 26th verse which I am now discoursing upon, he is said to put away sin by the Sacrifice of himself.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word properly signifieth a Sacrifice slain, (as Grotius observes from that place of Saint John, John 10.10. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to sacrifice, is used simply for to kill, [The thief cometh not but to steal, and to kill: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) Now Christ was slain upon the Altar of the Cross, and there was he sacrificed. And by that Sacrifice he took away sin: not only the power of it, (as the Socinian would have it) but the Gild and Punishment of it. This is that (as I said) which is here properly and principally intended, as being the immediate fruit of this Sacrifice: The explating and taking away sin in reference to the Gild of it; abolishing the Obligation of sin, so as it shall not bind the believer over unto condemnation. This is that which Christ hath done for us. And this he hath done by that Sacrifice as our Surety. First, taking our sins upon him, Which he did as a Surety for his Elect. and then taking them away. Both these are comprehended in that one word which we meet with in the last verse of this Chapter, [Christ was once offered (saith the Apostle) to bear the sins of many.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith the Original,) a full and emphatical word, signifying not only to bear, but also to bear away. And both these hath Christ done by our sins, [Behold the Lamb of God that taketh away the sins of the world (saith the Baptist of Christ, John 1.29. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the word signifieth both Ferens, and Auferens: bearing them, and bearing them away. Both these did the Scape-goat under the Law, (as you may see Leu. 16.21, 22.) The High Priest laying the iniquities of the people upon the head of that Goat, it beareth them upon it, and beareth them away out of sight. Thus hath the Lord Jesus (of whom that Goat was a Type) he having the sins, the iniquities of his Elect laid upon him by God his Father, (as the Prophet Isai. hath it in the place forenamed, Isai. 53.6.) he beareth them, (as you have it in the last verse there.) And bearing them, he took them away. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is the word which St Peter also maketh use of, 1 Pet. 2.24. He bore our sins in his Body upon the Tree.] The word (saith Beza, Beza Gr. Annot. ad loc. writing upon that place) it properly signifieth Attollere, or sursùm far: to take and carry up. So the Syriack there rendereth it, (as he observes.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bajulavit, & sursum tulit, He bore our sins, and carried them up. This hath Jesus Christ done for us. He hath born our sins, and carried them up; viz. up upon his Cross, there to make satisfaction for them: according to that of the Apostle, Colos. 2.14. where he speaketh of Christ's nailing the Handwriting of Ordinances unto his Cross, and so taking it out of the way. Thus hath Christ by the sacrifice of himself taken away the sins of all that believe on him; Expiating them, Purging them. That is the expression which this our Apostle elsewhere maketh use of, viz. chap. 1.3. where speaking of Christ, he tells us that he hath by himself purged our sins.] And Saint John maketh use of the same word 1 John 1.7. The blood of Jesus Christ purgeth (or cleanseth) us from all sin.] Give me leave to take hold of the skirt of that expression; we may learn somewhat from it, which may conduce not a little to the clearing of the point in hand, touching Christ's taking away our sins by the sacrifice of himself. To which end I shall inquire. Que. How is Christ there said to purge our sins? Quest. How Christ is said to purge our sins. Ans. Answ. Nor only declaratively, but effectually. I answer. Not only Declaratively (as Socinus would have it;) declaring the sins of believers to be purged upon their Repentance. That is but a miserable evasion. So it must needs appear to him that looketh upon the former of those Texts with an impartial and unprejudicated eye; where it is not said, that Christ declared a Purgation of sins, but he made it: So the Original hath it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, purgatione factâ, having made a Purgation: And that by himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not declaring what his Father had done, or would do, but what Christ himself had done. Quest. But what Purgation is it that is there spoken of? whether from the Power, or Gild of sin? Quest. Whether Christ purgeth only from power, and not also from guilt. Ans. Answ. Socinian evasion. Dr. L. in Heb. 1.18. Vide Grot. de Satisfact. c. 7. Expiation how understood by the Socinian. Here Socinians being put by the former shift, some of them make for this: Christ is said to Expiate and purge our sins (say they) in as much he succoureth us in our Tentations, and so preventeth sin in us. This is all which those of that way mean, when they speak of Christ's expiation (which they in word acknowledge, but in truth deny) they refer it only to sins to come, not to sins past. And understand it only of the destruction or Prevention of sin; not of any satisfaction made for it: Of taking away the Power, not the Gild of it, otherwise then occasionally, viz. by making us capable of receiving remission upon Repentance. Christ's expiation is properly of the guilt of sin. But this evasion is no less palpable than the former. True, Christ doth also in this sense purge away sins. But the Purging and cleansing there spoken of is properly and principally the taking away of the Gild of sin by way of Remission. This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Purgation which the Author to the Hebrews there aimeth at. So we shall find himself expounding the word and thing chap. 9.22. Almost all things are by the Law purged with blood, and without shedding of blood is no Remission.] The later clause expoundeth the former, showing what he meaneth by Purging, viz. the taking away the Gild of sin by way of Remission. And S. John doth as much for himself v. 9 of that first chapter, where he puts these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Forgiving and cleansing of sin, together; so showing what Purgation it was that he had before spoken of ver. 7. viz. Purgation by way of Remission, by taking away the Gild of sin. In this way Christ is said to have purged our sins, by way of Expiation properly so called, Purging them by the Sacrifice of himself. A mystery clearly represented and held forth in those expiatory Sacrifices, the sin-offerings under the Law. Concerning which, pardon a necessary digression. That those Sacrifices were a Type of Christ, none but a Socinian will or date to deny: Expiatory Sacrifices under the Law a type of Christ's expiation. Scripture being so express and full for it. And that as elsewhere, so specially in this Epistle to the Hebrews; where the Apostle speaking of those Legal Rites and Ceremonies (the Sacrifices among the rest) he tells us, that they served unto the example and shadow of heavenly things, cap. 8.5. And chap. 9 v. 9 Heb. 8.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cap. 9.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he tells us that the first Tabernacle was a figure of the time then present, in which were offered up both gifts and Sacrifices.] All of them Types and Figures. And again, verse 23. he calleth them patterns of things in the heavens. And verse 24. Vers. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vers. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Figures of the True, viz. of Christ and his Sacrifice. Thus again chap. 10.1. he calls the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a shadow of good things to come.] That was but a shadow. And what was the substance but Christ? Christus & Christi, Christ and his benefits. Christ, he was the True Minister of the sanctuary and of the Tabernacle, which God hath pitched; So you have it chap. 8.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Minister of the holy things. These are those good things whereof the Law is there said to be a shadow, even the good things of Christ, the Benefits procured and dispensed by him. Those Ceremonies were the shadow; Christ the Body. So the Apostle expressly informs us, Col. 2.17. where speaking of some Ceremonial observations, he saith, they were a shadow of things to come, but the Body is of Christ.] And St. John intimates no less, Joh. 1.17. where he tells us that the Law was given by Moses, but Grace and Truth came by Jesus Christ.] He was the Truth of all those Types, the substance of all those shadows. A truth so evident, that surely, were not men brought to great straits in maintaining their Error, they would never deny, or once call it in question. The Representation cleared. This being thus cleared (for we are enforced to clear our way as we go, finding it so obstructed at every turn, as it is by the many cavils of the Adversary,) come we now to take notice of that Representation (which I spoke of) which is held forth in and by those Expiatory Sacrifices, and see wherein they were a Type of Christ, and his sacrifice. For this purpose consult we that place of Leviticus cap. 10. ver. 17. where Moses declareth unto the people the Institution of the sin-offering, showing to what end it was given to the people. [God hath given it you (saith he) to bear the Iniquity of the Congregation, to make atonement for them before the lord] Mark it. Herein are two things to be taken notice of. First, this Sacrifice standeth in the room of the people, in their stead, bearing their sins. And then it maketh atonement for them before the Lord. In both, a lively Type of Jesus Christ, and of his Sacrifice upon the cross, wherein he in like manner first stood in the room and stead of his people, bearing their Iniquities (as I have shown you.) And then Expiated them, made Atonement for them. Quest. Quest. How those sacrifices are said to expiate. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Expiandum. Montanu. But how are those sacrifices said to make an Atonement for the people, or to Expiate them? for so the Hebrew word is there most properly rendered, importing a freeing and delivering one from the Gild and punishment of sin. Now how are those sacrifices said to have done this? A. For answer to this, we must take notice that in those sins committed under the Law there was a twofold guilt; Answ. A twofold Gild under the Law. Pareus Com. ad Heb. cap. 9 Dub. 1. A Ceremonial and a Moral guilt; or an Externall and an Eternal guilt. An Externall or Temporal guilt, a guilt before men, binding the offenders over unto temporal punishment. An Eternal or Spiritual guilt before God, binding them over unto Eternal condemnaton. Now as for the former of these, that Externall or Ceremonial guilt, that was expiated and taken away by performing that which was legally required in the way of a Ceremonial satisfaction. Hereby the people offending was acquitted before men, in foro Externo, and freed from Temporal guilt and punishment, by virtue of that Sacrifice, or rather Gods Ordinance and Institution concerning it. But for the later, that Eternal and Moral guilt, that was expiated and taken away by those Sacrifices only Typically and Sacramentally: viz. as they represented and shadowed out the true Expiatory Sacrifice of Jesus Christ. And thus are those Sacrifices said to have Expiated the people. It is a Sacramental phrase and manner of speech, wherein that which is the proper effect of the thing signified, is attributed to the sign. Even as the Sacramental water in Baptism is said to wash away sins, Act. 22.16. Thus did the blood of these Sacrifices expiate the sins of the people, by representing the Expiation of Christ, that Satisfaction whereby his people are freed from eternal guilt. Such an expiation hath Jesus Christ made. And that by his Blood. Christ's expiation made by his blood, In this way the sin offering is said to have made that Legal, Typical, Ceremonial Expiation, Levit. 17.11. It is the blood that maketh an atonement for the Soul.] And in this way it is the Lord Jesus hath made this true and real Expiation, viz. by his Blood shed upon the Altar of the Cross. [The blood of Jesus Christ cleanseth us from all sin (saith Saint John) 1. Joh. 1.7. Behold here an Expiation, a full and perfect Expiation: A full and perfect expiation. wherein the shadow cometh short of the substance, the Type of the Truth. As for those Sacrifices, they extended only to a Ceremonial and Temporal Expiation; and that only of some sins. But the Sacrifice of Christ extendeth to a real, Eternal Expiation; and that of all sins. So Paul delivers it in his Sermon at Antioch, Act. 13.39. By him all that believe are justified from all things, from which ye could not be justified by the Law of Moses.] By the Law of Moses, by those Legal Sacrifices therein prescribed, none could be justified before God for any sins. So much we may learn from this our Apostle, Heb. 10.1. The law can never by those sacrifices, which they offered year by year, make the comers thereunto perfect.] That is, as touching the Conscience, as the same pen expounds it, chap. 9.9. They could not in and by themselves, as separated from their spiritual significations, sanctify or purify the Conscience; they being Corporal, and that Spiritual. Neither could they give an absolution in foro conscientiae, they could not give any assurance to the Conscience that sin was pardoned, and reconciliation obtained with God. In reference hereunto the Apostle telleth us ver. 4. of that 10th chapter, that It is not possible that the blood of Bulls and of Goats should take away sin: Take away the Eternal guilt of it. And as for the External and Temporal, it extended (as I said) only to some kinds of sin. Thence was it (as the Hebrew Doctors observe) that David deprecating of his Adultery and Murder, Psal. 51.16. he waves the offering of Sacrifice for them. Why so? not only because Sacrifices themselves severed from the Blood of Christ, could not aught avail to the purging away of any sin; but also because the Law had provided no sacrifices for those sins. To which the Apostle may be conceived to allude Heb. 10.26. where speaking of that unpardonable sin, the sin against the Holy Ghost, wilful malice against the Truth of the Gospel received and acknowledged; he saith, There remaineth no more sacrifice for that sin. But now the Blood of Jesus Christ, as it is a true and real Expiation, making satisfaction for sin, and so purging the conscience from the guilt of it, so it extendeth to all sin. So it doth, where the remedy is not refused, as it is in the sin forenamed, that sin exempted from mercy. And thus have I at the length, taking hold of the clew of the Spirit, held forth in the sacred Scriptures, passed through this last evidence, or proof; upon which I have insisted the longer, because I apprehend it to be of special consequence and importance for the vindicating and clearing of this Truth, touching Christ's taking away of sin by way of Expiation, by making satisfaction unto the Justice of God for it. I am not ignorant that the Adversary yet seeketh out for other evasions besides those already named, for the declining of the force of this Argument. But I find them to be such, as vulgar and ordinary capacities are not capable of apprehending and conceiving them: which, though no more should be said to them, is more than a probable evidence, that there is no strength in them: but that they tend merely to the darkening of the Truth, which to those who will not shut their eyes against the light, shineth forth clearly in those aforenamed plain and simple Evidences. And therefore I shall not trouble you with them. To what hath been spoken, in way of further confirmation of this Truth; I might yet, ex abundanti, add many Scripture Evidences more. And to them I might also subjoin the Testimony of the Church, held forth by the eminent Lights therein, in their successive generations: a work which I find already done to my hand, by one well versed in this Controversy and those Records. But I will not hold forth a Candle to the Sun. Grotius de Satisfact. in Calce. Testimonia veterum. Give me leave only for further satisfaction, to take notice of some few of the principal Arguments, which the Adversary taketh up either from Scripture or Reason, for the expounding, of this Doctrine. This task I shall dispatch with all convenient brevity's. These Arguments or Objections, Socinian Objections answered. such as I have met with, I find them all reducible and referrable to three heads. First, How can this Doctrine of Christ's Satisfaction stand with the Truth of God? Secondly, How with his Justice? Thirdly, How with his Grace and Mercy? All these Attributes are charged by the Adversary to be impeached and prejudiced by this our Doctrine. But how unjust this charge is, will (I trust) clearly appear in their vindication. Begin with the first. Object. 1 How can this stand with the Truth of God? His Truth in his Threaten, Christ's Satisfaction inconsistent with the Truth of God. 1. In his threaten. his Truth in his Promises: both which seem to disclaim any such way of Reconciliation? Alleg. 1. For the Threaten. They charge sin upon the head of the sinner. That of the Prophet Ezekiel is express, Ezek. 18.20. The soul that sinneth it shall die; the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.] Lo, here is a Law that excludes all Commutations of Penance, of Punishment: requiring satisfaction from the person offending, not from any other. Ans. Answer. To this it is answered. It is a mistake, if any shall look upon this as an universal and indispensible Rule, Ezek. 18.20. explained and vindicated. which God doth tie himself to walk by at all times, in all places, towards all persons. No, both Law and Practice speak the contrary. For Law, that Apendix to the second Commandment is well known. I the Lord thy God am a jealous God, visiting the iniquities of the fathers upon the children unto the third and fourth generation of them that hate me.] Exod. 20.5. And for Practise, Precedents are obvious. Canaan is cursed for the sin of his father Cham, Gen. 9.25. saul's sons and Nephews are hanged up for the fact of their father, and that not without God's approbation, 2 Samuel 21.8. Seventy thousand persons perish for David's sin in numbering the people, and that by God's immediate stroke, 2 Sam. 24.15. whereupon David, conscious of his own guilt, and their innocence, cryeth out in way of a just commiseration, I have sinned, and I have done wickedly, but what have these sheep done? ver. 17. Instances of this kind are numerous, 1 King. 14.10. The Lord threatens to bring evil upon the house of Jeroboam for Jeroboam's sake. Thus doth God often, according to that his threatening, visit the sin of the fathers upon the children, viz. in the way of temporal Judgement. Specially where he findeth them treading in their father's steps, as Canaan did in Cham's, and Jeroboams posterity in his. So then, we cannot look upon that passage in Ezekiel as a perpetual and standing Law for all times and places: but only as calculated for that present Meridian, as peculiar to those times, and that people. The Lord therein declaring to the people of the Jews what the course of his ordinary providence should thenceforth be in his proceed with them. So much may clearly be collected from the first verses of this chapter, where the Lord expostulates with that people about a Proverb which was in use amongst them, [The fathers have eaten sour grapes, and the children's teeth are set on edge, ver. 2. The meaning whereof was, that Manasseh and others of their forefathers had sinned, and they suffered for it. So you have it explained Lam. 5.7. Our Fathers have sinned, and are not; and we have born their Iniquities.] Thus did they abuse the patience and indulgence of God in deferring his Judgements, taking occasion from thence to charge him with some hard measure, some unequal deal towards themselves. Hereupon the Lord tells them, that he would take away that occasion from them. So you have it ver. 3. As I live (saith the Lord) ye shall not any more have occasion to use this Proverb in Israel.] How so? why hereafter he intended to be more speedy in the execution of his Judgements; he would bring them speedily upon the person that sins [The soul that sinneth shall die, etc.] this is all that is intended in that place. Which being so looked upon, maketh nothing against the point in hand. Notwithstanding that, with a Non obstante, God may and doth, and that Justly, charge the sin of one upon another, in the way of temporal Punishment; I, and accept such a satisfaction made by one for another. Thus in those forenamed instances. That execution done upon saul's sons, it is accepted as a Temporal satisfaction for the sin of Saul, so as thereupon the Lord was reconciled to the people, and was entreated for the land, as you have it 2 Sam. 21. ver. 14. In like manner that execution which the destroying Angel had done upon those seventy thousand, God accepted it as a temporal satisfaction for the sin of David, whereby he had provoked him against that people 2 Sam. 24. last. And even thus hath God required and accepted this Eternal satisfaction made by Christ in the behalf of his Elect people: Which he hath done without any impeachment to his Truth, his truth in his Threaten. Alleg. 2. But how can this stand with his truth in his Promises? 2. In his promises. Hath not God promised Remission of sins and Eternal life upon the condition of Repentance and new obedience, without any further satisfaction? So it there followeth in the next verse (Ezek. 18.21.22.) If the wicked will turn from all his sins that he hath committed, and keep all my statutes, etc. He shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him, in his righteousness that he hath done he shall live.] Many such promises we meet withal, both in the Old Testament, and New. A. To this it is answered. True, the penitent sinner upon his Repentance, evangelical obedience, Answ. The promises of Remission and salvation upon conditions of Repentance and new. Obedience how understood. and Perseverance, he shall live, and that Eternally. But what? are these the cause of his salvation? Not so. Conditions they are, and so a causa sine quâ non (as they call it;) Conditions without which they shall not be saved. Except ye repent ye shall all likewise perish, (saith our Saaiour to those censorious Jews) Luke 13.3. And they are the way, which leads to heaven; Via Regni, The way to the Kingdom, a way which God hath laid out for his people to walk in, Ephes. 2.10. and they walking in it, shall attain the end of their hope, the salvation of their souls; it will bring them to heaven. I, but not causa regnandi, not the cause of their Reigning there. No, the proper procuring cause of salvation is only the Obedience of Jesus Christ, being apprehended and applied by Faith. To both which, Repentance and new obedience are subordinate. Mark it. There are three things which (besides the Grace of God, which is the first moving cause) concur in bringing a sinner to salvation, viz. Christ, Faith, Repentance. Christ, Faith, Repentance, subordinate; the one presupposing the other. The first of these (Christ) he is the meritorious cause of it. The two others (Faith and Repentance) are as Conditions of the Covenant, without which Christ and his merits shall be of no avail unto the sinner; Repent and believe the Gospel, Mark 1.15. Now these are subordinate the one to the other. The first (Christ) being the proper and principal procuring cause. The 2d (Faith) an Instrumental cause. The 3d (Repentance) a Concomitant of Faith, a fruit and effect of it. The one necessarily depending upon the other. Repentance upon Faith, and Faith upon Christ. There is no true Faith without Repentance: it being Faith that purifieth the heart, Acts 15.9. And there is no true Faith without Christ: he being the proper object of true saving justifying faith, as it justifieth and saveth. Now, according to that known and vulgar Maxim, Subordinata non pugnant: Things which are subordinate the one to the other, they may well stand together. The asserting of the one is not the denying of the other. The taking in of the one is not the shutting out of the other; whilst it is said that God pardoneth sins unto the sinner upon his Repentance, it doth not exclude faith, without which it is impossible to please God. Heb. 11.6. But includes it, presupposeth it. And thus when we are said to be justified and saved by faith, it doth not exclude, but include Christ, from whom faith draweth that Justifying and saving virtue. Thus do these stand well together. He that Repenteth and believeth shall be saved; but not without Christ. It is not his Repentance or Faith, as they are works, that shall be imputed unto him unto Justification and salvation; But the Obedience of Christ apprehended by faith and imitated in near obedience. Hereby it is that sinners are Reconciled, Justified, saved. Q. But was this the way of Reconciliation under the old Testament? The same way of reconciliation under the old Testament and the New. Ans. Surely yes. Our Apostle in the verse after the Text telleth us, that, Christ gave himself a Ransom for us all; that is, not only for Gentiles, but for Jews; not only for those who lived after his death, but those who lived before. All true believers. As by the offence of one (saith the same Apostle, Romans 5.18.). (or rather by one offence (so the Original hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) viz. the first sin of the first Adam) Judgement came upon all men unto condemnation; Even so by the righteousness of one (or one Righteousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one Justification, meaning the righteousness of the second Adam) the free gift came upon all men unto Justification of life.] Thus there is but one way of Reconciling Men to God. As there was but one door at which Enmity broke in, so there is but one door to let in Reconciliation. The same way that is held forth under the Gospel, was also held forth under the Law. Only with this difference; That which was velatum, vailed and hidden in the one, hidden under Types and Figures, is Revelatum, unvailed, in the other. Otherwise, there is the same Jesus Christ, yesterday (under the old Testament,) to day (under the New,) and the same for ever. The virtue of his satisfaction extending as well backwards, as forwards; as well to the sins of the Law, as the Gospel. So much is expressly asserted by the Apostle, Hebrews 9.15. where this our Mediator the Lord Jesus is said to have suffered death for the Redemption of the trespasses that were under the old Testament] not that the sins of the fathers were not pardoned before Christ died: but that they WERE pardoned only by virtue of Christ's death who in reference to the virtue and efficacy of his death, (as I shown you before) is said to be the Lamb slain from the beginning of the World, Rev. 13.8. Thus you see the first of these Attributes vindicated and cleared from such impeachments as it might be conceived to suffer through this Doctrine of Christ's satisfaction. This maketh nothing against the Truth of God, whether in his Threaten, or Promises. Pass we now to the second. How can this stand with the Justice of God, Object. 2 that one should suffer, How Christ's Satisfaction standeth with the Justice of God. and make satisfaction for the sin of another? The Rule of Justice is, Noxa sequitur caput. The same person that sinneth should suffer. To this it is answered. Justice is twofold, either strict, and rigorous; or moderated Answ. Justice twofold, Strict, or Moderated. and tempered with Lenity, Clemency, Mercy. So is it with men: Amongst us there is a Kings-Bench, (as it was wont to be called,) and a Chancery; the one a Court of strict Justice, the other of Equity. And thus is it in God's proceed with his creatures; with some he dealeth in strict Justice, so he doth with reprobate Angels, and reprobate men, such as despise that Redemption which is held forth unto them. With others he proceeds in a way of moderated and tempered justice. So dealeth he with believers, relaxing and dispensing with his own Law as to them, accepting the satisfaction of another on their behalves. Alleg. But still is not this injustice, thus to charge their sins upon another, and to require satisfaction from him? Is it not directly contrary to God's own Law, Deut. 24. The Law Deut. 24.16. cleared. where he expressly prohibits any such Commutation or Exchange, ver. 16. The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers; Every man shall be put to death for his own sin.] Ans. To this it is answered, This is a Law for man, not for God: Answer. That Law bindeth man, not God. binding the one, not the other. God having an absolute power over the lives of his creatures, he may dispose of them as it pleaseth him, and who shall say unto him, what dost thou? If he punish the sin of the father upon the child, though it be unto death, who shall challenge him of injustice, when as both Parents & children are guilty before him? Reply. But it may be said, Here the case is otherwise, Here the Innocent suffers for the Nocent; Reply How the Innocent may suffer for the Nocent. the just for the unjust, 1 Pet. 3.18. He that knew no sin, (viz. by experience) was made sin, (that is, a Sacrifice for sin, bearing the punishment thereof) for us, 2 Cor. 5.21. And can this be justice? Ans. To this it is answered. Even thus it was in some of the cases forenamed. Saul's sons were innocent as to that fact of their fathers, for which they suffered. And so was David's child, as to his Father's Adultery, and murder. And so were the people as to David's act in numbering them, What have these sheep done? Yet who dares challenge God of injustice herein? Rep. Why, but that the Innocent should suffer, and the nocent go free, The nocent going free. this may seem to be harsh. Ans. And was it not so in those two, last named instances? The Innocent child and the Innocent people suffer, whilst guilty David goeth free. True, he suffered in their sufferings, otherwise his person not touched. Repl. But it may be said in those examples, there was some Relation and Conjunction betwixt the person offending and suffering, which drew the guilt of the one upon the other. Ans. And is it not so here? Betwixt Christ and his Elect people all true believers? there is a near Relation and Conjunction. A threefold Relation. The first Natural; the second Mystical; the third Voluntary. Answ. A 3. fold Relation betwixt Christ and the Believer; natural, mystical, voluntary. Christus nobis conjunctissimus, naturâ, Regno, vadimonio. Grotius de satisf. Cap. 4. A natural Relation; they are of the same flesh and Blood, Heb. 2.14. Christ is their kinsman, their Brother. A mystical Relation; He is their Head, they his members, Ephes. 5.23. and 30. He is their King, they his Subjects. A voluntary Relation; he is their Surety undertaking for them. Now upon this threefold Account we find one man suffering for or with another. Sometimes upon the account of a natural Relation; Thus Achans sons and daughters suffered with him, John 7. And David's child for him, Thus the Disciples conceived, when they saw the man that was born blind, that it might be for his parent's sin, John 9.3. Sometimes upon the account of a mystical Relation: Thus in a Politic Body, (Even as it is in the natural Body, where one member sometimes suffers for another; the Back or the Head suffers for what the hand hath acted), the Subjects sometimes suffer for their Prince, Delirant Reges, plectuntur Achivi. So it was betwixt David and the people. And sometimes Princes suffer for their Subjects: [If ye shall still do wickedly, ye shall be consumed, both ye and your King. 1 Sam. 12. last. And thus in the Church; God sometimes removes the Candlestick because the people play with the light, Rev. 2.5. Ezekiel must be struck dumb, because the house of Israel is a rebellious house, Ezek. 3.26. and 27. And thus in the family; As children sometimes suffer for their Parents (as in the cases aforesaid,) so sometimes Parents suffer for their Children. Elies' sons were a break-neck to their father, 1 Sam. cap. 3 and 4. Sometimes upon the account of a voluntary relation; Thus Sureties suffer for their Principals. And upon the like threefold account Christ may be conceived to suffer for us: Upon that threefold account Christ suffered for us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propinquus, Redimens. Montanus. Numb. 58. & Ruth. 3.9. 1 Upon the account of a natural Relation: Being our kinsman, he is also our Redeemer. So it was under the Law, the next of kin was to redeem the inheritance, Leu. 25.25. whence it was that one & the same word (Goel) signifieth both, a kinsman and a Redeemer. Thus is Christ our (Goel) Isa. 59.20. Being our kinsman, he is also our Redeemer. 2. Upon the account of a mystical Relation: Thus as our head he suffers for his members. As our King he suffers for his Subjects. As a Husband he is responsal for the debts of his Wife. 3. Upon the account of a voluntary Relation. Thus as a Surety he suffers for those for whom he hath engaged. To let pass the other two, It is the third and last of these that I shall take hold of. Which we shall find sufficient to free this Act from all imputation of injustice. What Christ herein did, or suffered, he did it freely and voluntarily, as our Surety, undertaking this satisfaction for our sakes. Now we say, volenti non fit injuria. Where the person is willing withal, there is no wrong done. Amongst men, what more ordinary then for the Surety to make satisfaction for that debt which he hath voluntarily engaged for? And who is there that chargeth that with injustice? Alleg. True it, may be said, In pecuniary, Mony-matters, as Debts and Fines, it may be so. But not so in Corporal punishment. Especially for one to suffer death for another. Whether one may lay down his life for another. Ans. To this it is answered: that even in these cases it is no unusual thing for some kind of Sureties, (as those whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as engage Body for Body, life for life,) to suffer death for others. Instances thereof amongst all Nations are rife. Valerius de Amicitia: & Cicero de offic. lib. 3. That of Damon and Pythias is obious. The one of them being condemned to death by the Tyrant Dionysius, and desirous to visit his friends before he died: the other engageth for him tody in his room in case he returned not by the day appointed. Which showeth that such engagements in those times were not unusual. So much is not obscurely insinuated in that of the Apostle Rom. 5.7. Peradventure for a good man some would even dare to die.] This some have done; and Heathens never made any scruple about the lawfulness, the Justice of it. And surely were it so that men were Lords of their lives, as well as of their estates, that they might as freely dispose of the one as of the other (as Heathens apprehended they might,) then could there nothing be said against it. This it is (as Grotius Grotius de satisfact. cap. 4. well notes) which maketh the difference betwixt these two, the laying down one's Money and his life for another. The one a man hath a more absolute power and dominion over then the other: over his money, then over his life. And upon that account he may engage and alienate the one, where he may not the other. Were it so that a man had as much power over his life as over his money, there could be no more question about laying down the one, than the other. Now this is it in the case we have now in hand, This was Christ's privilege: He being an absolute Lord, he had also power over himself, over his own life; Christ a Lord over his own life. so as he might lay it down at his pleasure, which others may not do. This we may take from his own mouth. John 10.18. I have power to lay down my life] Power, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ability; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Authority, Right. This he had by concession and grant from God his Father, who had given him power over all flesh, John 17.2. And this he had in and from himself. Being God he had power over himself as Man, to dispose of his Manhood as pleased him. Now the case being so, that which is questionable in others, is out of question in him. He might do what he did, engage and lay down his life for others, as a Surety in their stead. 2. To this add (what is very considerable, His engagement not of private, but public concernment. ) that this engagement of his was not for one, or yet a few, but for many. [He gave his life a Ransom for many, Matthew 20.28. Now however such a private engagement, for one to lay down his life for another in an ordinary way, may be looked upon as not warrantable, not allowable; Yet in a case of public concernment, to do it for a man's Country, this hath ever been looked upon, not only as lawful but laudable. And so in the case of Hostages given in war, where some particular persons engage their lives for performances of promises and conditions agreed upon by the party which they engage for. This in all ages hath been, and still is an ordinary practice; and who ever questioned the lawfulness of it? And Such a Surety was our Mediator; not in a private, but in a public way; not for one or a few, but for many: Yea, for a world. So the Elect are called, [God was in Christ reconciling the world to himself, 2 Cor. 5.19. that, is the Elect world; for no other are reconciled unto God but they. For this world Christ laid down his life; And that to free them from Eternal death. Who can charge this Act with any imputation of injustice? Thus have I vindicated this second Attribute also, the Justice of God. Now pass we to the third. Object. 3 How can this stand with the Grace and Mercy of God? his Grace towards us, his Mercy towards his Son? 1. How this standeth with Grace. Allegat. 1. For his Grace towards us. This it is which is every where held forth and cried up as that which hath the main stroke in the business of Man's Salvation. [By Grace ye are saved, Eph. 2.8. The Grace of God which bringeth salvation, Tit. 2.11. Now how can this stand with satisfaction required, and received? Ans. To this it is answered; that were it so that this satisfaction were required and received from us, now it were inconsistent with Grace. But not so being received from another. God's grace and Christ's satisfaction are no ways repugnant: God's Grace & Christ's satisfaction no ways repugnant. The one doth not so much as cloud or darken the other. Nay, herein, in putting our salvation upon this way, the grace of God is gloriously exercised and manifested: In no way so much: So much will appear in divers particulars. God's grace in this way gloriously manifested. 1. In that God was pleased thus to dispense with his own Law. In dispencing with his Law. The Law was peremptory, The day that thou eatest thereof, thou shalt die the death, Gen. 2.17. under that one particular, menacing every transgression with death. Now with this Law, God (being the supreme Lawgiver, and so having power to dispense with his own positive and penal Laws) he dispenceth, being content to accept that satisfaction which the Law required, from the person of another. This dispensation was an act of grace, free grace. God was no ways bound to admit of such a satisfaction by a Surety: which the rigour of the Law exacted from the person of the offender. 2. That God was pleased to indulge such a dispensation unto Men, not to Angels. For men not Angels. God spared not the Angels which fell (saith Saint Peter) but cast them down to hell, and delivered them into chains of darkness, to be reserved unto Judgement, 2 Pet. 2.4. Judas 6. Here is no relaxation but a strict execution of Justice upon them. Not the like upon man. To him God grants a dispensation, a gracious dispensation, moderating Justice with Mercy, admitting such a Satisfaction for him, not for the Angels. 3. That God did not only admit this way of Satisfaction, but himself find it out. In finding out this way. This was his Act, an act of his Wisdom, God was in Christ reconciling the world to himself, 2 Cor. 5.19. When men and Angels were at a loss, neither of them could find out a way of satisfaction unto the Justice of God, but by an eternity of punishment, now God himself findeth out a way. This was an act of Grace, of special and singular Grace: there being nothing else that could move God to it but his Grace. Yet further, 4. That God should put his own Son upon this Work. 4. In putting his Son upon the work. His Son, his Natural Son, his own Image, his only Son, his dear and well-beloved Son, his second self: that he should give him, here was grace, here was love, unparalleled love. So God loved the world, that he gave his only begotten Son, John 3.16. So, how? So as cannot be either paralleled, or expressed. That he should give him, and that not only to declare the way and means of Reconciliation by his Doctrine in his Life, and to confirm it with his Blood in his Death, (which is the highest pitch that the Socinian reacheth,) but also to make Reconciliation, (as the Author to the Hebrews hath it, cap. 2. ver. 17.) And that by making satisfaction unto the Justice of God, by giving his life a Ransom for us. Surely, never such an act of Grace as this. [Herein God commendeth his love to us, that while we were yet sinners Christ died for us, (saith Saint Paul) Rom. 5.8. Herein is love (saith Saint John) not that we love God, but that he loved us, and sent his Son to be the Propitiation for our sins, 1 John 4.10. This act of God in giving Christ unto death for us, how ever it was an act of Justice towards Christ, yet it was an act of Grace towards us. So the Apostle expressly holdeth it forth, Heb. 2.9. That he by the grace of God should taste death for every man.] the grace of God towards the universality of his Elect, for whose sake Christ was offered. Henceforth then let the mouth of the Adversary be for ever stopped. Christ's Satisfaction exalteth God's Grace. Let not Socinians charge this upon us (as they do) that whilst we assert the Satisfaction of Christ, we derogate and detract from the Grace of God: Nay, therein we advance and exalt it; and that far above what ever they by their doctrine do, or can do. To give Christ to be a Surety for us, is a greater act of grace then to give him to be a Teacher to us. To give him to die for us in our room and stead, is greater grace, then to give him only for a Guide to direct and lead us by his Doctrine, and Example. Yet further, 5. In the fifth place, Behold the Grace of God further exercised in the Application of this Satisfaction. 5. In the free Application of this Satisfaction to some, not others. Where is it that God applieth the death of Christ, maketh it effectual to one and not to another? Surely this is no other but an act of Grace, free Grace. Let it then go for a most unjust and groundless imputation, that Christ's Satisfaction cannot stand with the grace of God. when as the one shineth forth so clearly, so gloriously in the other. Justification an act of grace, notwithstanding this Satisfaction. Alleg. But yet it will be said, If such a Satisfaction hath been made and received, how can Justification then be said to be an act of Grace, freegrace? So we find it held forth in Scripture, Isai. 43.25. I, even I am he (saith the Lord) that blotteth out thy transgressions for mine own sake.] [Being justified freely by his grace (saith the Apostle) Rom. 3.24. Now how can this be, if such a Satisfaction be made? Ans. To this it is answered. Still both these will stand well together. God blotteth out our sins for his own sake, and yet for Christ's sake. The phrase excludes our merits, not his merits. No, it is with his Blood that these sins are blotted out, 1 John 1.7. Rev. 1.5. Again, well may God be said to forgive sins for his own sake, whilst he forgives them for his Son's sake, in as much as Father and Son are both one. One, as in essence, so in will, and work, only differing in order of working. Thus are they one in this act of Justification. And thence is it that forgiveness of sins is attributed sometimes to Christ, Col. 3.13. Even as Christ forgave you.] And thus may we be said to be justified freely by Grace, and yet through the merits of Christ. So much we may learn from the Apostle in that place alleged, Rom. 3.34. where he putteth them both together, [Being justified freely by his Grace through the Redemption that is in Christ Jesus.] The like again Ephes. 1.7. In whom we have Redemption through his Blood, the forgiveness of sins, according to the riches of his Grace. And well may these stand together, as being causes subordinate the one to the other. God's grace the supreme and first moving cause: Christ's Redemption the meritorious and procuring cause. Thus are we said to be justified not only by Grace, but freely by Grace; viz. in reference to us, our merits: not so to the merits of Jesus Christ. Alleg. But it may be further said, How Forgiveness of sin standeth with this Satisfaction. Supposing such a Satisfaction, how then can sins be said to be forgiven? That is the word in frequent use in Scripture. In the Lord's Prayer, we pray, Forgive us our Debts. And so we find Justification frequently called, the forgiveness of sins, (one part of it being, by a Synecdoche, put for the whole;) as in that place last named, Ephes. 1.7. repeated, Col. 1.14. Now how can this stand with Satisfaction? where sin is satisfied for, how is it said to be forgiven? Ans. For answer. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained. The word there (and most commonly elsewhere) used for forgiveness, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; & it properly signifieth only a Dismission, a Discharge, a putting away a thing, upon what terms soever; so you find it often used in the proper signification. As in that place of the Apostle, 1 Cor. 7.11. where he prohibits the husband to put away his wife, the word is the same, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And thus when it is applied unto sins, it imports no more, but the dismission of them. So the vulgar Latin rendereth that petition, Dimitte nobis: Release us our Debts, discharge them. Now this doth not exclude the Satisfaction of Christ. Nay, this Discharge is for that Satisfaction: So much we may learn from the Apostle in those places alleged, Eph. 1.7. Col. 1.14. In whom we have redemption through his blood, the forgiveness of sins.] Mark it, these two, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Redemption and Remission may well stand together, in as much as this Remission is througth that Redemption. How sins are said to be freely forgiven; notwithstanding this Satisfaction. Alleg. But it is further urged, that however that word will not reach it, yet there is another that will: viz. that which is made use of by the Apostle Col. 2.18. (as twice elsewhere in the same sense, Col. 3.13. Eph. 4.32. where he tells the believers to whom he writes, that God had quickened them together with his Son, having forgiven them all their trespasses.] There the word rendered [Forgiven] is not the same with that before, but another more significant; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gratis donans, or condonans, freely pardoning and forgiving. The word imports a free dismission without any satisfaction. Answ. To this it is answered as before. It is true, Thus our sins are pardoned to us, Gratis sine merito nostro, contrà meritum; freely without any merit of ours, nay, against our merits: But not so without the merits of Christ; no it is for Christ's sake that God doth thus freely forgive sin unto us. So the Apostle himself elsewhere explains it, Eph. 4. last. Even as God for Christ's sake hath forgiven you] The word is the same, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, freely forgiven. Yet it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In Christ, i. e. ob, or propter Christum, for Christ's sake. And that not only Christo deprecante (as Grotius in his Comment would blanche it) at his Entreaty, but Christo satisfaciente, upon his Satisfaction. Thus are our sins said to be forgiven, and that freely, Gratis quoad nos, etsi non gratis absolutè, freely in respect of us, though not freely in respect of Christ. Alleg. But yet it is alleged. The Parable explained Mat. 18.3. The forgiveness of sins is set forth to be an act absolutely free. What else means that Parable which we meet with Mat. 18.23. etc. where a certain King is brought in forgiving his servant his debt without any satisfaction? Now who is that King but God? who dealeth with his servants after the same manner in the Remission of their sins. Answ. To this it is answered, 1. that Parables are no convincing Arguments. However (in the 2d place) they must not be stretched beyond the staple, beyond that point to which they are directed, and at which they aim: In so doing men may make (and some have made) strange work with Parables. In that of Luke 12.39, 40. our Saviour compareth himself to a Thief: And cap. 16. ver. 8. he propounds the pattern of the unjust Steward for our Imitation. Parables therefore must be tenderly handled: As for that which is here cast in our way, being rightly looked upon, it maketh nothing against the point in hand. True, God is that King and he for giveth our sins as that King did his servant's debt, freely without any satisfaction on our part. Reply. Why, but that King received no satisfaction at all, neither from the servant himself, nor from any other. Answ. Here the parable is stretched beyond the staple, urged beyond the intendment of it: which is only to show, that as that King discharged his servant without any satisfaction from him, he not being par solvendo, not able to make any satisfaction; even so doth God deal with his servants, freely forgiving their sins, without any satisfaction from them, which they are never able to make. This is all that can be extorted from that Parable. Repl. But yet they reply. God so forgiveth us, God forgiveth sin without any recompense. as he would have us to forgive others. That is the main scope of the Parable; as we may learn from the last verse of that chapter. And thus the Apostle also presseth it, that herein Christians should make God their pattern; [Forgiving one another even as God hath forgiven you, Eph. 4. last. Now this we are to do freely. Thus are we to give freely, hoping for nothing again, Luke 6.35. And thus are we to forgive, ofttimes without any recompense. Answ. And thus doth God forgive us, without any Recompense, whether from us, or any other. As for the satisfaction made by Christ, God is no gainer by it: only the Law is thereby satisfied. Even as it is with one who freely (as a Christian) forgiveth another some capital offence committed against his own person, yet leaveth him to give satisfaction to the Law, which it is not in his power to absolve and free him from: He is no gainer by that satisfaction; no more is God by that satisfaction which is made by Christ. This is to him no advantage: So as still he pardoneth us freely. And thus you see how this Doctrine of Christ's satisfaction it consists well enough with the Grace of God, his Grace towards us. Alleg. But yet it may seem not to stand with his Mercy towards Christ. How Christ's satisfaction standeth with God's mercy to his Son. Here is the second branch of this grand Objection. That God should thus deal with his Son, his dear Son, his Only Son, his Innocent Son, thus to deliver him up to the death, as a Surety for our sakes: Here the Adversary with open mouth exclaims against this our doctrine, as charging God with the greatest immanity and Cruelty that ever was heard of. Ans. But these words are but wind: Christ's sufferings inflicted by God his Father, without any cruelty. As for the Torments and sufferings, what ever they were, that Christ was subjected unto, they themselves will not deny but that they were inflicted upon him by God his Father. Should they deny it, the Prophet Isaiah, will aver it Isa. 53.20. It pleased the Lord to bruise him, he hath put him to grief.] Now who dare herein charge God with Cruelty? Then, and not else, is one said to be cruel towards another, when he putteth him to torment or pain without a cause; or putteth him to great torment for a small cause. The Chirurgeon that puts his patient to great pain for the saving of life or limb, when there is no other way of Cure, he is not therein to be accounted cruel. Thus standeth the case here. It was not without cause, and great cause, that God thus delivered his Son to the death. This he did, not only for those ends assigned by the Socinian, that he might seal his doctrine with his blood, and show himself a pattern of Obedience: but for a greater end than these, viz. for the Redemption of a world (as I showed you) & that when there was no other Remedy. Grotius de satisfact. cap. 6. Now (as Grotius well presseth it against them) this End being added to those by them alleged, it cannot make Christ's sufferings greater than they were, which they themselves acknowledge were inflicted by God his Father, and that without any Cruelty. Nay, by how much the ends propounded were more and greater, so much the further were those sufferings from all appearance of cruelty. So as our doctrine in this regard freeth the Majesty of God from such an Imputation far more than theirs. Christ able to undergo and overcome them. 2. Besides, (what is also considerable) Though the sufferings of Christ were great, yet was there no such Cruelty in inflicting them upon him, who was able both to undergo, and overcome them. This was Jesus Christ able to do. As he had power to lay down his life; so also to take it up again, John 10.18. That burden which would crush a child, a strong man will go lightly away with, as Samson, being enclosed within the walls of Gaza, did with the Gates thereof, which he took upon his shoulders and carried up to the top of the mountain, Judg. 16.3. Thus did the Lord Jesus, being enclosed in the Grave, he carried away the gates of death, which would have crushed all the sons of Men into the pit of Hell. So as those sufferings, though great in themselves, yet to him they were not so great. His dying was but a Tasting of Death (as the Apostle calleth it) Hebrews 2.9. but I will follow the Adversary no further. You now see these his supposed strong-holdes (in a good sense) slighted; Those locks wherein he conceived his strength to lie, cut off the Arguments and Allegations producible in this cause, with the several improvements of them, clearly answered and satisfied. Quest. Only a Query or two is yet behind: Whether God could not have pardoned sin without any such satisfaction. which I shall send away with their Resolutions briefly, and so dismiss this point. Q. 1. Can not God have pardoned sin freely without any such Satisfaction? And might he not have done it? Answer. 1 A. 1. To this it is answered. From Power to Will, no good Consequence. 1. A posse ad esse, or velle. etc. From Power to Act, or from Power to Will, the Consequence will not hold. Because a man can do, or may do such, or such a thing, it cannot thence be concluded, that he hath done it, or will do it. Suppose that God might have pardoned sin in such a way, yet it will not thence follow that he hath done it. Answer. 2 A. 2. But (2ly) without any derogation from the perfection and absoluteness of his Power, How it may be said that God could not do this. it may be said with a reverence, that this was a thing which God could not do. Only let it be rightly understood. Not that it is so in itself, absolutely considered; but ex supposito, upon the supposition of his Decree. God's decree was that sin should be punished with death, that the one should be the wages of the other. And that decree was gone forth, the sentence was passed upon man to that purpose; The day thou eatest thereof, thou shalt die the death, Genesis 2.17. Now this being presupposed, it may with reverence be said, that God could not pardon sin, without some such satisfaction as the Law required. Neither is this to be attributed to any defect of Power in him, but to the perfection of his nature. Upon this account it is that we say, that God cannot do this or that, which man can do. He cannot sin: he cannot Lie, Tit. 1.2. It is Impossible he should do so, Heb. 6.18. And why so? The Apostle renders a reason for it 2 Tim 2.13. He cannot deny himself. God's Truth and Justice, they are himself. And being so, he cannot go against them. And thus is it in this case. To pardon sin without any satisfaction (supposing the foresaid decree, and sentence) it cannot stand with the Truth and Justice of God, and therefore he cannot do it. This is God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the Apostle calls it Rom. 1. last) The Judgement of God, (Jus Dei (saith Beza) God's right: Justitia Dei (saith Erasmus and the Vulgar,) God Justice,) that they which do such things are worthy of death.] This is not only a Positive Law, but Lex naturae, the very Law of nature: a Law Originally engraven in the nature of God himself, and by him (as a Counterpane from that Original) imprinted upon the nature of man. And being so, God could not go against it, so as to let sin go alogether unpunshed. This he could not do without wrong and injury to himself. Repl. No? (may some say) May not men without any wrong or injury remit what they please of their own right? Whether men may always remit what they please of their own right. Answer. To this it is answered, 1. This is not universally true. Some cases there are, wherein men may not part with their own right. Parents may not remit that honour and Obedience which of right is due to them from their children. Husband's must not part with their Headship, which they have over their Wives. And why? because this were against the Law of God, and the Laws of nature. It is a good limitation which is given by Casuists to that vulgar Maxim, A man may part with as much of his own right as he will to another, but it must be Salvo jure tertii, saving the right of a third. Saving the right of God, of the Law, of the Magistrate, of a man's Neighbour. Where any of these are wronged or injured by the Concession, a man may not part with his own right. Now thus standeth it here, should God pass by sin without any satisfaction, it would be a wrong to his Law, as well as to his Truth and Justice. And therefore it cannot be. 2. But 2ly, Suppose man might do this, yet God cannot. This may seem a Paradox, but we shall find it a Truth. Though man may part with his own right, yet God cannot. How so. Because Gods right is himself, Deus ipse est jus suum. Mark it. God's right is himself, and therefore he cannot part with it. Upon this Account a man may part with his estate, where he may not part with his Life. The one is himself; so is not the other. And such is God's Right, his Truth, and Justice, they are himself. Should he do any act against them, therein he should deny himself; which he cannot do. Quest. Q. 2. But (supposing a satisfaction requisite and necessary) could not God have found out some other way Can not God have found out some other way? for the making of that Satisfaction? Was there no way but his own Son must undertake that Work? Ans. To this I answer. Answer. In this Enquiry there is too much Curiosity. Too much curiosity in this Enquiry. What God out of the liberty of his will, and infinite depth of his Wisdom might have done, it is not for us to inquire. We see what he hath done, what way it is that he hath laid out: and therein let us admire and adore that infinite wisdom, which hath found out this way. It is not without cause, that the Apostle speaking of the Doctrine of the Gospel, he calleth it Wisdom, & the Wisdom of God, & the Wisdom of God in a mystery, 1 Cor. 2.6, 7. Herein was the Wisdom of God gloriously manifested in finding out this way, this means of Reconciliation for lost mankind, through the satisfaction of his Son: which had not he laid out, it had been past the skill of all the men and Angels in the world ever to have found out either that, or any other. Now this being so, it might be sufficient to stop any further enquiry touching the reason of this Counsel of God: which yet because it is propounded as a Question, I shall in the last place return an Answer to it briefly. Quest. Question. Wherefore was God pleased to put man's salvation upon this way? Wherefore God put the Salvation of man upon this way? To lay out this way of Reconciling man to himself, viz. by the way of Satisfaction made by his Son? Ans. For answer. 1. It is not for us herein to be too curiously inquisitive, in prying into the Counsels of God, to find out the Reason of his Decrees. God's Counsels unsearchable. This is not allowable among men, that private persons should pry too far into the mysteries of State, to inquire into the privy Counsels of their Superiors. Much less to look into God's Ark, Heaven's Cabinet. As for the Counsels of God, there is a depth in them; a depth to be adored, not fathomed. Blessed Paul, though he had been wrapped into the third Heavens, yet in the Contemplation hereof stands afar off, breaking forth into that pathetical Rapture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O the depth of the riches both of the wisdom and knowledge of God How unsearchable are his Judgements, and his ways past finding out? For who hath known the mind of the Lord? or who hath been his Counsellor? Rom. 11.33, 34. Such are the Counsels of God ofttimes, that should men attempt to search into them, the best they could expect would be to lose their labour. In some things (it may be) there is no reason to be given, save only the Will of God. This was all the reason that Paul could give for those eternal Decrees of Election, and Reprobation. [He hath mercy on whom he will have mercy, and whom he will, he hardeneth, Rom. 9.18. Other reason (though we know that being the supreme Reason, he doth nothing without) God is not bound to give. Answ. 2 But (secondly) it is not so here. That God was pleased to put our salvation upon this way, it was not without reason, great reason. In as much as in this way there is a joint Manifestation In this way there is a joint manifestation of Gods of those two great and Cardinal Attributes of God (which David singleth forth to make the matter of his Song, Psal. 101.1.) his Justice, and his Mercy. His Justice against sin; his Mercy to sinners: Both these are gloriously exercised and manifested in this Satisfaction of Christ: his Justice in requiring it, his Mercy in accepting it. 1. His Justice 1. Justice. in requiring it. That God should not pardon sin without satisfaction. That he should exact that satisfaction from his Son, having as a Surety undertaken it. Herein hath God declared his hatred, and indignation against sin, which he will not let go unpunished: His Justice, his impartial Justice in executing the Law upon whomsoever he found obnoxious to it, though otherwise never so near, or dear to himself. 2. His Mercy, 2. Mercy. in relaxing the Law, dispensing with it; Accepting satisfaction from the person of another; and giving his own Son to make that satisfaction; here was riches of Grace, riches of Mercy towards lost mankind. Thus did Justice and Mercy here meet together, kissing each other. And upon this account it was that God was pleased to pitch upon this way of Reconciliation rather than any other. Even as Histories tell us of that Locrensian Lawgiver Zaleucus, (the story is well known, Valerius, lib. 6. cap. 5. and the Illustration which it affords us, is not more obvious than apt:) amongst other wholesome Laws which he had enacted for that Commonwealth, he decreed that who ever was convicted of Adultery, should lose both his eyes for it. Afterwards it so happened that his own Son was brought before him for that crime, and was to have the Law executed upon him. Hereupon the people interposing, make suit for his pardon; at length the father, being partly overcome by their importunities, and not unwilling to show what lawful favour he might to his son, he first puts out one of his own eyes, and then one of his sons; therein showing himself (as the Historian hath it) at once both a merciful Father, Ità debitum supplicii modum legi reddidit, aequitatis admirabili temperamento, se inter misericordem Patrem, & justum Legislatorem partitus: Valer. Max. ubi suprà. and a just Lawgiver: so tempering Mercy with Justice, as that both the Law was satisfied, and yet his son was spared from that rigour of Justice which the Law required. Even thus hath God been pleased to deal in this business betwixt man and himself. When man, having transgressed the Law, deserved to die, he giveth his own Son to make satisfaction on his behalf: therein showing himself both a Just Lawgiver, and yet a Merciful Father; in that Act so tempering Mercy with Justice, as that both the Law is satisfied, and yet Man spared. Thus is that twofold Attribute of God jointly manifested in this Transaction, and that gloriously in both: So as we shall not need to seek for any further reason why God should put the Work of man's salvation upon this way. And thus you see this Truth of God, touching Christ's Satisfaction, both vindicated, and cleared. Which I have the longer insisted on, both because it is in itself of great consequence and importance, being not only near unto, but of the Foundation of Christian 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 shown 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 pass we on to that which remains; wherein I shall be as concise and brief 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 conditions of the covenant required on their part. This Jesus Christ our Mediator undertaketh and effecteth: wherein he being the Truth, again outstrips the Type. Moses that Typical, Legal Mediator, 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 engage for them. As for God, he durst, and did engage for performance of the Covenant on his part: And he laid an engagement upon the people. Both these he did in and by that one Ceremony which we meet with Exod. 24.8. Having first read the Book of the Covenant in the audience of the people, and received their Answer to the purport aforesaid, Then he took the blood of the Sacrifice, and sprinkled it on the people.] By that Ceremony confirming and ratifying the Covenant; Assuring it on God's part, and engaging the people to fidelity and constancy on their part (as God willing I shall show you more fully anon in moralising of that Ceremony:) But engage for them he durst not. Which if he had done, he had not been able to perform 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 behalf 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 terms on which it is tendered, and Christ the Mediator of it received. Obedience, whereby it is kept, viz. in an Evangelicall way, in respect of desire and endeavour. This it is which the Psalmist calleth Keeping of the Covenant, Psalm. 25.10. and 103.18. Not a Legal, but an Evangelicall keeping, when the promises of grace being believed, there is a serious desire and endeavour of yielding obedience to all God's Commandments. Now for this Christ undertaketh on the behalf of his Elect, that they shall thus keep the Covenant, that they shall thus Consent and Obey, (as the former Translation rendereth 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 dwells, first a Spirit of Faith: So you find it expressly called, 2 Cor. 4.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Spirit of Faith: So called, not only because it is not given but to believers (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 Holiness, So the Spirit of Christ is called, Rom. 1.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Spirit of Sanctity, or Sanctification: Because, being Holy in itself, 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 believers in whom it dwelleth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after a Spiritual 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 we most fitly understand that of Saint John, 1 John 5.6. This is he that came by water and blood.] Both these issued out of the side of our Saviour upon the cross; 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 Legal 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 believers have by Christ, he saith, he is made unto them of God, Righteousness & Sanctification.] i. e. The cause and procurer of both. Of Righteousness through his merit: Of Sanctification by his Spirit. Thus doth Jesus Christ work in the heart of his Elect both these Conditions of the Covenant, Faith and Holiness. And as he beginneth this work 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 fail 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 Holiness; this he also maintains; which he doth by the continual 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 ways of peace (Luk. 1.79.) Causing them to walk in the statutes, and to keep the Judgements of their God: and so to yield an Evangelicall Obedience to his Law; keeping his word, and his Covenant: walking in their measure worthy of the Lord unto all pleasing: Not willingly offending or provoking him. Thus doth this our Mediator save his people from their sins (as the Angel telleth Joseph) Matthew 1.21. Those who believe on him, they are his people: And them he saveth from their sins, not only from the Gild, but also from the Power of them. He saveth them from all their uncleannesses, (as the Prophet hath it Ezek. 36.29.) So as whilst sin is not imputed to them, it doth not reign in them. No, thus they sin not. So saith Saint John of him that abideth in Christ, 1 John 3.6. [He sinneth not.] Not willingly, with full consent of will: not so as to make a practice of sin, so as to live in a course of known sin. No, whosoever so sinneth, hath not seen him, nor known him, (as it there followeth.) Presumptuous sinners are strangers unto Christ; they never had any lively apprehension, any effectual knowledge of him. Those who so know him, he keepeth them from such sins, whereby they should violate and make void the Covenant betwixt their God and them. And thus you see the former Branch of this Point opened, and explained. How Christ is a Surety on the believers part to God. A Surety in way of Satisfaction, for what is past: A Surety in way of Caution, for what is to come. Come we now to the later, to see how he is a Surety on God's part to man. II. Christ a Surety on God's part to man. This it is, (saith the Socinian) which is intended by the Apostle in the Text forenamed, Heb. 7.22. where he calleth Christ, Dr L. Comment. ad loc. The Surety of a better Covenant, (viz. the New Covenant.) So he is (say they) on God's part to us: being sent by God to us, and contracting a Covenant with us in his Name; he then ratified it on God's part, making faith of it unto us, undertaking that God would keep the promises thereof, and perform them unto us. And herein we will not differ with them. In this sense, (though not only in this, as they would have it) Christ is rightly said to be the Surety of this Covenant; in as much as he undertaketh for it on God's part, that all the promises thereof shall be made good to us. This is that which the Apostle tells us, 2 Cor. 1.20. where speaking of Christ, Assuring the Promises. he saith that All the Promises of God in him, are Yea, and in him Amen.] As they are made in him, and for him, so they shall be made good by him, and through him. Hereof he giveth assurance unto us. And that he doth divers ways: Which he doth divers ways. By his word, by his works, by his Blood, by his Spirit: Every one of which maketh faith to us concerning the Covenant, and the Promises thereof. 1. By his Word. 1. By his Word. Thus did Moses promise for God under the Law, assuring the people by word of mouth of the performance of his Covenant unto them. Moses pro Deo spospondit in lege veteri: Jesus pro Deo in nouá lege. Grot. Com. ad Heb. 7.22. And thus hath Jesus Christ promised for him under the Gospel. Being upon earth, he declared and published the Covenant in his name: by word of mouth assuring all the promises thereof unto believers, making faith of them. [Verily, verily I say unto you, (it is his speech to the Jews, John 5.24) He that heareth my word, and believeth on him that sent me, hath everlasting life, (hath it in the promise, hath the insurance of it,) and shall not come into condemnation, but is passed from death to life.] Being already made partaker of the life of grace, he shall also be certainly made partaker of the grace of life, the life of Glory, as certainly as if he were already possessed of it. Thus did Christ then in his own person hold forth the Covenant of grace, preaching & publishing the Gospel of the Kingdom, assuring all penitent believers of the performance of the Stipulation on God's part. And the same he now doth by his Ministers, whom he sends upon the same errand, to publish the same Covenant, and in his Name to assure all those who shall accept it, of the performance thereof unto them. This is the Commission which he giveth unto these his Ambassadors: viz. That Repentance and Remission of sins should be preached in his Name among all Nations, Luk. 24.47. Go ye into all the world, and preach the Gospel to every creature: He that believeth and is baptised, shall be saved, Mark 16.15, 16. Thus he assureth the Covenant by his Word. And secondly, By his Works. 2. By his Works. They were a confirmation to his Word, and so a further assurance unto us. This is that which our Saviour tells the Jews, John 5.36. I have greater witness than that of John, the works which I do bear witness of me.] John's Testimony was only verbal, by word: And such is the Testimony which the Ministers of the Gospel give. But Christ's Testimony is confirmed by works. What works? why, the works of God, (as he calls them, John 9.3.) such works as his Father had given him to do, John 5.36. And such works as none but God could do. So he tells the Jews, John 15.24. If I had not done the works which no other man did.] And what works were these? why, his miraculous works, some of which were such as never any before him did. As viz. the casting out of all kind of Devils, the curing of all kinds of diseases, only with his word: the raising up of the dead after four day's burial. These were the Works of God; as himself saith of that cure done upon the man that was borne blind, John 9.3. He was so born (saith he) that the works of God should be made manifest in him.] viz. in the restoring of him to sight. And these were such works as never man before him did. So saith the blind man of that cure done upon himself, Since the world began, was it not heard that any man opened the eyes of one that was born blind, ver. 32. of that Chapter. Moses, and Elias, and Elisha, those great Prophets, they had done many great works, but none like these. And being such, they bear witness of him. [The works which I do in my Father's Name, they bear witness of me, (saith he to the Jews) John 10.25. They bare witness to his Person, that he was the Son of God. And they bare witness to his Doctrine, that it was the word of God confirming it. Of such use were those Miracles wrought by the Apostles in his Name. [They went forth (saith the Evangelist) and preached every where, the Lord working with them, and confirming the word with signs following, Mark 16.20.] What signs? why, those spoken of ver. 17. miraculous works, wrought by the power of God for the confirming of their Doctrine. And of such use were those unparalleled 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 forenamed, 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 heinous as now it was. This Testimony added to the former, rendered 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 shown 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 Covenant which the Lord hath made with you.] In imitation whereof 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 tells 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 yoke 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. etc.) To this end (among other) it was, that Jesus Christ shed his Blood upon the Cross for the ratifying that Covenant whereof he was the Mediator. So much we may learn from himself 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 Cross, This (saith he) is my blood in the new Testament (or Covenant.) And thus elsewhere we find the Blood of Christ called the Blood of the Covenant. So you have it Zach. 9.11. where the Prophet speaking of those deliverances, Temporal and Spiritual, 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, whereby the new Covenant was ratified and confirmed. So it was, and that both on our part and God's part. On our part, in the ways 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 God's 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. Thereby assuring unto believers 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 witness in Earth, the Spirit, and Water, and Blood.] What he means there by water and Blood, I have shown 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 quality of it. Now to these the Apostle joins also the Spirit, as giving yet a further Testimony. It is the Spirit that beareth witness [saith the sixth verse there.) Not but that the Blood and the water bear witness also. The Blood of Christ shed upon the Cross, and sprinkled upon the Conscience of the Believer, 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 witness 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 believer; assuring and persuading him of God's performance of the conditions of his part. The witness of the Spirit, what? This is the witness which the Apostle spea- of in that known place Rom. 8.16. The spirit itself beareth witness with our spirits that we are the children of God.] The spirit beareth witness concerning our Adoption, with our Spirit, or to our Spirit (the Original will bear either, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) And this it doth, not only mediately, by the work of it; by making a real and 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 whereby men may know whose children they are, (Even as the Spartans', or Lacedæmonians of old are said to know what stock & lineage 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 witness of the Spirit, sealing up that and other benefits unto the soul. Thus it testifieth to the spirit, and with the spirit of the Believer. The spirit of Christ and his own spirit, they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, witness together: each bearing witness with the other. His Spirit beareth witness 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 witness 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 notify unto the soul of a Believer 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 spiritual benefits and blessings which believers have by Christ, whether in present possession, or future expectation, the Spirit causeth them to know them. To know them, not only in a general way, in the Theory, to know what they are, but to know their own 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 God's 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 Staff also: where we have seen how Christ is a Mediator betwixt God and man; Quadratus Sponsor, as a Surety, undertaking for man to God, and for God to man. Which being the middle, and as I conceive, the principal staff of this mysterial Ladder, I have stood upon it the longer. Which I have done, as not without content to myself 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, pass on to those two other steps, which I shall pass over with what convenient speed I may, reserving the Application of all into the close. The fourth Staff of this mystical Ladder. Jesus Christ is a Mediator betwixt God and men (in the fourth place) Quà Intercessor, as an Intercessor. Such a Mediator was Job for his friends, Job 42.8. My servant Job shall pray for you; Christ an Intercessor. for him will I accept.] And such a Mediator 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 Intercessor; then did he perform a piece of this part of his Mediatorship; interceding with God his Father in the behalf 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 aught of the Spirit of Christ, cannot but be exceedingly affected, and even ravished with it. There have we a true Cygnea Cantio, a Swanlike 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 confer and bestow upon them all those benefits which himself had purchased for them. As namely, that he would sanctify them, ver. 17. Sanctify 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. joined in the unity of faith and love; one in him, and one among themselves. That he would deliver them from evil, ver. 15. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from evil,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from that evil one: viz. Satan, their grand Enemy. That he would express 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 eternal glory with himself, 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 Cross, whilst he was a Sufferer, he was also an Intercessor. So saith the Prophet Isai. chap. 53. ver. 12. He bore the sins of many, and made Intercession for the transgressors.] So he did in that prayer of his, which he poured out in the Paroxysm of his Passion, the midst of his Agony, in the behalf of those that crucified him. Father, forgive them, for they know not what they do, Luke 23.34. Thus was he an Intercessor upon Earth. And he is the same in Heaven. He is so in Heaven. There he performeth the same office, still 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 submiss & 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 suitable to his glorified condition: In such a way as is fit for him to act, and his Father to accept. Still he intercedes. So much we may learn from the Apostle, Rom. 8.34. where he addeth this to those other steps of that mystical Ladder: It is Christ that died, yea rather that is risen again; who also is at the right hand of God, who also maketh Intercession for us.] This Jesus Christ, being in heaven, doth on the behalf of all believers. He intercedeth for them. Not against them. Christ interceding [for] believers. Such Intercessors men sometimes meet with; such as intercede against them. Such Intercessors Paul met with more than a good many: So Festus tells Agrippa, and those with him, Act. 25.24. Ye see this man about whom all the multitude of the Jews have dealt with me.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which the Vulgar renders, Interpellavit me: they have Interceded with me, viz. against Paul; crying out that he ought not to live any longer (so it there followeth.) Accusing him for a Pestilent fellow, and a mover of sedition, (as you have it in the chapter foregoing: cap. 24. ver. 5.) Such Intercessors the Prophets of old and the Ministers of God in all ages have met with: And such Intercessors they themselves sometimes (though with grief and sorrow of heart) are feign to be against an ungrateful and a rebellious people: So saith the Apostle concerning Elias, Rom. 11.2. Wots ye not what the scripture saith of Elias? How he made intercession unto God against Israel.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: viz. complaining against them, accusing of them, as it followeth in the next verse, ver. 3. Lord, they have killed thy Prophets, and digged down thine Altars.] And such an Intercessor is Satan against all the Saints of God; Interpellans, Interceding against them, Accusing them before God night and day, (as you have it) Rev. 12.10. But Jesus Christ Intercedeth for us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. True indeed, as for his Enemies, Against his Enemies. he intercedeth against them. Those who will not accept him as their Mediator, his Blood crieth against them. Thus Abel's blood interceded against Cain; as the Lord tells him, Gen. 4.10. The voice of thy brother's blood crieth unto me from the earth:] viz. for vengeance against him that shed it. Even thus doth the voice of Christ's blood cry unto God against all obstinate and impenitent unbelievers; such as Crucify to themselves the Son of God afresh, (as the Apostle speaks of those Apostates, Heb. 6.6.) If Christ were upon Earth again, they would show themselves as bitter enemies to him as ever the Jews were. Being now in Heaven, they rereject him, they oppose him, they will not have him to reign over them: They will not receive and acknowledge him for their King, their Priest, their Prophet. As for such, Christ Intercedes and Negotiates against them. But as for his own people, who are given to him to believe on him, he intercedeth for them, negotiating with God on their behalf. This he doth for all those who come unto God by him: He ever liveth to make intercession for them, Heb. 7.25. A Transaction very requisite and necessary, Christ's Intercession a necessary transaction. without which all those other parts of Christ's mediatorship would have been to little purpose. This it is which putteth life into the death of Christ, that maketh it effectual for the good and benefit of his Elect. Without this the blood of this our Mediator had been spilt in vain. The Sacrifices under the Law had not been of such force and efficacy, had not the high Priest entered into the Holy place, there to appear before the Lord, and to present the Blood thereof unto him; so making Intercession in the behalf of the people, for whom he had offered that Sacrifice, Heb. 9.7. What ever Christ had done or suffered upon Earth, it had been ineffectual unto us, had he not after the like manner entered into Heaven, which the Apostle to the Hebrews tells us he hath done, there to Appear in the presence of God for us] Heb. 9.24. To this end it was that Jesus Christ our High Priest is entered into the Holy of Holies, the Heaven of Heavens; that he might there appear in the presence of God in the behalf of his Elect, making intercession for them. Which he doth divers ways. Christ appeareth in heaven for his people divers ways. Mark it. Christ appeareth in the presence of God for us, for all those whom he hath by his death reconciled unto God. And this he doth in divers respects, according to divers several relations. I shall take notice only of four of them, which I shall present unto you in such obvious terms, as you may more easily remember, and carry away. Christ appeareth in the presence of God, interceding for his Elect, 1. As an Agent. 2. As an Advocate. 3. As an Attorney. 4. As a Solicitor. Every of these is a kind of Intercessor, appearing for, and negotiating on the behalf of others, for their good and benefit. And every of these ways may Christ be said to be an Intercessor, appearing before God for us. Pass them over severally, briefly. 1. As an Agent. A Leaguer Ambassador, 1. As an Agent, or Leaguer Ambassador, Pareus Com. in Heb. 9.24. So Pareus looketh upon that forenamed expression, Heb. 9.24. where Christ is said to appear in the presence of God for us.] An Allusion (saith he) to the Custom among Princes or States, who being confederated, have their Lidgers or Agents, which upon all occasions appear in the presence of the Prince, in the name and behalf of all those whom they represent and negotiate for. Thus may Jesus Christ be said to appear in the presence of God for us; viz. as an Agent, an Ambassador, Legatus foederis, (as Malachy calls him, Mal. 3.1.) the Messenger, or Ambassador of the Covenant. So he was upon Earth: Then he was an Ambassador, an Agent on God's part, to declare and confirm the Covenant unto us. And so he is being in Heaven. He is now an Agent (as it were) on our part; An Ambassador, a Leaguer Ambassador. So I may not unfitly, not improperly call him, in regard of his constant residence there. That is the difference (as you know) betwixt a Leaguer, and an Extraordinary Ambassador: The one is sent upon some particular emergent occasion; the other maketh his abode in a place. And such an Agent is Jesus Christ in Heaven; A Leaguer Ambassador, that maketh his constant residence there. Whom the Heavens must receive (or contain) until the time of the restitution of all things, Acts 3.21.] i. e. until the perfection and full accomplishment of his Kingdom. Till than he shall appear in the presence of God; ever living, to make intercession for those that come unto God by him, (as the Apostle hath it) Heb. 7.25. And great need there is that he should do so; that he should be a Leaguer in Heaven, Great need that Christ should be a Leaguer in Heaven. that he should continually appear in the presence of God interceding for his people, in as much as there is one continually interceding against them, even that Accuser of the Brethren (of whom I made mention even now) who accuseth them before God night and day. Satan is a Leaguer, ever at hand to make Intercession against us: Great need that Jesus Christ, (whose design it is to dissolve and destroy the works of the Devil, 1 John 3.8.) should be a Leaguer also, ever at hand, at the right hand of God his Father, to make Intercession for us. Such is Christ's Agency in Heaven, a Continual Intercession; which, should it cease but for a moment, Millenaries confuted. what should become of all his people here upon Earth? Should Christ cease to appear in Heaven for us, (as he must do, if he shall come and abide here upon earth for a thousand years together, as some imagine; for he cannot in his Humane Nature appear both in Heaven and Earth at the same time,) all that time Heaven must be without an Agent, without an Intercessor. Which, of what consequence it would be, let it be considered by those who are wedded to that opinion. To go on. Christ performeth the offices of a Leaguer Ambassador in Heaven, for his people on earth. Christ appeareth in the presence of God, interceding for us as an Agent, as a Lidger-Ambassadour. And very fitly may he be so called; in as much as he performeth the like offices for us in Heaven, that a Lidger-Ambassadour doth for those whom he represents upon Earth. Of those offices, I might reckon up divers. I shall only single out three or four of them, and those of the most obvious ones. The chief work and service of a State-Agent, or Lidger-Ambassadour is (as I apprehend it.) 1. To continue Peace and Unity. 2dly. To maintain Intercourse and Correspondency. 3dly. To reconcile and compose Emergent Differences. And 4thly. To procure the welfare of the State, which he negotiates for. And all these doth Jesus Christ our Mediator perform on the behalf of those for whom he appeareth in Heaven. 1. Maintaining their peace. 1. He continueth their Peace. This do Lidgers. So long as they continue, and keep residence in a Kingdom, and appear as Agents in the presence of the Prince, with whom they negotiate, so long the Confederation, the League standeth firm and sure. Like benefit have all believers by Christ's appearing in the presence of God for them. Thereby the League and Covenant betwixt God and them is continued, and their Peace maintained. So much the Apostle insinuateth Ephes. 2.14. where speaking of Christ, he saith, he is our Peace; id est, the Author of it, of our Peace with God; and that, as the Purchaser and procurer, so the Maintainer of it. The one by his Death, the other by his Intercession. To the same purpose is that of the same Apostle, Rom. 5.1. where he saith that, Being justified by Faith, we have peace with God through our Lord Jesus Christ.] Christ sitting at the right hand of God his Father, as God and Man, he maintaineth the Union betwixt God and Man. So long as Christ appeareth in heaven, there shall be peace for all believers upon Earth. 2. As he preserveth Peace, so he maintaineth intercourse betwixt God and them. 2 Maintaining intercourse betwixt God and them. This doth a State Agent, so long as he resides in a Kingdom and appeareth before the Prince, he keepeth Trade and Traffic open and free. Like benefit have believers upon the Earth by Christ's residing, and appearing in heaven. Hereby they have Intercourse and Communion with God. So the Apostle setteth it down Romans 5.2, By whom also we have access in to this grace wherein we stand.] So again Ephes. 2.18. By him we both (Jews and Gentiles) have an access unto the Father.] And again, Ephes. 3.12. In whom we have boldness (or Liberty) and Access with confidence by the faith of him.] In all which three places the word rendered [Access] is one and the same, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And it properly signifieth a Manuduction, or leading by the hand. Alluding (saith Estius) to the Custom in Princes Courts, where none may come into the Presence Chamber, unless they be led, and brought in by some Favourite or Courtier. Thus none have access into the presence of God, unless they be brought in by this Favourite of Heaven, the Lord Jesus; whose office it is to bring men unto God (as S. Peter hath it. 1. Pet. 3.18. where still the word is the same, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that he might lead or conduct us to God. This benefit have all believers by and through Christ. They have a free intercourse in Heaven; so as they may come into the presence of God upon all occasions. They come unto God by him; Heb. 7.25. They have liberty (or Boldness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to enter into the Holiest by the Blood of Jesus; By that new and living way, which he hath consecrated for them, Hebrews 10.19, 20. Hither may they come, and that boldly. Seeing then that we have an Highpriest that is passed into the Heavens, Jesus the Son of God, etc. Let us therefore come with boldness to the throne of Grace, that we may obtain Mercy and find Grace to help in time of need: Hebrews 4.14, 16. Thus Jesus Christ appearing in the presence of God for us, not only continueth our peace, but maintains our intercourse and Communion with God. 3. And (3ly) he reconcileth and taketh up Emergent differences. 3 Taking up emergent differences. Such differences frequently arise betwixt confederate Princes and States. In which case the Agents interpose for the composing of them, that so they may not tend to a breach of the League betwixt them. And the like office doth Jesus Christ our Agent in Heaven perform for his people upon Earth. They through weakness and infirmity are subject to manifold failings and Errors, which render them obnoxious to God's just displeasure. Which, if not looked to, might tend to the breach of the Covenant betwixt him and them. But here Jesus Christ interposeth, making intercessions for the Transgressors (as you have it in that place forealledged) Isaiah 53. last. This did the Highpriest under the Law, (as the Apostle informs us) Heb. 9.7. He went into the second tabernacle, (the Holy of Holies) once every year, not without blood, which he offered for himself, and for the Errors of the people.] A type of Christ, and his Intercession, He being entered into the Holy of Holies, the Heaven of Heavens, there presenting his blood, the merit of his death unto God his Father, he maketh Intercession for those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Errors of his people: Those sins which they are daily subject to fall into through the infirmity of the Flesh, so taking up the difference which they make betwixt God and them, so as they do not proceed to a Breach of Covenant. Fourthly and lastly, He procureth their welfare, 4. Procuring their welfare. So doth a faithful Agent of the people, of the State, which he negotiates for. And so doth Jesus Christ of all his Elect. For their sakes it was, that he sanctified himself, when he was upon Earth, John 17.19. In all the services which here he undertook, he had an eye unto them, seeking their welfare more than his own. And the like he doth now in Heaven; He sitteth at the right hand of God, as their Agents, interceding for them. This was shadowed out in the High Priest under the Law, who when he went into the Holy Place, there to appear before the Lord; he had the Names of the twelve Tribes of Israel engraven in stones; first, upon his humeral, then upon his pectoral, bearing them both upon his shoulders, and upon his heart, (as you shall find it, Exod. 28.12, 29.) in both showing that he entered into that place, not only or principally in his own behalf, but in the behalf of the Tribes whom he represented, and presented before the Lord, to the end that they might be had in continual remembrance with him, (as the 29th. verse there explains it.) A lively Type of Christ's Intercession; who being entered into the Heavens, he there appeareth before God in the behalf of his Elect, whom he beareth (as it were) upon his shoulders, and upon his Heart; sustaining their persons, and presenting their condition unto God his Father; so causing them to be had in perpetual memory. And thus presenting them unto God, he procureth their welfare, by commending their estate and condition unto God: Expressing his constant will and desire for their good, that they may be delivered from evil, that they may enjoy all the benefits which he hath merited for them by his death. And thus is he said most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to intercede for them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat Interpellationem, quae fit cum postulatione. Estius Com. in Heb. 7.25. viz. by making requests on their behalf. This (saith Estius) is the most proper signification of the word; therein following Augustine, with whom the Apostles Interpellare is the same with Postulare, To Intercede is to make Request. So our former Translation renders it in that place forenamed, Rom. 8.34. Estius in Rom. 8.34. & Heb. 7.25. Who also maketh request for us.] This Jesus Christ doth, though not viuâ voce, Orally, and vocally, by word of mouth, (as the same Jesuit would willingly have it, drawing in Thomas (though without any just ground) to be of the same mind with him,) yet really and effectually, viz. by the presenting of his merit, and expressing his will and desire on the behalf of his people, in such a way as is congruous and suitable to that glorified state. Thus doth he intercede, make requests for them; thereby impetrating and obtaining for them such things as they stand in need of, and he hath merited for them. As viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Paul speaketh of Phil. 1.19. a continual supply of the Spirit: whereby they are strengthened and assisted against all Tentations, comforted in all Tribulations, delivered from every evil work, enabled to the performance of every duty, and finally preserved unto his heavenly Kingdom. All which are fruits of Christ's Intercession; though merited by his death upon the Cross, yet impetrated and obtained by his Intercession in Heaven. And thus we see how Jesus Christ, this our Mediator, appeareth before God on the behalf of his people as an Agent, conserving their Peace, maintaining their Intercourse and Communion with God, reconciling their emergent differences, and procuring their welfare. Secondly, He appeareth before God as an Advocate, 2 As an Advocate: being So Saint John calleth him, 1 John 2.1. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith the Original.) A word generally and properly signifying any one that is invited, and called in to the help and assistance of another. That is also the proper meaning of the word Advocatus. In Scripture we find it attributed sometimes to the Holy Ghost; and sometimes to Christ. To the Holy Ghost; Then it is fitly rendered a Comforter. So you find it Joh. 14.16. & 15.26. & 16.17. In this place, and only this of St John, it is attributed unto Christ: and here it is most fitly rendered an Advocate: An Advocate, we know what he is; One that is of counsel with another; and pleadeth his cause in open Court at the Bar of Justice. And such an Advocate is Jesus Christ unto his people. 1. He is of Counsel with them. 2 of Counsel with them. That is one of the Titles given to him by the Prophet Isai, Isai. 9.6. Wonderful, Counsellor.] So Christ is to his people; counselling them in the midst of all their straits and difficulties: which he doth by his Word and Spirit. 2. And as of Counsel with them, so pleading for them. 2 Pleading for them. This he doth in the High Court of Heaven, at the Bar of God's Justice. In which respect he may be fitly said to appear for them. Even as an Advocate appeareth for his Client, and pleadeth his cause, answering all Accusations and Allegations which are made against him, vindicating his right: So doth the Lord Jesus, appearing before God, he pleadeth the cause of his people; answering what ever Accusations or Allegations are brought in against them by Satan; or their own Consciences; vindicating their right to Heaven, and Eternal Life. All which he doth by the continual presentation of his Merit unto God his Father, the Merit of his Death and Passion, whereby he hath made a full satisfaction unto his Justice for all their sins. This it is which pleadeth for them, even the Blood of Christ: which (as the Author to the Hebrews saith of it, Heb. 12.24.) Speaketh better things than the Blood of Abel.] Abel's blood pleaded against Cain, crying for vengeance, Gen. 4.10. But the Blood of Christ pleadeth for his Elect crying for mercy, pardon for them, even for all that shall believe on him. For them the Blood of Christ speaketh a good word; pleading the general plea, a Plenè satisfecit, a full satisfaction made unto the Justice of God for them. So as by this means they are freed from the Accusation and Condemnation of the Law, whereunto otherwise every day by reason of their renewed transgressions they become obnoxious. This is the ground of Paul's Triumph, Rom. 8.33, 34. Who shall lay any thing to the charge of Gods chosen? who is he that condemneth, & c? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh Intercession for us.] This he doth as an Advocate, there pleading the cause of his Elect. 3ly As he is an Advocate, so also an Attorney. 3. As an Attourny. An Attorney we know what in Law it means. One that is authorized to appear for, or to act in the name of another. And such an Attorney is the Lord Jesus on the behalf of his elect people. 1. Appearing before God for them, 1. Appearing for them. Thus are Attorneys said to appear for their Clients in the Courts of Justice, Sum of Sacred divinity published by John Downham. p. 330. answering for them. And from hence (saith that learned and judicious Divine-Lawyer) the Apostle may seem to have borrowed that phrase of Christ appearing in the presence of God for us, (in that place forenamed) Heb. 9.24. This he doth as our Attorney, sitting at the right hand of God his Father as a general person, representing the whole mystical body, whereof himself is the Head, appearing and making answer for every member thereof. 2. As he appeareth, so also he acteth for them: doing what he doth in their name, 2. Acting in their name. in their room and stead. Thus he took possession of Heaven upon his ascension, not in his own name only, but also in their name. This is that he tells his Disciples John 14.2. I go to prepare a place for you. A Similitude borrowed from Travellers, amongst whom some one goeth before to bespeak and take up rooms for the rest, against they come. The like office hath Jesus Christ done for his people. He is gone before, entered into the Heavenly Places, not only for his own sake, but his peoples, in whose name he hath taken up those Everlasting Mansions. And as he hath taken, so he keepeth possession in their name, in their room and stead. Hence is it that the Apostle speaking of believers, Eph. 2.6. he saith that they are raised up together, and made to sit together in the heavenly places in Christ.] So they do, though not actually in their own persons, yet in the person of Christ. That which an Attorney doth for another, himself is said to do it; Thus one taketh possession of a house or ground which himself never saw, viz. by another, whom he appoints in his room, as his Attorney to do it in his stead. And thus hath Jesus Christ taken, and now keepeth possession of the heavenly places in our stead. 3 Which he doth: being. 3. And this he hath done, being Authorized and deputed thereunto. Even as Attorneys in Courts are Authorized, and deputed. Authorized by the Judge, and deputed by the parties; Otherwise they cannot appear, or Act as Attorneys for others. Even so is Jesus Christ authorized and deputed to be as it were our Attourny, Authorized by God his Father. to appear and answer for us. Authorized by God his Father; Him hath God the Father sealed, John 6.27. id est, (as I shown you before,) Authorized him to execute the office of a Mediator, to be as an Attorney for his people in the Court of Heaven. Deputed by them. And Deputed by those for whom he appears: Christ doth not undertake to do the office of an Advocate or Attorney for any without their consents. No; Attorneys must be retained by their Clients. And so is Jesus Christ by all those who have any benefit by his Advocation, his Intercession. They are such as have retained him, and committed their cause to him; such as have received him, and do acknowledge him, resting and relying upon him as their Mediator. 4 As a Solicitor, presenting and promoting their desires. 4. In the fourth and last place, he appeareth also before God as a Solicitor. What the Solicitours office is, it is well known; viz, to present and promote the desires and Requests of another, in such a way as that they may find acceptance. And such a Solicitor is the Lord Jesus on the behalf of his people. In which respect again he may fitly be said to be a Mediator betwixt God and Men. Such a Mediatrix was Queen Hester, who appeared in the presence of King Ahasuerus, presenting unto him the Petition which Mordecai had put into her mouth in the behalf of her people, Ester 5. And such a mediator is a Master of Requests in a Prince's Court, who appearing in the Presence Chamber, there presents the Petitions of the People which are put into his hands. And such a Mediator is the Lord Jesus, the great Master of Requests, who appearing in the presence of God his Father, presents both the prayers and services of his people unto him, and that in such a way as that they become acceptable unto him. So that Text commonly hath been, and for aught I know, properly may be understood, (for what other sense to make of it I well know not,) Rev. 8.3. where we find mention of an Angel, which stood at the Altar, having a golden Censer, and there was given to him much Incense, that he should offer it with the Prayers of all Saints upon the golden Altar, which was before the throne.] This Angel is the Angel of the Covenant, the Lord Jesus; which offereth up the prayers of Saints unto God, being mixed with the precious odours of his own merits. This is the incense which is offered with, or added (for so the word in the Original hath it, as the margin in our new Translation renders it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he might give, or add to the prayers of all Saints. Such are the merits of Christ, an additament to the prayers of God's Saints. Like that Incense which was offered up by the Priest under the Law, (for to that the Spirit there clearly alludeth.) under the Law, whilst the people were praying without the Priest was offering up Incense within. So you find it Luke 1.10. A Type of Christ's Intercession; Whilst his people are praying without upon Earth, he is within, appearing before God in the heavens, there offering up Incense, presenting those prayers mingled with his own merits; Which are not unfitly compared to Incense: Incense being a sweet perfume, the smoke thereof doth easily and gratefully penetrate into the nostrils of Man. Even so doth the Merit of the Lord Jesus being added to the prayers of Saints, it penetrates into the nostrils of God, so it there followeth verse 4. The smoke of the Incense of which came with the prayers of the Saints, and ascended up before God out of the Angel's hand.] And by that means those prayers and services, wherewith it is offered, they become grateful unto God, [Ye are an holy Priesthood (saith S. Peter, speaking to believers) to offer up spiritual sacrifices (viz. Prayers and praises, etc. acceptable to God by Jesus Christ.] And in this respect may he fitly be said to be a Mediator betwixt God and men. A Mediator, as an Inteecessour And thus I pass off from the fourth staff to the fifth and last. Christ is a Mediator betwixt God and man quà Gubernator, as a Viceroy, The 5th staff of this mystical Ladder, Christ a Governor. a Deputy Governor: such a Mediator was Joseph betwixt Pharaoh & his people, Being taken out of Prison, he was advanced, set at Pharaohs right hand, next to him in the Kingdom, and so set over all the land of Egypt. Herein was he a Type of our Mediator the Lord Jesus, who being in like manner taken out of prison, (as the Prophet Isaiah hath it, Isaiah 53.8.) viz. the prison of the grave, (as the next verse explains it, ver. 9) he was highly exalted, having a name given him above every name; (as the Apostle hath it, Phil. 2.9. id est, transcendent honour and dignity. God the father having raised him from the dead, set him at his own right hand, far above all Principalities, and powers, & might and Dominion, Eph. 1.20. Putting all power into his hand. [All power is given unto me in Heaven and in Earth,] So he tells his Apostles Mat. 28.18. All power: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Authority. Authority he had before, [He taught the people as one having authority (saith the Evangelist) Mat. 7.29. But now after his Resurrection, his Authority was complete and full, All Authority was given unto him. Which being ascended into heaven, and set down on the right hand of the Majesty on high, he exerciseth as a Viceroy, a Deputy Governor under God his Father. And this he doth, 1. Generally, universally, over all Creatures 1 Universally over all Creatures. in Heaven and Earth; All which are upheld by the word of his power, Heb. 1.3. Herein doth this our Mediator excel that Typical Mediator Moses, whom we may hear complaining of his charge Num. 11.14. I am not able (saith he) to bear all this people alone, because it is too heavy for me.] But this doth our Mediator; by the word of his power, his powerful word (as he created, so) he upholdeth all things; continuing them in their beings, ordering and governing them according to his good will and pleasure. Here is his general Government. 2. But besides this he hath a more special Government, which he exerciseth over mankind. 2 Specially over mankind. He is a Mediator betwixt God and Men (saith the Text) (The Mediatorship of Christ doth in some respect extend universally to all Creatures, all which are given to him to dispose of at his pleasure. But more specially it is exercised about mankind. Now mankind is divided (as you know) into two ranks, into two Worlds. There is Mundus salvandorum, & Damnandorum; The Elect world, and the Reprobate world. And to both these doth this Government of Christ extend. Directly to the one, obliquely and indirectly to the other. 1. As for the Reprobate world of wicked and ungodly men, 2 Over the Reprobate world of wicked men who were of old ordained to just condemnation for sin, Christ ruleth over them, (or rather amongst them; Rule thou in the midst of thine Enemies, Psalms 110.2.) exercising his Authority and power upon them, even as he doth upon the Reprobate Angels; hardening them, restraining them, overruling them, subduing them, judging them. All these he doth, and shall do, to Satan and his Angels; and so in like manner to wicked and ungodly men, who are subjects of Satan's kingdom. 1. Hardening them. 1. Hardening them. This in his just judgement he doth, giving them up unto a perpetual obduration, a final impenitency; So the Evangelist Saint John expounds that Prophecy of the Prophet Isaiah, which he brings in as a Reason why the obstinate Jews could not believe on Christ, John 12.39, 40. Therefore they could not believe, because Isaias said again; he hath blinded their eyes, and hardened their hearts, etc.] He? Who? why even Christ himself. So it followeth, [These things said Isaias, when he saw his glory, and spoke of him.] His Glory, the manifestation of his Majesty, which shined forth in many passages (besides his transfiguration) here upon Earth. This Isaias by his Prophetical eye foresaw, (even as Abraham is said to have done his Birthday, or the time of his abode in the flesh, John 8.56.) And foreseeing it, foretold what he should do to the Jews, who obstinately rejected him. And the like judgement he still executes upon the like obstinate sinners, hardening them, by withholding his grace, and giving them over unto Satan, and their own Corruption, which by continuance through custom groweth to a Callus, a brawny obduracy and insensible hardness. 2ly Restraining them, bridling them, 2. Bridling them. so as that they cannot do what they would; they cannot go beyond the lists and limits which he appointeth them. Thus dealt he with Saul, who before his conversion was a desperate persecutor, breathing out threaten and slaughter against the Disciples, Acts. 9.1. Whilst he was in his full career, posting to Damascus with letters missive to fetch up all that were of that way, to bring them unto Jerusalem before the High-Priests, Christ meeteth him in the way, arrests him, dismounts him, stayeth his course, restraineth his malice, and changeth his heart. Thus hath he a hook in the nostrils, a bridle in the Jaws of every Leviathan. Be they what they will, what for power, what for malice, yet Jesus Christ restraineth them. 3. And restraining their power and malice, he also Over-ruleth 3. overruling them. their counsels and endeavours, making them subservient to his own designs, turning them to his own praise, and his Churches good. So are we to understand that somewhat obscure passage of the Psalmist, Psal. 76.10 Surely the wrath of man shall praise thee, the remainder of wrath wilt thou restrain.] So doth Christ restrain (or gird, as the Original hath it) the wrath of his Enemies; so keepeth it within compass, as that it shall not break forth further, then may serve for his glory, and his Churches good, giving his people occasion to praise him. 4. And thus overruling them, he also Subdues and conquers them, 4. Subduing them. Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a potter's vessel. (It is a prophecy concerning Christ) Psal. 2.9. The Lord at thy right hand (saith the same Psalmist, speaking of Christ sitting at the right hand of his Father, ver. 1.) he shall strike through Kings in the day of his wrath, He shall judge among the Heathen, he shall fill the places with dead bodies, he shall wound the Heads over many countries, he shall drink of the brook in the way;] like a valiant and hardy Commander, who being in the pursuit of his enemies (as Calvin, and others after him conceive of that expression) he doth not sit down to take his repast, but borrowing a little water from the brook in the way for his present refreshment, followeth on the chafe until he hath made a full and final conquest of them. Thus shall Jesus Christ deal by all his enemies, and the enemies of his kingdom, who will not submit to his government, As for those mine enemies which would not that I should reign over them, bring them hither and slay them before me, Luk. 19.31. This will he do, if not here, yet at that last great and terrible day; at which time, Fifthly, He shall judge them. 5. Judging them. This is he (saith Peter to Cornelius) which was ordained of God to be the Judge of quick and dead, Acts 10.42 God hath appointed a day (saith Saint Paul, Acts 17.31.) in the which he shall judge the world in righteousness, by that man whom he hath ordained,] viz. Jesus Christ this Mediator betwixt God and men. Then shall he take vengeance upon all his enemies. Such is the Government which this Mediator exerciseth over the Reprobate World. To leave that. 2. The Government of Christ as Mediator, is more directly over the Elect World; 2 2. Christ a Governor more peculiarly over the elect world. his own people, who are given to him by God his Father. To them is Christ a Mediator after a peculiar manner: and over them he exerciseth a peculiar Jurisdiction: Even as it is said of Joseph, Acts 7.10. Pharaoh made him Governor of Egypt, and all his house.] Over Egypt in a general, but over his Family in a special and peculiar way. Such is the Jurisdiction which God the Father hath committed to his Son as Mediator; a general Jurisdiction over all creatures in Heaven and Earth; but a special, a peculiar Government over his House, over his Church. This Government he everciseth in divers several acts: I shall single out some of the principal. 1. The first is in Gathering the Subjects of his Kingdom into one Body: 1. Gathering them into his Kingdom. Which he doth first in his Kingdom of Grace, then of Glory. 1. Of the former speaketh Caiaphas the High Priest in that notable prophecy of his John 11.51, 52. where (speaking he knew not what) he foretells (not without a divine direction) how that Jesus should die for that Nation of the Jews, and not for that Nation only, 1. Of Grace. but that he should gather together in one the children of God that were scattered abroad.] Elect Jews and Gentiles where ever dispersed, they are gathered into one, one fold, one Church, one mystical Body; and that (as in Christ, Ephes. 1.10. so) by Christ the Head of that Body. Those whom God hath before time given unto Christ out of the world, he in time gathereth them out of the world. Which he doth, first by delivering them out of the hands of their enemies, (as Zacharias hath it in his Song, Luke 1.74.) viz. Sin and Satan. And then bringing them into the bond of the Covenant, (according to that Promise, Ezek. 20.37.) causing them to submit unto his Government. Thus doth Christ gather the Subjects of his Kingdom here. This was his work when he was upon Earth. [O Jerusalem, Jerusalem, how often would I have gathered thy children!] It was the passionate expostulation of our blessed Saviour with, and lamentation over that City, Matth. 23.37. This he then assayed to do by those external dispensations; coming himself, and sending his messengers to that people; inviting, commanding, promising, threatening. And the like he still doth, being himself in Heaven, he setteth up his Standard upon Earth; So runs that prophetical promise, Isai. 49.22. Behold, I will lift up mine hand to the Gentiles, and set up my Standard to the people.] Thus do Princes gather their people to themselves, by setting up their Standards. And thus doth the Lord Jesus gather his Subjects together, by setting up his Standard, viz. the Ministry of the word, the preaching of the Gospel, which holdeth forth Christ crucified, (Gal. 3.1.) as the Royal Standard doth the Arms of the Prince. This is the outward means which Christ maketh use of. Which being accompanied with the secret concurrence of his Spirit, it is now made effectual unto that blessed end; It now becomes a powerful attractive to draw men unto Christ. [Thy people shall be willing in the day of thy power, Psal. 110.3. When Christ goeth forth accompanying his word with his Spirit, this is the day of his power, and now his people come, and come willingly unto him. This is that which Christ foretold that he would do, John 12.32. If I be lifted up from the earth, I will draw all men unto me.] And this he doth, being lifted up, first upon the Cross, then upon the Throne, he draweth all men; all belonging to the Election of grace, whether Jew's or Gentiles; bringing them home to himself, to receive and acknowledge him as their Saviour and Lord, to believe on him, to be governed by him; Thus he gathereth his Subjects into his Kingdom of Grace. 2. And thus he shall gather them into his Kingdom of Glory. 2. Of Glory. To this end shall he send forth his Angels, who with the sound of that great Trumpet shall gather together his Elect from the four winds, from one end of heaven to the other (as you have it Mat. 24.31.) But of this again hereafer. Here is the first Act of Christ's Jurisdiction in reference to his Church, the gathering of it. 2. Having gathered it, 2. Ruling them. he now ruleth and governeth it: According to thy word shall all my people be ruled (saith Pharaoh to Joseph) Gen. 41.40. Such a Ruler is Christ in his Church, Such was Moses the Mediator of the Old Covenant. This Moses whom they refused, (saith Stephen to the Jews) him did God send to be a Ruler, Acts 7.35. And such is the Mediator of the New Covenant, the Lord Jesus, whom the Jews refused. This Isaiah foretold concerning him, The Government shall be upon his shoulders, Isa. 9.6. And the chief Priests and Scribes tell Herod, (building upon the like prophecy) Mat. 2.6. Out of thee Bethlehem shall come a Governor that shall rule my people Israel.] Such a Ruler was, and is this our Mediator; Not a temporal one, as they dreamt: No, that he disclaimeth, My Kingdom is not of this world, John 18.36. Though in the world, yet not of the world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as some of the kindred of our Saviour are said to have answered the Emperor Domitian, interrogating them concerning his Kingdom, of what kind it was) not a Worldly, not an Earthly kingdom (say they.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but an Heavenly, but an Angelical kingdom. Such is the Kingdom of Christ upon Earth: A Spiritual Kingdom; wherein he ruleth, and that both Outwardly, and Inwardly. 1. Outwardly; appointing for them, First, Outwardly. Ordering and Establishing it (as the Prophet Isaiah hath it, Isai. 9.7. And this he doth by appointing Laws, Ordinances, and Officers in it and for it. 1. Laws 1. Laws. and Statutes. This do Sovereigns in their kingdoms, Every one is a Lawgiver, The sceptre shall not departed from Judah, nor a Lawgiver from between his feet, till Shiloh come, Genes. 49.10. Such is the Lord Jesus in his Church, a Lawgiver, Yea, the only Lawgiver, There is one Lawgiver (saith Saint James) James 4.12. And who that is the Prophet Isaiah will tell us Isa. 53.22. The Lord is our Judge, the Lord is our Lawgiver, even the Lord Christ. He it was that gave the Law at mount Sina, though by the ministry of Angels, [His voice then shaken the Earth] Heb. 12.26. and he is still the Lawgiver under the Gospel. That Law of Love, which Saint James calleth the Royal Law, Jam. 2.8. and Saint Paul saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The fulfilling of the Law, Rom. 13.10. the same Apostle elsewhere calleth the law of Christ, Galat. 6.2. and such are all Laws which bind the Conscience. This is a branch of Christ's Government over his Church: This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to appoint Laws to his subjects. 2. And as Laws; so Ordinances. 2. Ordinances. Word, Prayer, Sacraments, Discipline, they are all of Christ's 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 Typical Mediator Order and Establish the Jewish Polity both Civil and Ecclesiastical under the Law, by appointing Laws, Ordinances and Officers for both. And thus hath Jesus Christ ordered and established 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 showing himself faithful 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. he exerciseth an Internal government, viz. in the Hearts of his people. Here is the Chair 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 mystical body. Thereby 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 yield a willing and cheerful obedience to his will so revealed, causing them to walk in his Statutes. Thus are all the subjects of this kingdom led by the Spirit, Gal. 5.18. they live in the Spirit, and walk in the Spirit (as it followeth) ver. 25. And here is the 2d Act of this great Viceroy; having gathered his subjects, he Ruleth and Governeth them. 3. In the 3d place, he Protecteth 3 He protecteth them. and defendeth them. So much the Prophet Isaiah maketh promise of to the kingdom of Christ, Isa. 4.5. Upon 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 wilderness 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 storms 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 forenamed, 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 Typical Saviour's the Judges and Governors of Israel (whom we read of in the Book of the Judges) they saved the people from their temporal enemies, in which respect they are called by the name of Saviour's, 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 Spiritual. Corporal Enemies, wicked and ungodly men; Spiritual 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 Governor 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 Mediator, whom God the Father hath constituted a Governor over his Church, perform unto all the Subjects of his Kingdom. He provideth for them; whilst he ruleth them, he also feedeth them. So that word may be rendered which we find 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 styled, 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 arm shall rule for him, ver. 10. Then follows 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 shoes, 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 mystical 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 spiritual 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 tells us that from hence All the Body by joints and Bands having nourishments ministered, &c: increaseth with the increase of God.] Thus is it in the natural Body: The Head being the fountain of the animal spirits, it giveth sense, and motion, and nutrition to all the members. And thus doth Jesus Christ, this mystical Head: He maketh a supply to all the members of his mystical Body, of what ever is requisite for their spiritual nourishment, and growth. To the nourishment of the natural 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 himself; 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 Father's Household, 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 clotheth them: He clotheth them. and this he doth with a double garment; The one of Imputed, the other of Inherent Righteousness. 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 Righteousness of Saints;] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith the Original) the Justifications, the Righteousnesses. Such is the Righteousness of Saints, a double Righteousness. Besides the Righteousness of Christ put upon them by a gracious Imputation, they have also an Inherent Righteousness, consisting in holiness 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 justify a man's 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 King's daughter is all glorious within, her clothing is of needlework.] 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, etc. 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 order 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 name's 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, etc.] Ephes. 4.11. Some, or these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not only appointing the offices, but designing the persons. Still 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 Viceroy at his pleasure dispense to those under his government: And all these doth Jesus Christ dispense unto his people. 1. Gifts. 1. Gifts. All kind of Gifts, whether of Nature, Of Nature. or Grace. Christ is the dispenser 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 enlighteneth every man that cometh into the world;] viz. with a Natural light, the light of Reason, and Understanding; which as it was at first infused into the mind of man by him, by whom all things are made, ver. 3. so some sparks thereof are still preserved and continued by the same Mediator, by virtue of the general mediation of Christ. But to let them pass. Gifts of Grace are all of his dispencing. To every one of us is given Grace according to the measure of the gift of Christ (saith the Apostle) Eph. 4.7. Grace, both Common and saving. Common Graces, Common grace. gifts enabling men for special services. Of these speaketh the Apostle there, When he ascended up on high, he led captivity captive, and gave gifts unto men,] ver. 8. Meaning thereby those extraordinary gifts, the gifts of the Holy Ghost, bestowed upon the Apostles and others in the infancy of the Church. The like office he still performeth unto his Church; giving gifts unto men, enabling his Ministers, and others, for the performance of those offices and services which he calleth them to in his Church: and private Christians for the managing of those states and conditions which he sets them in. Every one hath his own proper gift, one after this manner and another that, 1 Cor. 7.7. And as common, so Saving Grace. Saving grace. That hath Christ for the dispenser of it: Being himself the fountain of Grace, full of Grace, [It pleased the Father that in him should all fullness dwell, Col. 1.19. fullness of Grace; [He dwelled among us full of Grace, John 1.14.] He conveyeth of that his fullness unto others, even to all the subjects of his kingdom, Of his fullness we have all received, and grace for grace, Joh. 1.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Grace upon Grace, one Grace after another. Even as joseph's brethren and kindred received a first and a second supply from his store; So do Gods Elect receive from their Joseph, the Lord Jesus, a first and a second grace. First the Grace of Justification, then of Sanctification: First prevenient, then subsequent Grace: First converting, then confirming grace. One grace after another, and one degree and measure after another. Thus is Christ the dispenser of gifts. 2. As of Gifts, so of Honours. 2. Honours. To as many as received him he gave power, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dignity, privilege) to become the sons of God, John 1.12. He hath made us Kings and Priests unto God and his Father, Rev. 1.6. 3. And 3ly As gifts and Honours, so Rewards. 3. Rewards. Behold his reward is with him, and his work before him (saith the Prophet, speaking of the Messiah) Isa. 40.10. and 62.11. Behold I come quickly, and my reward is with me, Rev. 22.12. He is that Steward spoken of in the Gospel, who by the appointment of the Lord of the Vineyard giveth to every one of the labourers their penny, Mat. 20.8, 9 What ever services any shall here do unto God his Father, Jesus Christ will see they shall not go un-rewarded. What lesser service than a Cup of cold water, (the least act of charity that may be,) yet even this given unto a Disciple, in the name of a Disciple (for God's sake,) it shall not (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in no wise) lose his reward, Mat. 10. last. This Christ hath undertaken, and this he will perform: if not here, yet hereafter, at that great day of Retributions. The Son of man shall come in the glory of his Father with his Angels, and then shall he reward every man according to his works, Mat. 16.27. Every man, both good and bad. Then shall be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which the Apostle speaketh, Rom 2.6. The Revelation of the righteous Judicature of God: when the Lord Jesus (being constituted and appointed of God to be the Judge of quick and dead, Acts 10.42.) shall render unto every man according to his deeds. To them who by patiented continuance in well doing seek for Glory, Honour, and Immortality, Eternal Life, Rom. 2.7, 8. This is the reward which God the Father hath put into the hands of his Son Christ as Mediator, to bestow upon all his Elect, Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him, (saith our Saviour to his Father) John 17.2. And this he will perform. I give unto them eternal life, (saith he, speaking of his sheep) John 10.28. Thus will he crown his own grace with glory; giving to every one of his Subjects, whom here he hath made Kings unto God his Father, a Crown. When the chief Shepherd shall appear, ye shall receive a crown of glory, that fadeth not away, 1 Pet. 5.4. Henceforth is laid up for me the crown of righteousness, which the Lord, the righteous Judge shall give unto me at that day: and not to me only, but to all that love his appearing, 2 Tim. 4.8. This shall Jesus Christ then do as Mediator betwixt God and men. And this is the last Act of his Mediatorship, this act of Judicature; which having performed, then shall he surrender up the Kingdom unto God his Father (as the Apostle tells us) 1 Cor. 15.24. viz. his Economical Kingdom (as it is called.) As for his Natural, or Essential Kingdom, which he hath as God, this he shall enjoy in common with his Father, and Spirit unto all Eternity. But his Economical Kingdom, which he hath as Mediator, this as he received it from God his Father, so, having finished that last Act, he shall resign it up unto him again. And thus have I now at the length brought you to the top of this mystical Ladder; leading you by the hand from staff to staff; showing you the several acts of Christ's Mediatorship; his several transactions betwixt God and men. That which now remains, is that I should look back again, reflecting upon what hath been spoken touching this so excellent a Subject, by way of Application. But before I come at that, there are yet two Questions, Two Questions resolved. which meeting me in the way, call for Resolution; each taking its rise from the Text; the one about the Object, and the other about the Subject of this Mediation. 1. Whereas it is here said, that Christ is Mediator betwixt God and men; it is demanded, whether only betwixt them. 2. Whereas it is said, that this Mediator betwixt God and men, is the Man Christ Jesus; it is questioned, whether he be his Mediator only according to his humane nature, as man. Take the Answer to both with as much brevity and clearness as may be. Question 1 Quest. 1. Is Christ Mediator only betwixt God and men? Is Christ Mediator only betwixt God and men? what say we to the Angels? Have they no snare in, no benefit by this his Mediation? Answer. Ans. To this it is answered variously, Divines not being agreed about it; Some wholly exclude them, appropriating the benefit of this Mediation Whether Angels have no benefit by this Mediation? only to mankind, they shut out the Angels from having any thing to do with it. In favour of which opinion, they bring in this of the Apostle in the Text, which setteth forth the Object of this Mediation to be mankind, men, not Angels. And to this they add that to the Hebrews, cap. 2.16. where it is said, that Christ took upon him not the nature of Angels, but the seed of Abraham. Intimating, that he took upon him the office of his Mediatorship only for man, and not at all for the Angels. Others more warily, they distinguish. There is a twofold Mediation A twofold Mediation. of Christ (say they;) the one of Redemption, or Reconciliation, properly so called; Mediatio duplex; Alia Redemptionis, alia Conservationis. Tilen. Syntag. de officio Christi. Sec. 30. the other of Preservation, or Confirmation. Now as for the former of these (say they) it agreeth not unto the Angels. Not unto the good Angels: they needed it not, having never fallen. Nor to the evil Angels: They indeed stood in need of a Mediator as well as man; but Christ did not undertake this for them: So much himself insinuates, Mat. 25.41. where he saith that, Hell fire is prepared for the Devil and his Angels. And Saint Judas speaking of them, tells us, that the Angels which kept not their first estate, but left their own habitation, God hath reserved in everlasting chains under darkness, unto the judgement of the great day, Judas 6. Their fall, being with a high hand, in a presumptuous way, without any previous Tentation, it was irreparable, irrecoverable. Christ never intended them any benefit by his Mediation, as Origen of old, and some Anabaptists at this day hold. In this sense Christ is a Mediator only to mankind, not to the Angels, whether evil, or good; not a Mediator of Redemption, or Reconciliation, properly so called. And in this sense are we to understand the Text. Christ a Mediator of Redemption only to men. Jesus Christ is Mediator betwixt God and men; yea, and only betwixt them, viz. as a Redeemer, a Propitiatour. So the verse following explains it, Who gave himself a Ransom for all.] This he did not for the Angels, but for mankind only. And so may that other Text alleged, Heb. 2.6. expounded. (Hebr 2.16.) be most fitly and properly construed, [Christ took not upon him the nature of Angels, but he took on him the seed of Abraham.] Where the word in the Original is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which properly signifieth apprehendere, to seize upon a thing, to catch at it, to lay fast hold upon it, when it is going from a man. Thus you shall find it used in the proper signification of it, Mat. 14.31. where it is said, that when Peter was ready to sink, Jesus stretched forth his hand, and caught him:] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word is the same; Jesus took hold of him, to save him: And thus may it most aptly be rendered and construed in this place, [Christ took not hold of the Angels, but the seed of Abraham he took hold of.] Angels and men being fallen, they were all (like Peter) swimming in the same sea of misery, sinking into the bottom of hell, the gulf of everlasting perdition. Now the Lord Jesus he took hold not of the Angels, but of mankind; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hîc est vindecare, sive asserere in libertatem, manu injectâ: Grotius ad loc. Hyperius ad locum. Vide Leigh. Critica Sacra ad verbum. suffering the one to sink and perish; he redeemed and recovered the other: So the word in that place is most genuinely expounded by Hyperius, and Grotius, and others. And indeed the very Context leadeth us unto this sense. In the verse foregoing, it is said, that Christ took the nature of man upon him (our flesh and blood) that he might deliver them who through fear of death were all their life time subject unto bondage.] This was the end of his Incarnation; to save lost mankind. And this he did; For verily he took not hold of the Angels, but of the seed of Abraham.] Laying a strong hand upon the one, to vindicate and recover their liberty; not so on the other. Herein Jesus Christ hath expressed his love unto mankind, more than to the Angels: being a Mediator of Redemption to the one, not to the other. But of Preservation, and Confirmation, Christ a Mediator of confirmation to Angels. without any danger that I know, he may be said to be. Thus is he a Mediator to the good Angels; This, however they kept their first estate, yet being created mutable creatures, Quaevis creatura rationalis in puris naturalibus constituta, errare ac peccare potest. Aquin. Sum: part. 1. q. 63. Conclus. they were subject to fall. This some of them had done; and the rest were not to be trusted. So much we may learn from that passage, Job 4.18. Behold, (saith he) God put no trust in his servants, and his Angels he charged with folly.] Though not with Actual, yet with Potential Folly; He well saw what they were, and how ready they might be to do what their fellows had done, if left to themselves; though they were not as yet sinful and miserable, yet soon they might have been, unless they were confirmed and upheld in that state by a power greater than their own: And what power should that be, but the power of him, who upholdeth all things by the word of his power, Hebr. 1.3. The power of Jesus Christ: by him it was that they were created, Col. 1.16: and by him they are upheld. The good Angels have benefit by Christ. Questionless, the good Angels have a near, and a mystical relation unto Jesus Christ; and are beholding to him, (though not so much, yet as well) as mankind. He is a common head to both, both meeting together in him. So that place of the Apostle is most genuinely expounded, Ephes. 1.10. That in the dispensation of the fullness of time he might gather together in one all things in Christ, both which are in heaven, and which are in earth, even in him.] Angels in heaven, and men upon earth, make one mystical Body, meeting together in the same Head: So Christ is called: As the Head of man, 1 Cor. 11.3. The Head of every man is Christ:] So of the Angels, Colos. 2.10. He is the Head of Principalities and Powers. Hence is it that the good Angels are called the Elect Angels, 1 Tim. 5.21. Now Christ is the Head of the Election; None are elected but in him, and for him, Ephes. 1.4. And thus they are styled the Sons of God, Job 1.6. & 2.1. & 38.7. Sons, not by nature: That is Christ's Prerogative, who is the only begotten Son of God, John 1.14. & 3.16. But by grace, the grace of Adoption; and that also must be by and through Jesus Christ, Ephes. 1.5. And thus are they reckoned as a part of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the general Assembly, the Catholic Church, Heb. 12.22. And being so, they must have some benefit by Jesus Christ: viz. the benefit of Preservation and Confirmation. By and through him they come to have a more perfect union with God. And thus may we understand that very obscure Text of the Apostle, Colos. 1.20. expounded. which Expositors are not a little troubled about, Colos. 1.20. It pleased the Father, etc. By him, (viz. by Christ) to reconcile all things to himself, whether they be things in heaven, or things in earth.] Where, granting (what generally is not, and I think well cannot be denied) that by [things in Heaven] are to be understood the Angels; the Question is, How they are said to be reconciled unto God? To this it is answered. Properly they are not: Where there was no breach, Cuicunque creaturae hoc convenit, ut peccare non possit: hoc habet ex dono gratiae, non ex conditione naturae. Aquin. Sum. par. 1. quaest. 63. Art. 1. Christi gratiá effectum est ut Angeli Deo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adhaerentes, à lapsu immunes perstarens. Tilen. Syntag. pars. 2. cap. 10. sec. 34. there can be no proper Reconciliation. This is peculiar unto man; but improperly and analogically they may be said so to be; and that by confirming and establishing them in the grace and favour of God; taking away all possibility of Defection from him, and Enmity with him. This benefit the elect Angels may be conceived to have by Christ, through his Mediation; thereby they are brought to a more perfect adhesion unto God, to an inseparable union with him. Their peace and amity with him by this means is continued and strengthened. And thus you see the former of these two Questions briefly resolved. The latter followeth. Quest. 2. Is Jesus Christ Mediator only according to his Humane Nature? Or, if you will, enlarge the question a little: Jesus Christ being both God and man, partaking of both Question 2 Natures; the question now is, According to what nature Christ is Mediator? according to which of these his Natures, he is said to be the Mediator betwixt God and men. Whether only according to his Divine Nature, as God; or whether only according to his Humane Nature, as man; or according to both, as God and man? Here are three ways: Which shall we take? Answer. Ans. Take which we will, we shall fall with some company. A threefold opinion. And therefore it behooveth us here to take that counsel which the Lord giveth unto his people, Jer. 6.16 to stand in these ways, and see, and ask for the old path, where is the right way, that we may walk therein. 1. Christ is Mediator only as God: confuted from the Text. 1. In the first of these we shall find Osiander alone. Christ is Mediator (saith he) only according to his Divine Nature, as God: But this opinion needeth no other refutation, then that which it meeteth with in the Text, which tells us expressly, that the Mediator betwixt God and man, is the Man Christ Jesus; so, clearly interesting the Manhood of Christ in this Office and Work of Mediatorship. Upon this account we leave him. 2. Only as man: the opinion of Papists. 2. The second path is more trodden. Here we find not only Stancarus, whom Bellarmine seemeth to undertake, as being somewhat too gross in his opinion this way: But even Bellarmine himself, and most of the Doctors of the Church of Rome; who, however they acknowledge that that person, who was and is Mediator, is both God and Man, Deus Humanatus, (to use Bellarmine's words) God made man; Bellarminus de Christo Mediatore. cap. 1. yet (say they) he performeth and executeth that office of his Mediatorship not according to his Divine, but Humane Nature, only as man: So the Master of the Sentences, so Bonaventure, Nullo pacto convenit Christo esse Mediatorem, in quantum Deus est, sed in quantum Homo. Thom. 3. p. q. 26. Art. 2. Concl. so Aquinas have determined it; And therein they are followed by the generality of the Romish Persuasion. Jesus Christ is Mediator only according to his humane Nature; not at all as God, but only as man. This is their Tenent, which they endeavour to make good both by Scripture and Reason. For Scripture. They have but one Text, The Text cleared from countenancing this opinion. which they can find that seemeth to speak any thing for them in this cause; And that is this we have now in hand. [There is one God, and one Mediator betwixt God and men, the Man Christ Jesus.] In this bulrush, they find two knots: From hence they take up a double Argument. First, The Apostle he recalleth this Mediator, the Man Christ Jesus: And wherefore so, but to express and notify that Nature according to which he is Mediator? And Secondly, He plainly distinguisheth here betwixt God, and this Mediator, [There is one God, and one Mediator.] And therefore Christ cannot be Mediator as God, but only as man; Thus they argue from this Text. But how weakly will soon appear, if we come to join issue with them. Which I shall do with all convenient brevity, as not taking delight in controversies, or willingly meddling with them, but where I am necessarily engaged to it. Arg. 1 Arg. 1. For the former, The Mediator betwixt God and man, is the Man Christ Jesus. The man Christ Jesus. Answer. Ans. True, he is so; but not only as man, Not only as man. there is a broad difference betwixt these two, The Man Christ is Mediator: and, He is Mediator only as man: The Apostle here asserteth the one, not so the other. He doth not say, Jesus Christus Homo, Jesus Christ the Man; that might have seemed to imply what they contend for: But Homo Jesus Christus, the Man Christ Jesus: id est, not any other man; not any mere man: but that man, who was more than man; the Man Christ Jesus; that Person who was both God & man. Thus are we here to construe the word [Man,] Chamier de Mediatore. cap. 5. sect. 5. Non naturaliter, sed Personaliter; not in the Abstract, but in the Concrete; not as pointing out unto us only the humane nature of Christ, but the whole Person denominated and set forth unto us by and under that nature: Like phrases we meet withal elsewhere, 1 Cor. 2.8. It is said that the Lord of Glory was crucified:] not that Christ was crucified in that nature; according to which he is most properly said to be the Lord of Glory, viz. his divine Nature, that was impossible. But that Person, who being God, as well as man, was the Lord, and God of Glory, (as he is styled Acts 7.2.) he was crucified. So in that obvious place, Acts 20.28. it is said that God nourished the Church with his blood.] Not that the Godhead suffered and died; (that had no blood of it own to shed,) but that Person who was truly God, as well as man. In both places there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Divines call it) a Communication of Properties; wherein that which is proper to one nature in Christ, is attributed (not to the other nature, as it is by some misconceived, but) to the person denominated and set forth by the other nature: And thus are we to understand that somewhat obscure Text John 3.13. No man (saith our Saviour) hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.] Not that Christ in his manhood came down from heaven; or that according to his Godhead he ascended up into heaven; but the same Person did both according to divers natures. He was said to come down from heaven, in respect of his Godhead, which assumed the humane nature into personal union; And he was said to ascend up into heaven, and to be in heaven in respect of his manhood, which being united to his Godhead, came to be of God's Counsel, to be acquainted with his secrets: And after the like manner are we to understand the word here in the Text; The Man Christ Jesus; that Person who being God before time, was also made man in time, he was Mediator betwixt God and men. Quest. Question. But why then doth the Apostle here add this, [The Man Christ,] Why the word Man is mentioned? if it be not for that end, to point out that nature according to which he is Mediator? Answer. Ans. For this some other and better Reasons may be assigned; A threefold Reason assigned for it. as, 1. This he addeth to intimate that common interest which all the Sons of men have in this Mediator; In as much as he also is the Son of man, their Brother, partaking in the same common nature, of their flesh and blood, as the Apostle enlargeth it, Heb 2.11. & 14. 2. This he adds to encourage men so much the rather to come unto God by Christ, and to make use of his Mediation, in as much as they have not an High Priest which cannot be touched with the feeling of their infirmities, but was in all points tempted like as they are, (as the same Apostle hath it, Heb. 4.15.) being a man like unto themselves, only without sin. 3. Again, he maketh mention here of Christ's humane Nature, Quià de traditione erat dicturus, ideò Hominem solummodo nominavit: Sedulius ad loc. in as much as in this nature he paid the Ransom spoken of in the verse following; [He gave himself a Ransom for all.] This he did by offering up his humane nature as a Sacrifice unto God. Through his eternal Spirit he offered up himself unto God, (as the Apostle hath it) Heb. 9.14. By the power of his Godhead he offered up his manhood: which because it was the Sacrifice offered up, the Nature wherein Christ suffered, and so paid that price, therefore the Apostle here maketh mention only of it; styling this Mediator, The Man Christ Jesus. And thus you see that first Arg. 2 Allegation cleared. More briefly of the second. Arg. 2. Paul here distinguisheth betwixt God and this Mediator. God and Mediator distinguished. And therefore Christ is not Mediator as God, but only as man. Ans. To this it is answered. 1. That the Answer 1 naming of God in the first place, Chamier de Mediatore. cap. 5. sec. 6. doth not hinder, but that it may also be understood in the second: As in that John 14.1. Our Saviour saith to his Disciples, Ye believe in God, believe also in me.] Not but that he himself also was God, and to be believed in as God: And so John 17.13. This is life eternal, that they may know thee the only true God, and him whom thou hast sent, Jesus Christ.] Not that Christ is thereby denied to be truly God, (as the Arians of old, and the Socinians at this day would conclude from that Text.) So here, There is one God, and one Mediator, etc.] The mentioning of God in the first place doth not exclude it in the second: For by this reason, this Mediator should as well be denied to be God at all, as to be Mediator as God. 2. But (secondly, and more plainly) the Answer 2 word [God] there is to be taken, Chamier, ibid. sec. 7. Dr. Prideaux. Fasciculus Controvers. de Redemptione. q. 3. The word (God) taken personally. not Essentially, but Personally; as denoting and pointing out the first Person in the Trinity, God the Father: So we find it often used elsewhere John 3.16. 2 Cor. 5.19. Ephes. 1.3. And so is it most properly to be understood here; There is one God, and one Mediator betwixt God and men; id est, God the Father, betwixt whom, and mankind, Christ the Son is said to be a Mediator. We have an Advocate with the Father, Jesus Christ the righteous, 1 John 2.1. And being so understood, it doth not exclude Christ from being God, or from being Mediator as God; viz. as the second person in the Trinity. Thus is the Text briefly vindicated from giving any countenance to this Doctrine of theirs. As for their Reasons, I will not trouble you Reason 1 with many of them; the chief and principal of them is that which Bellarmine, Argument from Reason. and others of that way, borrow from their Aquinas. A Mediator (saith he) must be a Middle person differing from both the Extremes, Aquinas p. 3. q. 26. art. 2. both from the party offending and offended. Now such a Mediator is Christ (saith he) considered as a Righteous Man. As Man he differs from God: as Righteous he differs from other men, Christ as God the same with God. who are all sinners: and so in that respect he is a fitting Mediator betwixt God and Men. But as God he is the same with God, not differing from him, whether in nature or quality. Answer. Ans. To this I find divers Answers returned. To let others pass. 1. Such a Mediator is Jesus Christ, a middle person differing from both Extremes, 1. Christ as God-man a middle person, differing from God and man. both from the person offending and offended. So he doth viz. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as God-Man. True indeed, in respect of his Natures, he agreeth with both, but in respect of his Person he differeth from both, 2. Chamier de Mediatore c. 7. sec. 2. being not only God, or only Man, but God and Man. 2. But (2dly) consider him as God, yet doth he therein also differ from God his Father. I find a threefold difference Christ as God differeth from his Father. A threefold difference. assigned betwixt them. 1. In respect of his Person, which being the second Person in the Trinity, is distinct from the first: The Son is a distinct Person from his Father, 1 Joh. 5.8. 2. In regard of his Incarnation; It was not the Father that took upon him our flesh, but the Son, The Word was made flesh, Joh. 1.14. And 3dly in regard of his Humiliation; It was not the Father, but the Son which took upon him the form of a servant, etc. Which Humbled himself and became obedient unto the death, etc. Phil. 2.6, 7, 8. Therein did he differ from God his Father, as we may learn from the words following, [Wherefore God also hath highly exalted him: viz. God his Father. Thus than Christ according to his divine nature is not every ways the same with God, God his Father. So as in this respect there is no mpediment but that he may be a fitting Mediator betwixt God and men. Reply. But they reply. Reply. Christ as God was a party offended. Christ as God a party offended. And therefore in that respect he could not be a proper Mediator. Ans. To this it is answered that, Answer. these two may well stand together. A party offended may yet be a Mediator. A party offended may be a Mediator. Thus stories tell us of Menenius Agrippa, how he, being himself a Senator of Rome, Voloterranus. was yet employed by the Senate as an Agent to deal with some revolters who had made a defection from the State, and therein had wronged him as well as the rest. But we shall not need to go abroad; Scripture will furnish us with an instance. Those Husbandmen in the Gospel, which endeavoured to keep their Landlord out of his vineyard, denying him the fruits thereof, therein they wronged not only him, but his son also, whose Inheritance it was. Yet the father employeth the son as a Mediator to deal betwixt him and them, Mat. 21.37. Thus, however Jesus Christ being the Son of God, was a party offended as well as his Father, yet he is employed by his Father as a Mediator to reconcile the persons offending unto himself; and this without any absurdity at all. Thus have you briefly seen what our adversaries of Rome have to say for this their Opinion: which bearing no weight, we shall also desert them and this their way. 3. 3d Opinion orthodox. There is yet a third and a last way; and that shall we find to be the old and the right way: Wherein the true Catholics, the Orthodox professors of all ages have walked. And that is not to divide the natures of Christ in the office and work of his Mediatorship, but to put them together; attributing it to his whole person. Jesus Christ is Mediator betwixt God and Men, and executes the office of his Mediatorship, Christ Mediator as God-man. not only as God, nor only as Man; but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God Man; So Augustine long since clearly and sound determined it, August. de Ovibus, Homil. 12. Divinitas sine Humanitate, & Humanitas sine Divinitate non est Mediatrix. Neither the Divinity without the Humanity, nor the Humanity without the Divinity is Mediator betwixt God and men. How then? Sed inter Divinitatem solam, & Humanitatem solam, Mediatrix est Humana Divinitas, & Divina Humanitas. But betwixt the Divinity alone, and the Humanity alone is Mediator the Humane Divinity, and the Divine Humanity: that is, Jesus Christ as God and man, is Mediator betwixt God and men; not according to one, but both Natures. So runs that ancient and approved Rule, Appellationes officii competunt Christo secundùm utrámque naturam. Names of office which are given unto Christ, they agree unto him according to both natures. Thus is he said to be a Prophet, a Priest, a King; all as God and man. And thus is he said to be a Mediator betwixt God and man. Claudius' Espencaeus de Mediatore. cap. 5. Christus est Mediator, non quà Deus, nec quà Homo, sed quà Deus Homo. C. Lap. ad Textum. So much some of the Doctors of the Church of Rome have freely and ingenuously acknowledged. By name, Claudius Espencaeus most fully. After him Cornelius à Lapide, who in express terms grants what we desire, though afterward he would seem to detract and call it in again. And even Bellarmine himself is enforced to yield little less, whilst he confesseth that in some Acts of Christ's Mediatorship there was a concurrence of his Divinity with his Humanity. So then, Bellarm. de Christo. lib. 5. cap. 7. by his confession, he was not a Mediator only as man, but as God and man; His Godhead concurred with his manhood in some acts of his Mediatorship. The Godhead concurred with the Manhood in all the Acts of Mediatorship. Nay more (say we;) not in some only, but in all. This we contend for, and this may easily be made good; True indeed, some Acts we shall find wherein the Humanity of Christ did not concur with his Divinity; as viz. those which he wrought before his Incarnation: But none wherein his Humanity acted without the concurrence of his Divinity: In tantam unitatem ab ipso conceptu virgins, Deitas & Humanitas connexa sunt, ut nec sine homine divina, nec sine Deo humana agerentur: Leo Epist. 81. So one of the Ancients (and a Bishop of Rome too) hath determined it. The Godhead and manhood of Christ (saith he) were so nearly united from the very conception of the Virgin, as that thenceforth the one did not act without the other: Still we find the Godhead interested in every Act which Christ did, or doth as Mediator. To make this good, look we back a little upon that mystical Ladder which I presented unto you; and see if we do not find the Son of God upon every staff of it. I will pass them over briefly, beginning at the bottom. 1. Who was it that was an arbitrator 1. As arbitrator. betwixt God and man? not Christ as man: no, this is not a work for man to undertake, to be an Umpire betwixt God and man: So much we may learn from that passionate Saint, Job 9.33. Neither is there any Dayman, (or Umpire) betwixt us, (saith he, meaning God and himself) that might lay his hand upon us both.] No, he that should undertake this work, must be more than man; no less than God, the Son of God; He it was who found out that way and means of Reconciliation betwixt God and man (which neither men nor Angels could ever have done,) even the second Person in the Blessed Trinity, the Wisdom of the Father. 2. Who was it that was the Interpreter 2. As Interpreter. betwixt God and man? the Messenger of the Covenat; that declared and made known unto man the mind and will of God touching a Reconciliation; and the way and means of this Reconciliation? who was this, or who could it be but the Son of God? No man hath seen God at any time: the only begotten Son which is in the bosom of the Father, he hath declared him, John 1.18. No man hath ascended up into heaven, (i. e. to be acquainted with God's secrets,) but he that came down from heaven; (i. e. the Son of God) John 3.13. The gracious purpose of God towards lost mankind, it was a Secret locked up in the breast of the Father; And so it had been even unto this day, had not Christ the eternal Son of God, who being in the bosom of the Father, near and dear to him, was à secretoribus Consiliis, one of his Privy Counsel, revealed it: which he did to our first Parents in Paradise in that first born Promise, Gen. 3.15. and afterwards to the Fathers in succeeding ages, Acts 7.38. 3. Again (3dly) come from his Prophetical, 3. As a Priest. to his Priestly Office. Here (to let pass other, which I formerly named) there are two main and principal Acts; His Oblation, and his Intercession. And in both these shall we find the Godhead of Christ interested. 1. In his Oblation, In his Oblation. In the offering up of that Sacrifice upon the Cross. Here indeed the manhood seemed to have the main stroke. That paid the Ransom; but yet even here we shall find a concurrence of the Godhead. However, the Godhead could not properly suffer with the Manhood, yet it concurred with it in that suffering. The Godhead concurred with the Manhood in suffering; four ways. Which concurrence, because it is a point of special concernment, I shall briefly show you wherein it consisted. Take it in four words; Voluit, Quievit, Sustentavit, Efficatiam dedit. The Godhead First, willed that the manhood should suffer. Secondly, It Rested that it might suffer. Thirdly, It Supported it in suffering. Fourthly, It gave efficacy and virtue to those sufferings. A word of each. 1. Voluit. The Godhead of Christ willed that the Manhood should suffer. 1. Willing that it should suffer. So much we may learn from the words of our Saviour, John 10.17, 18. I lay down my life. No man taketh it from me, but I lay it down of myself. I have power to lay it down, etc.] So he had. And that not only a Passive power, which all men have; but an Active. Such a Power he there speaketh of (as the next words make it out) I have power to lay down my life, and I have power to take it up again.] Men may have the the former, not so the latter. They may have power to lay down their lives, but not to take them up again. Christ had both, a Passive power, as Man; and an Active power, as God; a divine power. And by this power it was that he laid down his life. His Godhead willed that his Manhood should suffer. 2. And (Secondly) Quievit, It rested that it might suffer. 2. Resting that it might suffer. Which otherwise it could never have done. We see how it was in the Garden, when the Godhead of Christ did but a little put forth itself, presently all that were sent to apprehend him fell to the ground, John 18.6. Had not that rested, it had not been in the power of men and devils to have brought him to the Cross. The Godhead rested whilst the Manhood suffered. Even as it was with the first Adam, he slept while his side was opened, Gen. 2.21. So was it with the second Adam, the Lord Jesus, whilst his side was opened, pierced upon the Cross; his Godhead (as it were) slept, not putting forth that efflux of power which before it had done; which made him to cry out, My God, my my God, why hast thou forsaken me? Yet, 3ly, Sustentavit. Though it rested that it might suffer, yet it secretly supported and sustained it in suffering; 3. Sustaining it in suffering. so as he did not sink under that, otherwise insupportable, burden. Such were the sins of the world charged upon him, and the wrath of God due unto those sins poured out upon him. One sin, having in it an infinite guilt, is more than a finite creature can stand under. What were a world of sins laid upon one man? Had not the Manhood of Christ been supported by his Godhead in those his sufferings, it must needs have sunk under them. 4 Giving efficacy to that suffering. 4ly And lastly, Efficaciam dedit. The Godhead gave virtue and efficacy to the sufferings of the manhood. Which had they been the sufferings of the manhood alone, they could have been but like the Manhood itself, finite. The stream riseth no higher than the fountain. The Humane nature of Christ being itself finite, the merit thereof could not have been infinite. But such must that Merit be, which maketh satisfaction to an infinite Justice: It must be an infinite merit; an Infinite price. Bellarm. de Mediatore lib. 5. c. 7. So much Bellarmine cannot deny. And thereupon he is enforced to acknowledge, that here the concurrence of the Godhead was requisite and necessary. Thus doth the Godhead concur with the Manhood of Christ all these several ways in that grand act of his Mediatorship, his Oblation. All which we may conceive comprehended by the Apostle in that one passage Heb. 9.14. where he informs us, how Christ through the Eternal spirit offered himself without spot unto God.] the Godhead offered up the Manhood. Willing that it should suffer; resting that it might suffer; sustaining it in suffering, and giving it the value and virtue to satisfy and sanctify. The other act of Christ's Priesthood (the 4th act of his Mediatorship) is his Intercession. 4. In his Intercession. Now how can this be the work of Christ's manhood alone? To hear, and offer up; to receive & present the prayers and other spiritual Sacrifices of all believers in the world, to negotiate for them all at one and the same time, according to the variety and multiplicity of their several occasions; this is and must be the work not of a finite but an infinite Agent: Not to be effected without the concurrence of the Divine Nature with the Humane. The last and highest step of the Ladder is the Kingly office In his Kingly office. of Jesus Christ. Now how should he execute that without the concurrence of his divine nature? Certainly, to Gather and Govern the Church, to protect and defend it against all assailants open and secret, to give the Holy Spirit, to enlighten the minds of men, to Circumcise their hearts, to subdue their Corruptions, to vanquish Satan and all adverse powers, etc. (all which are Acts of Christ's Kingly Office) it transcends the power of any finite creature; and so cannot be attributed unto Christ only according to his humane nature, as man, but as God and man. Such is the work of Christ's Mediatorship, the work of the whole Person, This concurrence of both natures explained and illustrated. wherein both Natures are engaged. And thence is it that some of the Ancients speaking of it, Dionis. Areopag. epist. 4. ad Caium. Damascenus lib. 3. cap. 19 call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deivira, seu Deivirilis Operatio, a Divine-humane Operation, the work of God-man. In which work each Nature acts its part: acting distinctly yet jointly. Agit utraque quidem distinctè, sed tamen unitè, Leo Ep. 10. A mystery which Damascen illustrates very aptly by a familiar similitude of a fiery sword, which both cuts and burns at one and the same time. Cutting it burneth, Quemadmodùm unam incisam combustionem, & unam combustam incisionem igniti gladii dicimus, sed aliam actionem dicimus incisionem, & aliam ustulationem, etc. sic Christi junam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicentes, etc. Dionis. ibid. and burning it cutteth, both together. But this it doth according to two distinct principles and properties. It is the Iron, or steel that cutteth; it is the fire that burneth; in the mean time the same sword doth both. Even so it is here. Such a work is the Mediation of Christ: wherein his two Nature's act jointly, and yet distinctly; each performing its proper work: The Manhood performs that which belongeth unto it, and the Godhead performs that which belongeth to it; both together making up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the complete and perfect work. Or if you will, take yet a more apt and proper illustration: As it is in Humane Actions, there are two principles, the one Formal, the other Material; the one Inward, the other Outward; the one the Soul, the other the Body: These two act together Jointly, and yet Distinctly: The one moveth, directeth, actuateth the other, the Soul, the Body: the other concurreth as an Instrument with the first Agent, the Body acted by the Soul: both together making one joint work. Even so is it here: In this work of Christ's Mediation, there are two Principles, the Godhead and the Manhood, the one (as it were) a Formal, the other a Material Principle: The Godhead actuating the Manhood, the manhood actuated by the Godhead, each having its own proper operation; both together completing the work. And thus have I with as much brevity and perspicuity, as a mystery of this high nature would admit, endeavoured to clear up unto you this second Question; According to what Nature Christ is said to be a Mediator betwixt God and men. That which now remains, is only the Applicat. 1 Application: wherein I shall be as succinct as I may, having already glanced at some heads thereof, as I fell with them by the way. Let that be directed only three ways; by way of Information, Consolation, Exhortation. Use 1. By way of Information. Is Jesus Use 1 Christ a Mediator betwixt God and men? Information. Here then take we notice of (what I touched upon before) a distance, an alienation, 1. Take notice of natural enmity. nay an Enmity betwixt God and Men. Were it not so, what needed a Mediator? were not God and men at variance, what needed a middle person to come betwixt them, to lay his hands upon both of them, as an arbitrator, as an Umpire, as a Reconciler, a Peacemaker? Those who were agreed before need no Arbitrator: Those who were friends before need no Reconciler. Whenever we read or hear of this office of Jesus Christ, that he took upon him to be a Mediator betwixt God and men, from thence reflect and look back to the ground or occasion of it; even that Enmity which was, and which by nature is betwixt God and us. Never a man but is born an enemy to God, and hath God an enemy to him. When we were enemies we were reconciled unto God, Rom. 5.10. Such a distance there is betwixt God and man by Nature. To convince us hereof, we shall need no other Argument but this: Wherefore is Christ a Mediator, if God and man were not at Enmity? So much we may learn from that very obscure Text of the Apostle, Locus obscurissimus, Pareus ad loc. Galat. 3.20. A Mediator (saith he) is not of one. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He is not a Mediator of one, (as our Translation maketh it out;) not of one Party, but of two at the least, and those such as are at variance, and disagreement betwixt themselves. So were God and Israel at the giving of the Law (a passage to which the Apostle there relates,) there was a distance, a difference between them; and thereupon it was that God employed Moses as a Mediator betwixt him and them. And such is the condition of all men by Nature. Otherwise Jesus Christ had never undertaken this Office. Sense of Enmity preparatory to Reconciliation. Every of us be convinced hereof, and labour to be truly sensible of it. Which till a man be, he will never look out after a Mediator, a Peacemaker. Had not Absalon apprehended the deep displeasure of his Father against him, in banishing him from his presence, he would never have made means to Joab to be a Mediator for him, as he did, 2 Sam. 14.29. Had not the men of Tyre and Sidon been deeply sensible of Herod's high displeasure against them, and of the dangerous consequence thereof, they would never have sought unto Blastus the King's Chamberlain to intercede for them, as they did, Acts 12.20. Till a poor sinner come to apprehend God as an Enemy, as an offended and incensed God, ready to take vengeance upon him: till he come to see himself in Absalom's case, an outcast, rejected, separated from the presence of his God and Father, from the presence of his grace here, and (without timely reconciliation) of his glory hereafter, in the case of those Tyrians and Sydonians, in an undone condition; he will never seek out after Jesus Christ, that he may have any benefit by his Mediation. Let this then be the first work: As many of us as have not hitherto been throughly convinced hereof, labour now to be. Behold God an Enemy to us: but withal take notice of the first Rise and Ground of this enmity, where it first broke in, on which part it began. Not on God's part no; God is one (saith the Apostle in that forenamed Text, Gal. 3.20.) One, as in Essence, so in Constancy: sibi constans, semper idem. Always the same, not subject to change, or alter, I the Lord change not, Mal. 3.6. If there be a change, it gins on man's part. Had not Israel been changed towards their God; had not they broke the Covenant which he had made with their Father Abraham, he would have been the same to them that he was to him: he would have dealt as friendly, as familiarly with them, as he did with him: So as there should not have needed to have been a Mediator betwixt him and them, more than there was betwixt him and their forefathers. That God was changed in this his carriage towards them, they might thank themselves; the breach began on their parts. So is it here; Had not man first turned enemy to God, broke covenant with him, God would never have turned enemy to man; there should never have been any need of a Mediator betwixt them, no more than there was betwixt Adam and him in state of innocency. Herein then let us justify God; charging the ground of this enmity upon ourselves. We are enemies to him, otherwise he had never been at enmity to us. That we are so, we shall need no other evidence, but what we carry about with us. Who is there but hath his conviction in his own bosom? even that principle of Enmity and Rebellion which is to be found in the heart of man by nature. The carnal mind is enmity against God, (saith the Apostle, Rom. 8.7. speaking of a man in his unregenerate estate;) for it is not subject to the Law of God, neither indeed can be: (viz. not without a work of supernatural grace, subduing the rebellion of the will.) Thus are all men by nature enemies to God. No wonder then that they cannot please him (as it followeth in the next verse, ver. 8.) that he should be an enemy to them. Be we convinced of this Enmity, whereof this word [Mediator] putteth us in mind. 2. (In the second place) Is Jesus Christ Mediator betwixt God and men? 2. Admire and adore God's unparalleled love declared in this Mediator. Here stand we still, observing, admiring, adoring the matchless and unparalleled love, mercy, and goodness of God towards poor lost mankind, in finding out a way and means of Reconciliation for them; appointing an arbitrator, a Peacemaker, ordaining and sending a Mediator, such a Mediator. Herein there are divers particulars which do exceedingly commend this love of God to us: as, 1. That he being the Person offended, 1. In seeking Reconciliation with man. should seek Reconciliation. This we take to be great condescension in men; especially in Superiors to do this to Inferiors. What is it in the great God? That he should appoint an Agent to negotiate with, and for man; a Mediator to compromise and take up the difference betwixt him and them, and to reconcile man to himself. Behold here an act of Grace, free grace, rich grace, mere grace. What was there in man that God should thus regard his Enmity, or seek his Amity? Had God any need of man? nothing less. He was absolutely and infinitely happy and blessed from all eternity; He needed neither man, nor Angel: He was as happy before their Creation as after. It was all one to him, whether men, or no men; and those, whether enemies, or friends: Their amity could add nothing to, nor their enmity detract any thing from his felicity: He should have been no gainer by the one, and he could have been no loser by the other. He knew which way to glorify himself, as well upon man an enemy, as upon man reconciled. What was it then that moved him to seek this Reconciliation; and to send a Mediator about this work? Surely, nothing but his grace, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that grace bringing salvation, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that kindness and love of God towards mankind, (of which the Apostle speaketh, Tit. 3.11. and 3.4. Behold an act of mere and rich grace. Which is further commended to us, 2. Appointing a Mediator for man, not for Angels. Secondly, In that this Mediator is appointed betwixt God and men, not betwixt God and Angels. As for the Angels, some of them (as I shown you) stood in as much need of a Mediator, as mankind; They being fallen from God, were plunged into a depth of misery, and so were as proper objects of Pity and Mercy; as apt to move compassion as mankind: yet God overlooketh them, passeth them by, leaving them in that forlorn estate to be confirmed and hardened in that their Enmity against him; that so he might have an occasion for the declaring and exercising the riches of his Justice upon them. In the mean time he appointeth a Mediator in the behalf of Mankind; one that might take hold of them, to reconcile them, to save them. 3. And (3ly) take notice of the person, 3 Designing his Son to this office. who it was whom he designed and appointed unto this office, whom he putteth upon this work, even the Man Christ Jesus; no other, but his own, and only Son. God was [in Christ] Reconciling the world to himself. Now lay these together, and see whether this Grace of God manifested towards us in and through this our Mediator, do not deserve to be looked upon with a grateful Admiration. I have done with the first Head Pass we to the second. Is Jesus Christ Mediator betwixt God and Men in the way aforesaid? Use 2 Consolation. here is an overflowing spring of abundant Consolation. Not unlike that Spring which issued out of the Rock in the wilderness, Exodus 17.6. which followed the Israelites, went along with them in their passage to the Earthly Canaan. That Rock (saith the Apostle) was Christ (viz. Sacramentally) 1 Cor. 10.4 Even this Mediator betwixt God and Men; In whom it pleased the Father that all fullness (both Repletive and Diffusive) should dwell. And behold out of this Spiritual Rock a Spring of heavenly Consolation breaking forth; which followeth and goeth along with the Elect people of God in their journey through this wilderness to their heavenly Canaan. This Spring (as it is supposed that also did) divides itself into divers several streams and Rivulets. 1 To such as desire Reconciliation. Here is comfort for all poor penitent siinners, such as being convinced of that Enmity which is betwixt God and them by reason of sin, do unfeignedly desire Reconciliation. Let them look up, and behold this great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this Blessed Peacemaker, this Mediator the Lord Jesus, whose office it is to make peace betwixt God and Men, to reconcile the one to the other. This office, being imposed upon him by God his Father, he undertook: And undertaking, he hath discharged it, Performing what ever was required from him by his Father in order to this Reconciliation: making a full satisfaction unto his Justice by giving himself a Ransom for all men; all that shall believe on him: shedding his blood in the sense of his Father's wrath, that so he might appease it. And hereby hath he slain this Enmity (as the Apostle hath it Ephes. 2.16.) Not only Enmity betwixt Men and Men, Jews and Gentiles (which he did by breaking down that Intergerinum parietem, that middle wall of partition, spoken of ver. 14. abolishing the Legal worship and Ceremonies, which being peculiar to the Jews, divided them from the Gentiles,) but also betwixt God and Men. This he slew by taking away the ground and cause of it, viz. Sin. This it was (as I have shown you) which first brought this Enmity into the world. And this it is that continueth it in the world. Now this Jesus Christ hath taken away by his death: Behold the Lamb of God that taketh away the sin of the world. Joh. 1.29 viz. the Elect world. Even of all that are given to him, and shall believe on him. Their sin he hath taken away by way of Expiation: having made satisfaction unto the Justice of God for it, so as it shall not be charged upon them unto condemnation; it shall not separate betwixt God and them. This he hath merited by his death; and this he hath declared and published. So the Apostle there goeth on Ephes. 2.17. Having slain the Enmity by his Cross, he came and preached peace. This he did in his own person in the days of his flesh, being then himself a Messenger of peace. And this (being himself gone off from the stage of the world) he caused to be done by others; sending his Apostles, his Ministers upon the same errand, to preach peace; even that peace which is revealed in the Gospel, peace betwixt God and Men; whose feet in that regard are said to be beautiful, Rom. 10.15. Lo here then glad tidings of good things (as it there followeth.) So is it to a convicted, a condemned Rebel to hear of some special favourite, who hath undertaken to mediate for him with his Prince, to make his peace; much more that he hath done it. Such are the tidings which the Gospel brings to all selfe-convicted, selfe-condemned sinners, who being convinced of Enmity, desire Reconciliation with God. Lo here a Mediator, the great favourite of heaven, the only begotten Son of God, he hath undertaken to make their peace; nay he hath done it. So as there wants no more to the completing of this Reconciliation, but only that they should come unto him, and unto God by him, (of which I shall speak more anon.) And therefore let not any in the sense of this Enmity run away from God, as Adam did in the garden. If they be but willing to be Reconciled, lo here a way, a certain way made for it: For this very end is Jesus Christ appointed a Mediator betwixt God and men. This for those who are yet in a state of Enmity. 2 To such as are Reconciled. 2. For those who are Reconciled unto God; all true Believers, who being by faith made one with Christ, have received the Atonement, are at one with God by and through him, let them with comfort look up to this their Mediator; drawing and drinking water from this well of Consolation; Which they may do divers ways. 1. Here is comfort to them against their daily sins, their daily infirmities, 2. Comfort against daily infirmities. which deserve to separate, and threaten a breach betwixt their God and them: to dissolve that agreement which is betwixt them, and to make God an Enemy to them again. True, this they deserve to do, and in their own nature they tend to it. Never a sin but being a breach of God's Law, tends to a breach betwixt God and the sinner. But here is the comfort; There is one that interposeth betwixt God and them; even this our blessed Mediator the Lord Jesus. If any man sin (saith Saint John) We have an Advocate with the Father, Jesus Christ the righteous.] 1 Joh. 2.1. If any man sin,] viz. of Infirmity, being overcome by some temptation, not purposing, not intending so to do, but doth the Evil which he would not (as the Apostle saith of himself Rom. 7.19.) let such a one know, and know it to his comfort, He hath an Advocate with the Father,] a Mediator, an Intercessor, who is at hand to plead his cause, to answer what can be laid to his charge. A strong consolation. So is it to a pretended delinquent, to know that he hath a good Advocate, who knoweth how to answer the Law. Such an Advocate have all penitent believing sinners; an incomparable Advocate, [Jesus Christ the righteous;] one who by his own perfect obedience hath satisfied the Law already; which being by him pleaded, stops all further proceed in way of Justice. Such an Advocate have we; One who is the Propitiation for all our sins (as it there followeth verse 21.); One who by that Propitiatory sacrifice offered up upon the altar of the Cross, expiated, satisfied for the sins of his people. And having made that satisfaction upon earth, now he pleadeth it in heaven: Otherwise he should lose the fruit of his death. Having shed his blood upon earth, now he presents it in heaven. This did the Highpriest under the Law (as I have shown you) Heb. 9.7. Having first slain and immloated, offered up the sacrifice in the first Tabernacle (the outward part of it,) than he presented the Blood of it in the second Tabernacle, the holy place, there offering it up for the Errors of the people. You know the mystery. The former of these was a Type of Christ's Oblation upon the Cross, the other of his Intercession in heaven: where he continually presents unto God his Father the merit of that blood which was shed upon the Cross, offering it up for the sins of his people; their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Errors, their sins of Infirmity, which they are continually subject to. And by this means doth he maintain that peace, which before he had made by the blood of his Cross, viz. by Appearing in heaven as a Mediator, an Advocate on the behalf of his people. A just ground not only of Consolation, but of Triumph unto all believers; so the Apostle maketh it in that place forecited, Rom. 8.33, 34. where he closeth up that his excellent Treatise of Justification with this triumphant Challenge, Who shall lay any thing to the charge of Gods chosen? etc. Who is he that condemneth? It is Christ that died; Yea rather that is risen again, who is even at the right hand of God, who also maketh Intercession for us.] So long as we have such a Mediator in heaven, we shall not need to fear that our sins of infirmity shall ever make a breach betwixt our God and us. 2ly Upon this ground let believers strengthen their hearts against the inordinate fear of total and final Apostasy, 2. Comfort against fear of falling away. of falling away from the grace of God. True, this of themselves they are subject to; but this they shall be preserved from by the power and care of this their blessed Mediator, to whose custody they are committed. This is a benefit which (as I have shown you) the Elect Angels are conceived to reap from Jesus Christ, the benefit of Confirmation; so as they shall never fall from God, as the other did. And this benefit shall all true believers have by this their Mediator: Being once given to him, and once reconciled unto God by and through him, they shall never more fall from his grace and favour again; but they shall now be kept by his power through faith unto salvation. So much we may learn from the Apostle, Rom. 5. 10. If when we were enemies we were reconciled unto God by the death of his Son, much more being reconciled we shall be saved by his life.] Of the two, Reconciliation is a greater work than Confirmation. To be brought into grace and favour with God, then to be kept in it. Now Christ having effected the former, he will not fail in the later; they who have received the fruit and benefit of his death; let them be assured of the benefit of his Intercession. Being Reconciled by the one, they shall be saved by the other. Upon this condition it was that God the Father gave his Elect people unto Christ, that he should redeem them, and save them, This is the Father's will which hath sent me (saith our Saviour) 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. O Christians! Can you but evidence this to your own souls, that you are given to Christ, given to him to believe on him (as the verse following explains it, ver. 40.)? now doubt not your standing in the grace of God. No, Jesus Christ this good shepherd will not lose any of his sheep; He will not suffer you to perish and miscarry, totally and finally to fall away from this grace of God. But having through him (through his blood) had access into this grace, you shall stand and abide in it, till Grace be swallowed up of Glory: He who hath made you partakers of the first Resurrection, will also make you partakers of the second; even of that Resurrection of the Just, raising you up unto that blessed and glorious life, which is put into the hands of this your Mediator to dispense to all those who are given unto him. This I speak not to render you secure in this your standing. Confident you may be, Christian's may be confident, but not secure. you ought to be: We are always confident (saith the Apostle) 2 Corin. 5.8. And this all believers ought to be, Holding fast their Confidence, and rejoicing of hope firm unto the end, (as the Apostle hath it Hebr. 3.6.) Not casting away their confidence, which hath great recompense of reward, (as the same Apostle presseth it Hebrews 10.35.) But not secure, not trusting to your own strength; which, if leaned upon, will be found to be but weakness; but in the strength of another, even of this blessed Mediator, who hath prayed for you, that your faith should not fail. Thus doth a Child walking in slippery ways, it trusteth more to the hand that leadeth it, then to its own feet. Such is a Christians way to Heaven, a slippery way; So David apprehended it, when he put up that prayer unto God, Psalm. 17.5. Lord, hold up my go in thy paths, that my footsteps slip not.] Even David, if left to himself, is subject to slip and fall, which he did, and that dangerously: And so are the best of Saints. Peter standing upon his own legs, being confident in his own strength, we know how he fell insomuch that had not his Lord and Master stepped in to him, to help him up, he had never risen again. Learn we hence never to be confident in ourselves, never secure. Sola istaec securitas, nunquam esse securum; This only is a Christians security, never to be secure; But ever fearful: Happy is the man that feareth always (saith the Wiseman) Proverbs 28.14. that is ever mistrustful, never confident of himself, Selfe-confidence is carnal confidence; And therefore away with it. In this sense, let us have no confidence in the flesh. Yet confident we may be, rejoicing in Jesus Christ, from whom we have that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Manuduction spoken of by the Apostle Ephes. 3.12. who holdeth, and leadeth by the hand all those who are given to him; so as that either they shall not fall; or falling, they shall rise again; so as not to miscarry in their journey to heaven. To pass on. 3. Comfort against Tentations. 3ly, Here is a ground of comfort against the many and manifold Tentations which believers are subject to. This they are; subject to Tentations, and that all kind of Tentations. But let them not be dismayed or discouraged by them, knowing that the Mediator betwixt God and men is the [Man Christ Jesus;] A man like unto themselves, In all things made like unto his Brethren, Heb. 2.17. One who in the days of his flesh had experience of the like Temptations, He was in all points tempted like as we are (saith the Apostle Heb. 4.15.) only without sin.] So he was. Tempted in his Body, tempted in his Soul; tempted in his life, tempted in his death, tempted of Satan, Mat 4.1. Tempted of men, the instruments of Satan, Mat. 22.18. Tempted of God his Father, Luke 22.44. So he was in the Garden, where in the midst of an unparalleled agony, conflicting with the sense of his Father's wrath, he sweat as it were drops of blood. And afterwards upon the Cross, in the paroxysm of his Passion, we find him in the depth of a spiritual desertion, the saddest of all Tentations. The light of his Father's countenance was for a time totally eclipsed from him; the sense whereof drew from him that passionate Expostulation, My God, my God, why hast thou forsaken me? Mat. 27.46. Such experience had this our Mediator of all kind of Temptations; And having had so, he now sympathizeth with his people in the like condition; being both ready and able to secure them in their Temptations. For in that he himself hath suffered being tempted, he is able to secure them that are tempted, Heb. 2.18. Fourthly, Again, 4. Comfort against wants. here is a ground of Consolation against the manifold wants which believers are here subject to. This they are; subject to all kind of wants, both temporal and spiritual. In regard whereof, they have daily need to become Petitioners and Suppliants at the Throne of Grace; ever wanting something. And at some times these wants may be very pressing and urgent, reducing them to great straits, great extremities, so as they know not what to do, which way to look. Now in this case let them look up to this their Mediator, through whom they have access unto God the Father, (as the Apostle tells them, Ephes. 2.18.) This is a privilege which is purchased for them by the blood of this their Mediator. They have liberty (or boldness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) to enter into the Holiest by the Blood of Jesus, Heb. 10.19. So as they may come into the presence of God upon all occasions, to present their wants, to pour forth their complaints, to put up their suits and supplications. This they may do; and that with an holy Confidence and Boldness. [In whom (saith the Apostle, speaking of Christ) we have boldness and access with confidence by faith in him.] Being assured of acceptance for their persons, audience and success in their suits, coming in the Name of this Mediator. So much our blessed Saviour maketh promise of to his Disciples, John 14.13. For further confirmation, repeating it in the next verse; and again inculcating it, cap. 16. ver. 23. What ever they should ask the Father in my name, it should be given them. And this let all believers comfortably build upon. This is the confidence that we have in him (in Christ) (saith St John, 1 John 5.14) that if we ask any thing according to his will, he heareth us.] And hearing, he will answer, granting the desires of his people, either ad voluntatem, or ad salutem, either in what they desire, or in that which shall be as good, or better for them. So the same Apostle there goeth on, ver. 15. If we know that he heareth us whatsoever we ask, we know that we have the petitions that we desired of him.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we have the requests; have them in the Promise, and shall have them in performance as surely, as if we were already possessed of them. Yet again, Fifthly, 5. Comfort against death. Here is comfort against the inordinate fear of death, both first and second. As for the first death, that is terrible to nature; much more the second. But this grace of God in Christ, in this Mediator, may support the soul against both. This was Job's consolation, Job 19.25. I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth, (or, as some others read it,) shall stand the last upon the ground) like a Triumphant Conqueror, which having vanquished all his enemies, put them either to the sword, or to flight, keeps the field, standeth his ground. Thus shall the Lord Jesus at the last day, having vanquished all his enemies, put them all under his feet; even the last enemy, amongst the rest, Death, (as the Apostle hath it, 1 Cor. 15.25, 26.) then shall he stand upon the earth. And what followeth? Then, though after my skin worms destroy this Body, yet in my flesh shall I see God.] Such was Job's hope and confidence in this his Mediator, his Redeemer, that however death might for a time bring and keep him under the power of it, not only consuming his skin, but his flesh; yet he should be raised again by his power and virtue at the last day, and made partakers of a blessed and glorious Resurrection; so that he should both in soul and body enjoy that beatifical vision, the presence of his God for evermore. This benefit shall all those have by this their Mediator, who are given to him. He will be to them the Resurrection and the Life, Joh. 11 25. Resurrection to their Bodies, and Life, eternal Life both to Souls and Bodies. So it there followeth, He that believeth on me, though he were dead, yet shall he live; and whosoever liveth, and believeth on me, shall never die.] No, living the life of grace here, he shall live the life of glory hereafter. Over such a one, though the first death for a time may, yet the second death shall never have any power. This benefit shall all believers have by and through this their Mediator, to whom God the Father hath committed this dispensation, that he should bestow eternal life upon them; [Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him, Joh. 17.2. 6. Comfort against the last Judgement. Sixthly, and lastly, Here is comfort against the terrors of that last and dreadful Judgement. Such shall that day be, when all men shall be brought before the Judgement Seat of Jesus Christ, to give an account of what they have done in the flesh, whether it be good, or evil; a dreadful Tribunal. So the Apostle looked upon it, 2 Cor. 5.10. where speaking of it, he infers, Knowing therefore the terror of the Lord, &c:] meaning the terror of that day, the last and universal Judgement: which shall be a day full of terrors to all wicked & ungodly men, all misbelievers; such as have rejected the yoke & Government of Jesus Christ, would not stand to the Covenant which he had made, would not have Christ to reign over them. Then shall the Lord Jesus be revealed from heaven with his mighty Angels, in flaming fire, rendering vengeance to them that know not God, and obey not the Gospel of our Lord Jesus Christ. Then shall they be punished with everlasting destruction from the presence of the Lord, and from the glory of his power, (as the Apostle thunders it out 2 Thessalonians 1.7, 8, 9 To them shall that day be a terrible day, when they shall look upon him whom they would not own as their Mediator, and behold him sitting as a Judge to pass sentence upon them. But so shall it not be to Believers; those who have an interest in this blessed Mediator, let them know that his second appearing shall be to their salvation. They being reconciled unto God by him here, shall be saved by him there. He will not undo what he hath done. Having satisfied for their sins, and absolved them in the Court of their own consciences here, he will then declare that satisfaction, and publish that Absolution before the whole world. Then shall they reap the full crop of those Benefits by this their Mediator, whereof they have here received only the first fruits. Then shall the Lord Jesus perform the last Act of his Mediatorship on their behalf, bringing them into the presence of God his Father, presenting them faultless before the presence of his Glory with exceeding joy (as the Apostle hath it Judas 24. These are some of those streams of Consolation which flow from this spiritual Rock, this our blessed Mediator. The third and last head of Application is yet behind; which is Use 3 Exhortation. Let not this grace of God be in vain. A word of Exhortation. Take it briefly. Let not this Grace of God be in vain to any of us. This is Paul's obtestation to his Corinthians, 2. Cor. 1.6. We then as workers together with Christ, beseech you also, that ye receive not this Grace of God in vain.] What Grace? Why the grace of the Gospel. The grace of God in Jesus Christ, in giving him to be a Mediator. Of this grace he had spoken in the close of the chapter foregoing; [God was in Christ Reconciling the world to himself, verse 19 This he there holdeth forth as the sum and substance of all his preaching. [He hath committed to us the word of reconciliation.] And concerning this grace he beseecheth them that they should not receive it in vain. And let me (in the name of God) press the same upon every soul that heareth me this day. You have heard of the grace of God manifested unto Mankind in giving his Son to be a Mediator betwixt him and them. O let not this Grace of God be in vain to any of you. So it is, and so it shall be to many. This grace of God is in vain to them. So it is to 1 Ignorant persons. 1. So it is (in the first place) to Ignorant persons. Such as live under the sound of the Gospel, where they hear the name of a Mediator rung in their ears, but yet they regard not to know him, to have any acquaintance with him; to know who he was, what he was, what he hath done, how and in what way he hath discharged this office of his Mediatorship. 2. And (secondly) all persons openly profane. Such as cast off the yoke of Jesus Christ; 1. Profane persons. such as refuse to come into the Bond of the Covenant; refuse to stand to the Covenant, which Jesus Christ as Mediator hath drawn up betwixt God and man: which on man's part requireth faith and obedience, (Evangelicall Obedience) for the conditions of it. This they reject; saying in their hearts with those rebellious ones in the Psalm, Psal. 2.3. Let us break their bonds asunder, and cast away their cords from us.] As for such, better they had never heard of the name of a Mediator; yea, better for them there never had been a Mediator. This is, and will be no small aggravation of their guilt, that they should thus trample the Blood of the Covenant, the Blood of Jesus Christ, whereby he sealed the Covenant betwixt God and man, under their feet, by a wilful and obstinate disobedience. Thirdly, And in this rank (in the third place) are all proud Justiciaries, 2. Proud Justiciaries. who think themselves not to stand in need of such a Mediator. As for Jacob's Ladder, they need it not; they have one of their own making, by which they hope to climb to Heaven: they have that of their own which they hope may sufficiently commend them unto God. So thought that proud Pharisee in the Gospel, who coming into the Temple to pray, gins to reckon up all his good deeds; tells God of his negative and positive Righteousness, Luke 18.11, 12. as supposing that he should need no other to speak a good word to God for him. And thus is it not only with Romish Perfectists, who dote so much upon their own good works, that they fancy in some of them a supererogation, (sure, they have no need of another to speak for them, who can and dare speak so much for themselves,) but even many amongst ourselves; mere civil persons, who stand so much upon their own moral righteousness, as that without any other Mediation they dare present themselves before God. As for such, let them never make account of any benefit by this Mediator. Paul hath laid it down for an irrefragable conclusion, Gal. 5.4. Christ is become of none effect unto you; whosoever of you are justified by the Law, ye are fallen from grace;] viz. from this grace of God in Christ; so as living and dying in this condition, you shall neither have part nor portion in it. 4. All unbelievers. 4. To these I might yet add, generally all unbelievers, who do not close with this Mediator, laying hold of this Mediation, applying it to themselves, & complying with his design therein; To all these is this grace of God in vain. O let it not be so to any of us. Having heard of this Mediator, make out after him, Let it not be so to us. that we may have a share in the benefits of this his Mediation; not contenting ourselves with general notions, to know that there is such a Mediator betwixt God and men, (So there may be, and yet we never the better for it;) or yet to know in what way he hath discharged his office. Let it be our care to insure our particular interest in him, that he is a Mediator betwixt God and us. To that end, 1. Be we reconciled unto God by and through him. 1. Be we reconciled unto God through this Mediator. This is the grand work of this Mediator (as I have shown you) wherefore he took upon him this office of Mediatorship. Let us herein comply with this great design of his, which is of so great concernment to every of us: Be we reconciled unto God. So Paul presseth it upon his Corinthians in that place, to which I have had so frequent recourse, 2 Cor. 5. where having first laid down his Doctrine, in effect the very same with that which I have dwelled so long upon; viz. that God was in Christ, reconciling the world to himself, ver. 19 Then he maketh this use of it, ver. 20 Now then we are Ambassadors for Christ; as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled unto God.] This was the sum of his message to them. And this is the sum of our message to you. This is the word which God hath put into our mouths, [He hath given to us the Ministry of Reconciliation, ver. 18. He hath committed to us the word of Reconciliation, ver. 19 Now than we being Ambassadors for Christ, (substituted by him, as he was by his Father,) as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled unto God. Be reconciled unto God. In this single motion there is a double request; there being two things comprehended in that word. 1. Accepting the Reconciliation purchased and offered on God's part. 1. The first is, That you will accept of the Reconciliation, which is purchased for you, and tendered to you. Purchased for you by Christ; and tendered to you by God his Father. This receive: Receiving this Grace. This is that which Paul saith of himself, and his believing Romans, Rom. 5.11. We have received the Atonement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. accepimus effectum istius reconciliationis, Spiritum sanctum. Grotius Comment. ad Rom. 5.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Reconciliation:] Not the fruit and effect of their Reconciliation; viz. the holy Spirit, which being reconciled to God, they had received (as Grotius in his Comment goeth about to elude that Text, which looketh so broad upon the Socinian,) but even the benefit of Reconciliation, or Atonement, which they received upon their believing. So the same Author in his former and more candid thoughts explains it elsewhere. Quid hic est aliud, Accipere reconciliationem, quam accipere remissionem peccatorum? Grotius de Satisfact. cap. 7. To receive Reconciliation, is to receive the benefit of Reconciliation. In effect the same with that which is elsewhere called, Receiving of remission of sins, Acts 10.43. & 26.18. And this let all of us do. Thus receive we this Reconciliation, accepting this Grace; by faith laying hold upon this Mediator. In this way is Remission of sins received. So Peter telleth Cornelius and his company Act. 10.43. To him (to Christ) give all the Prophet's witness, that through his name (his merit) whosoever believeth in him shall receive remission of sins.] And in this way receive we this Reconciliation. By faith laying hold upon the Obedience and satisfaction of this our Mediator, applying the merit thereof unto ourselves; resting thereupon for the great obtaining of this great benefit. Thus receive we this Grace of God, and this gift by grace, which is by this one man Jesus Christ, (as the Apostle describeth this benefit of Reconciliation, or Justification, Rom. 5.15. And thus having received this Grace, Persevering in it. now persevere in it; and that by holding fast this our Mediator, our Peacemaker in the arms of our faith. Continually interposing him as a screen betwixt the fire of God's wrath, and our poor sinful souls; presenting him, with the merit of his Obedience unto God his Father; that so our peace being made, it may also be maintained by the means of this our blessed Mediator. Thus be we reconciled unto God by accepting of this Reconciliation. 2. And 2ly, 2. Laying aside Enmity on our parts. By laying aside that Enmity which is in our souls against him. Laying down all the weapons of our Rebellion; all our sinful lusts; Every of which (as Saint James saith of one of them, the Love of the world, James 4.4.) is Enmity with God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Enmity against God; though not Directly, yet Interpretatively; in as much as they alienate the soul from God. And therefore lay them aside. This is the Condition of the Covenant on our parts, for which this our blessed Mediator, as our surety hath undertaken; viz. that we shall deny ungodliness and worldly lusts, &c, As ever we desire then to be made partakers of the benefit of this his Mediation, see that we perform this Condition. Non-performance of the Condition nullifies the Covenant. The non-performance of this Condition will make the death of Christ to be of none-effect to us. So long as a Rebel continues in actual Rebellion against his Prince, whatever Treaties, or overtures of Reconciliation there have been, it maketh them all void, rendering him uncapable of his Sovereign's grace and favour. So long as a poor sinner standeth it out against God, and will not be reconciled with him, he cannot expect that God should be reconciled to him. No, Men must first be turned from the power of Satan unto God, before they can receive remission of sins; Acts 26.18. See then that in this way we be all of us reconciled unto God, that our hearts be reconciled to him, so as not willingly to offend or provoke him; but to love him, and to cleave unto him with full purpose of heart, desiring to walk before him in all well pleasing. This is that (as I said) which this our Mediator, in order to our Reconciliation with God, hath undertaken that we shall do. Let not us offer that wrong to our Surety, as to violate the Covenant, for performance whereof he stands engaged. Thus be we reconciled unto God. 2. And being thus Reconciled, 2. Come unto God by and through this Mediator, who is now Come we unto him. Seeing then we have such an Highpriest, let us come boldly to the throne of grace. Hebrews 4.14, 16. Seeing that we have such a Mediator, make use of his Mediation, coming unto God, by him. Such a Mediator (I say,) What can be required in a Mediator, that is not to be found in him. 1. He is a faithful Mediator. 1 A faithful Mediator. He that sat upon the white horse, Revelations 19.11. was called faithful and true. Such is Jesus Christ (the righteous Judge, and triumphant Conqueror) in all his Relations. A faithful witness, Revelations 1 5. and 3.14. A faithful Highpriest, Hebrews 2.17. And so, a faithful Mediator, dealing faithfully betwixt both parties, God and Man. Being faithful in things pertaining to God (as the Apostle there hath it, Hebrews 2.17.) viz. in executing his will, and satisfying his Justice. And faithful in things pertaining to men; dealing effectually with his Father on their behalf; not seeking himself. This do false and faithless Mediators sometimes; being betrusted to intercede for others, they speak one word for them, and two for themselves; seeking themselves in their Mediations. But so did not, so doth not this our Mediator. In this his Mediation, emptying himself, and laying aside his own interest, he sought the good and benefit of his Elect. As Paul saith of himself that in his Ministerial transactions amongst the Churches, he sought not theirs, but them, 2 Corinthians 12.14. (a true pattern for all the Ministers of the Gospel, who are not to seek the goods, but the good of the people committed to them;) So did the Lord Jesus; In all his transactions as Mediator, he seeketh not ours, but us: not any benefit to himself (Papists whilst they contend so eagerly for Christ's meriting for himself, they do therein seem not a little to disparage this work of his Mediatorship;) but our Reconciliation and salvation, 2 A Merciful Mediator. 2. And (2ly) a Merciful Mediator. So the Apostle putteth them together in the place forenamed, Hebrews 2.17. A merciful and faithful Highpriest.] A merciful and pitiful Mediator. One that having in his humane nature had experience of our Afflictions, our Tentations, is ready to secure those which are tempted. One that is soon touched with the feeling of our infirmities. Such a Merciful Mediator he shown himself in the days of his flesh; when he wept over Jerusalem, upon which he had bestowed so much fruitless pains, in attempting to gather the inhabitants thereof under the wings of his gracious government and merciful protection, Luk. 19.41. And such a Mediator he still is, having carried the same bowels to heaven with him. A Merciful Mediator. 3ly. A potent and prevalent Mediator. 3 A potent and prevalent Mediator. Able to do much with his Father, for his people. With his Father. Being gracious with him (so he is, This is my beloved Son, in whom I am well pleased,) he can impetrate any thing at his hand: (Father, I know that thou: hearest me always, John 11.42.) For his People. He is able perfectly to save them which come unto God by him, (as the former Translation reads that Text Hebrews 7.25.) To save them from the wrath of God; to save them from their sins, from the Gild, Terror, Power of them; to supply all their wants; to do for them above what they are able to ask or think. A potent Mediator, able to perform what ever he hath undertaken, whether for Man to God, or for God to Man. Thus hath the Lord herein laid help upon one that is Mighty, (as the Psalmist speaketh, Psalm 89.19. putting this office of Mediatorship upon one that was able to go through with it. A potent Mediator, being El Gibbor, the mighty God. Isa. 9.6. 4. And (4th) a Perpetual Mediator. 4 A perpetual Mediator. This Man (the Man Christ Jesus) continueth ever, Heb. 7.24. Ever a Mediator; And so continuing, now he is able to save them to the uttermost (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for ever) that come unto God by him; seeing he ever liveth to make Intercession for them, ver. 25. It is not with this our Mediator as with that Typical Mediator Joseph. So long as he lived to intercede for his kindred, it went well with them; but when he was dead and there arose a new king which knew not Joseph, than they went to wreck in their liberties, estates, lives. It is otherwise with our Joseph, our Jesus. He liveth ever, sitting continually at the right hand of God, making Intercession for his people. He is a permanent Mediator. 5. And lastly, a Present Mediator; always at hand. Absolom, when he had a desire to be brought into his father's presence, his Mediator (Joab) was to seek; and though sent for, would not come at him, 2 Sam. 14.29. It is not so with our Mediator the Lord Jesus, he is ever at hand; at the right hand of God; so as they who would make use of him, may know where to find him. An Agent who lieth Leaguer in heaven, ready to receive and present the suits, the Petitions which his people shall at any time put into his hand. So as by his means they may obtain mercy, and find grace to help in time of need, Heb. 4.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Seasonable Succour, suitable to their present necessities. Now put all these together. Such is this our Mediator, a Faithful, Merciful, Potent, Permaneant, Present Mediator; what remains then, but that having so many and great Encouragements, we make use of his mediation, coming unto God by him. And that Boldly: viz. with an awful boldness. Thus do Suppliants come unto their Prince, Come boldly to God through him; making use of his Mediation. having some special favourite to their friend, standing at his right hand, they come with an awful confidence, awed with the Majesty of the Prince, but confident in the presence and prevalency of that their Mediator. And thus come we to the throne of grace, in an holy awe of the Majesty of God, but with an holy confidence of this our Mediator. Thus make we use of his mediation: And this do we both for ourselves and others. 1 For ourselves. For ourselves, begging renewed pardons for our daily sins, suing them out in his name, presenting our daily wants, begging that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that continual supply of the Spirit, with all other blessings requisite and convenient; the dispencing whereof is committed to this our Mediator. Thus make suit for ourselves. 2. For others. And in like manner for others: For the Church of God: for all who desire or stand in need of our prayers. This the Apostle presseth in the entrance into this chapter. I exhort that supplications, prayers, intercessions, etc. be made for all men:] And this he exciteth to upon this ground, among others; For there is one Mediator betwixt God and men, the Man Christ Jesus;] one who Intercedeth in the behalf of such Intercessors; ready to receive and present their Petitions, on whose behalf soever presented unto God his Father. And thus have I at length, through a gracious conduct, finished the former of these conclusions, which informs us that Jesus Christ is Mediator betwixt God and men. Come we now to the later; in the handling whereof I shall be very concise; having already dispatched what I aimed at when I took this Text in hand. Doctrine 2. The Man Christ Jesus is the only Mediator betwixt God and men. Christ the only Mediator. So much is clearly insinuated by the Apostle here in the Text, There is [One] Mediator. One and but one. So are we to understand this Particle here, Calvin ad loc. Exclusively. As in the former part of the verse, [There is one God.] One, and but One. So in this later, [There is one Mediator] one, and but one: Pointing out Jesus Christ, but excluding all others from sharing with him in this office. So it is looked upon not only by Protestant, but also by some of the most ingenuous of the Romish Expositors. Estius ad loc. And thus it is; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is One and only one Mediator betwixt God and men, the man Christ Jesus. Typified by Moses and Aaron. Exod. 14.2. So much was not obscurely shadowed out in that pair of typical mediators under the law, Moses and Aaron. At the giving of the Law, Moses was alone with God in the mount. The Prohibition was express, [No man shall come up with thee, Ex. 34.2, 3. Then there was no Mediator betwixt God and the people but he, [The Law was given, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the hand of a Mediator, (viz. Moses,) Gal. 3.19. In like manner Aaron, and the High Priests successively after him, when they went into the holy Place to present the blood of the Sacrifice before the Lord for the errors of the people, (which they did once every year) they went in alone.) Heb. 9.7. Into the second tabernacle went the High Priest alone.] Herein both shadowing out this great and archetypal Mediator the Lord Jesus; who is the alone Mediator betwixt God and men. A truth sufficiently confirmed by Christ's own attestation, John 14.6. Confirmed by Scripture. I am the way (saith he) the truth, and the life.] Jesus Christ is the way whereby men come unto God, to have union and communion with him, here and hereafter. So he is, and that not only Exemplariter, (as Grotius blancheth it, Grotius Com. in John 14.6. ) in regard of his Example, by the imitation whereof men come to heaven; but also Efficienter, in regard of his Mediation, his Satisfaction, and Intercession. He it is who hath laid out unto us, and paved for us a new and living way to God, by his own meritorious blood, Heb. 10.20. which he keepeth open by his continued Intercession. Thus is he the way, and the only way: So it followeth, No man cometh unto the Father but by me, John. 14.6. Into the Holy of holies, there was but one way; no more is there into the Heaven of Heavens. And that is by Jesus Christ, his Mediation, his Satisfaction, his Advocation. To the same purpose is that other Text, John 10.9. where our Saviour seateth forth the same Truth, though under a different similitude, [I am the door, by me if any man enter he shall be saved.] Men enter into a house by the door, and thus do we enter into Heaven, by our prayers now, and persons hereafter; even by and through Jesus Christ, and only through him, who is the alone Mediator betwixt God and man. By Arguments. That he is so, may further be confirmed by divers Arguments which evince this Truth. Arg. 1. This Mediator must be a middle person betwixt both. Arg. 1. The Mediator betwixt God and men must be a middle Person, having an interest in both parties, partaking of both natures: He must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both God and man: otherwise he cannot be capable of doing and performing all mutual offices betwixt them. But this is proper and peculiar only to Jesus Christ. Arg. 2. He must be a righteous person. Aug. l. 2. contra Epist. Parmen. cap. 8. Arg. 2. The Mediator betwixt God and men, must be an innocent, a righteous person, one that needeth none to mediate or intercede for himself. So Augustine hath rightly determined it, Pro quo nullus interpellat, sed ipse pro omnibus, hic unus verúsque Mediator est. He that intercedes for all, but needeth none to intercede for him, he is the true and only Mediator. Now such a one is Jesus Christ, and only he: As for all other of the Sons of men, being sinners by nature, they stand in need of a Mediator to reconcile them to God, and to intercede for them. Only Christ is such an High Priest as the Apostle speaketh of, Heb. 7.25. One that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Holy, harmless, undefiled, separated from sinners. And therefore the only true Mediator. Arg. 3. Christ only able to perform the Office of a Mediator. Arg. 3. Again, He only is able to perform the office, do the work of a Mediator betwixt God and men. None able to satisfy the Justice of God but he; none able to pay an infinite price, for an infinite guilt, to an infinite Justice, but that infinite person who being man, was more than man, God and man. None able to restore the Image of God in man, but he who was the Image, the essential and substantial Image of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the express Image of his Father's Person, as Christ is called, Heb. 1.3. None able to reveal and make known the whole mind and will of God unto man, but he, he who was in the bosom of the Father, and is the Word of the Father. None able to ingratiate poor sinners with God: his Father, but he; he, who was the well beloved Son of God, in whom the Father was well pleased: None able to make others Sons by grace, the grace of Adoption, but he that was the Son of God by nature, by an eternal generation: none able to perform that threefold office of a King, Priest, and Prophet to his Church, but he. In a word, none able to effect the salvation of lost mankind but he, [Neither is there salvation in any other, for there is no other name under heaven given among men, whereby we must be saved, Acts 4.12. No name, no other Person, or Power, whereby salvation can be expected, but only by and through the merit and Mediation of Jesus Christ. He only is able to performe the office of a Mediator. Arg. 4. Again, Arg. 4. There needeth no other Mediator. Other Mediator there needeth not; He being so every ways sufficient for all those services which belong to that office; Able to satisfy for his people to pay all their debts; to receive and present and their prayers and wants; to reveal the whole mind of God to them. In a word, Able perfectly to saved those who come unto God by him, Heb. 7.25. You see that it is so, why it must be so. For further illustration, give me leave to clear an Objection or two. Object. 1. Moses is called a Mediator. Object. 1. Is Christ the only Mediator? How then is this attributed to others; in particular to Moses in that place fore-alledged, Gal. 3.19? The Law was given in the hand of a Mediator; meaning Moses. Answer. Others may be Ministers of the Word, but not Authors of the Work of Reconciliation. Ans. To this is it answered. Others may be Ministers of the word, but not Authors of the work of Reconciliation. Such was Moses, an Internuncius, an Intermessenger betwixt God & the people. And such are the Ministers of the Gospel, whose office the Apostle sets forth, 2 Cor. 5.18, 19 They have the ministry, the word of Reconciliation committed and given unto them. Thus are they Ministers of the word, but not Authors of the work. This is Christ's peculiar. But one Mediator. Object. 2. Are not Saints and Angels Mediators? Object. 2. But what say we to Saints and Angels? Are not they Mediators betwixt God and men? though not of Redemption, yet of Intercession. They being in Heaven pray for the Church upon Earth. Do they not? Answer. Not Properly; no, not of Intercession. Ans. To grant this, which in the general may not be denied; Saints and Angels in Heaven, sympathising with the Church upon Earth, (being members of the same mystical Body,) they do earnestly desire the welfare of it. Those blessed souls, which being separated from their bodies, have as yet received but a part of their glory and happiness, they wait for the Redemption of their own Bodies. And whilst they wish well to themselves, they are not unmindful of others, who are yet in that militant state and condition upon earth, through which themselves have passed: being themselves come safe to shore, they are not unmindful of those who are yet floating amidst the waves of this troublesome world. Both Saints and Angels (questionless) do desire the welfare of all God's Elect; the perfecting of his Kingdom of Grace here, and the hastening of his Kingdom of Glory hereafter. And these desires they may in their way represent unto God. About this we will not contend with any adversary: But what then? shall we hereupon style them, and own them for Mediators? Not so; no, not so much as Mediators of Intercession. This I shall clear up unto you anon in the Application: To which I shall adjourn it. Obj. 3. But what say we to Saints upon Earth? Obj. 3. Are not Saints upon Earth intercessors? Are not they Mediators? Do not they intercede for others? Is not this both their liberty, & their Duty? Surely they both may do it, and must do it. Moses in his time interceded for Israel, yea for Pharaoh, Samuel for Saul; Job for his friends; And Paul here in the entrance of this Chapter requires it from all. [I Exhort that Intercessions he made for all men. v. 1 How then do we say that there is but one Mediator betwixt God and Men? Ans. A Broad difference betwixt Christ's Mediation and theirs. A. to this it is answered. There is a broad difference betwixt Christ's Mediation, his Intercestion, and theirs. They are indeed mutual and humble suppliants one for another at the throne of grace. Not presenting the prayers of others. Not suing for any thing in their own names, but in the name of Christ; not in way of Merit, but of Mercy. All their confidence of obtaining their desires at the hands of God, whether for others or themselves, being in the alone Merit and Mediation of Christ; as the Priests interceding was by the blood of the sacrifice which he offered up. But now Christ in his Intercession for his people presents and tenders his own blood, his own Merit unto God his Father; by virtue whereof he impetrateth and obtaineth whatever he maketh suit for. So as still he is the alone Mediator, properly so called. Obj. 4. Is not the Holy ghost an Advocate? Obj. 4. But yet (in the last place,) Is this office peculiar unto Christ? What say we then to the Holy Ghost? doth not he come in as a partner with Christ in this his Mediatorship? How else is it that each is styled a Paraclete, an Advocate? So Christ is called 1 Joh. 2.1. We have an Advocate with the Father, Jesus Christ the righteous.] And the same stile is given by Christ himself unto the Holy Ghost, Joh. 14.16. I will pray the Father, and he will give you another Advocate.] So again. v. 26. & cap. 15.26. & 16.7. In all which places the word in the Original is one and the same, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Paraclete, an Advocate. An. The Holy ghost properly a Comforter. An. For Answer to this, know we that one word signifieth both an Advocate, and a Comforter. In the former sense it agreeth properly unto Christ; in the later to the Holy ghost, whose office it is to comfort the hearts of God's people. So our Translation there most fitly renders it, a Comforter. Rep. But the Holyghost is said to intercede for us. So we have it expressly Rom. 8.26. Improperly an Intercessor. The Spirit itself maketh Intercession for us.] A. True it doth so, but how? why, by teaching the faithful how to make their requests; provoking them 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 groans, 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 Sons, 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 christians, after a sort as the humane nature of Christ was in the womb of the Virgin, by a supernatural 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 therefore I shall not any longer insist upon them. That which now remains is only a word of Application; which I shall direct only two ways: by way of Confutation, Exhortation. Use 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 Mediators 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 Mediators. 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 Mediators; 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 employment, 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 numberless 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, sic & unum Mediatorem Dei & Hominum, qui est Christus Jesus. Estius Com. ad Text. distinctiō of Mediators of Redemption and Intercession. the chief and principal Mediator, but not the only. 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 gloss 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 be of the other. Others of them, and that the greatest part, not daring to own so gross an error, think to salve the matter by a distinction. There is one, and but one Mediator (say they) viz. of redemption; but others may be 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 Christ's giving himself a Ransom 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 ministerial; he primary, they secondary; he Immediate, they Mediate: He as an Advocate, they only as solicitors. He only cometh unto the Father Immediately by himself; Interceding for all, and impetrating grace by virtue of his own merits. As for Saints, they intercede for us not by any right or merit of their own; as claiming aught 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 Doctors have been so scrupulously cautious, Atque hâc de causâ Catholici nonnulli satio scrupulose cavent, ne Mediatoris nomen alteri tribuant, quàm Christo. C. Lap. ad Text. as that they would not have the 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 controversy 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 foe 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 behalf. But seeing the Spirit of God in the Scripture is not acquainted with this language, therefore we own it not, we approve it not: Rather choosing 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 as much as they find no footing in Scripture, we acknowledge them not. Sure we are (which our adversaries will 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. He must be designed and appointed by God unto this office or service; And he must be acquainted with the condition of those for whom he is to intercede. But neither of these shall we 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 ministering Spirits sent forth to minister for the good of them which shall be heirs of salvation, Heb. 1. last. But as for Mediators, Intercessors betwixt God and men, we 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 privy to the estates of men upon earth. 2. They are not privy 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 die, 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 privy to them. A truth more than 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 he would gather him unto his fathers in peace, and his eyes should not see all the evil which he would bring upon Jerusalem. Saints in heaven are neither eye, nor ear 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 Angel is capable of. Nor yet the later: They do not attain this knowledge at the second hand, by way of Revelation, or Information. For if so, than they must have it either from God, or from Angels, or from souls departed. But all these are no less than 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 Intercessor for us to the Saints, who are pretended to be Intercessors 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 Mediators 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. Doubtless thou art our Father (saith the Prophet) though Abraham be ignorant of us, and Israel acknowledge us not, Isai. 63.16. The Schoolman's Speculum Divinum, a fancy. I am not ignorant of what Bellarmine, and others of the Schoolmen 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 fancy, a groundless speculation, wherewith I shall not trouble you, or myself. 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 Intercessors for others; How else shall they know the mental prayers and suits of their Clients? How shall they know them to be in the number of true believers; such whose prayers shall find audience in heaven? surely they will 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, than they must be able to discern the spirits, and to search the hearts of men; which being God's peculiar, (as Scripture appropriats it, [Thou even thou only knowest the hearts of the children of men, 1 King. 8.39. I the Lord search the heart; Jer. 17.10.) cannot be communicated to any creature in earth or heaven. Upon this account we receive this Doctrine of the Church of Rome, which directs us to other Mediators besides this one, the Lord Jesus: which they do (even as those Heretics in the Apostles time did) under a show of humility. It is too high presumption (say they) to come unto Christ immediately, without the intervention of some other intermediate Mediators. Not so, say we, seeing Christ inviteth, nay, commandeth us to come unto himself upon all occasions, [Come unto me ye that are weary and heavy laden, Mat. 11.28. So again, Joh. 7.37. If any man thirst, let him come unto me:] not go to the streams and rivulets, but to the fountain. Now to hearken to this Invitation, and to obey this command, can be no presumption; nay, not to do it, (out of what principle soever it be,) will be found not a little derogatory unto Christ, and this office of his; as if he were not a complete and sufficient Mediator; or as if there were not by this new and living way a free access unto him, and unto God by him. Use 2. Instruction. Know we no other Mediators. Not of Redemption. Vide Chamier: Panstrat. de Mediatore. lib. 8. cap. 1. sec. 6. Away then with all these dreams and fancies. As for us (to close up all with a word of Instruction, or Exhortation) Know we this Mediator, and no other but him: no other Mediator of Redemption. This also Papists may be charged to do, whilst they cry up the merits of Saints, daring to present them unto God; begging remission of sins, grace and mercy for, by and through them. What is this but to make them Mediators of Redemption? as sharing with Christ in the work of Satisfaction. For us, take we up the resolution of that dying Cardinal, (Bellarmine, I mean,) who (not daring to die in that faith, wherein he had lived, and for which he had so eagerly contended,) professed to repose his confidence, (Totam in solâ,) wholly and alonely in the mercy of God, and merits of Jesus Christ. As for our own merits, or the merits of any other, renounce them, disclaim them, trample upon them: Knowing who it is whom God hath designed and appointed to be our Mediator, even the Man Christ Jesus; know we none but him; [To him give all the Prophet's witness, that through his Name, whosoever believeth on him, shall receive remission of sins, Acts 10.43. And to him let every of us give a real Testimony, by receiving him, and resting upon him, as our alone Saviour and Redeemer; that so through the All-sufficiency of his merit applied unto us, by and through faith, we may obtain Remission of sins, and Reconciliation with God. This is an honour which is peculiar unto Jesus Christ; let not us go about to rob him of it, by making others sharers and partakers with him in it. Know we no other Mediator of Redemption. Nor yet of Intercession. Nor yet of Intercession. As for Saints and Angels, let Papists cry up them, and cry unto them. For us, let us in this case say of them, as the Heathen once did of his Petigods; Contemno minutos istos Deos, modò Jovem propitium habeam. So long as he had his Jupiter to friend, as for them, he regarded them not. Thus, so long as we may have our Jesus propitious to us, let others make use of Saints and Angels that will; Let us ever have recourse to him, and to God by him. As for other Mediators, we may cry unto them, and they not hear; as it was with that man in the Gospel, who came at midnight to his neighbour's house to borrow bread for the entertaining of his unexpected guest, (it is Augustine's observation, August de temp. and it is a witty one) he found the whole Family asleep, Nullus de janitoribus respondet; None of the Porters, none of the Servants, none of the Children make him any answer; Only the Master of the house: he heareth, he openeth, and gave him that which he came for. Thus men may knock long enough at the gates of heaven, before they receive any answer, whether from Angels or Saints, God's Servants or Children. Only the Lord Jesus, the Master of the family, he neither slumbers nor sleeps; And therefore to him direct we our prayers, Ever making use of the Mediation of this our Mediator: Coming unto him, and to God by him. In both making use of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that holy confidence and boldness, which he hath purchased for us by his blood. So coming, now shall our persons, prayers, praises, all other our Services find a gracious acceptance with God his Father, and our Father; To whom, with Son, and Holy Ghost, be Praise, Honour, and Glory, now and for ever. Amen. FINIS. Mystical Implantation: OR, The great Gospel Mystery of the Christian's UNION, and COMMUNION with, and CONFORMITY TO JESUS CHRIST, Both In His DEATH And RESURRECTION, Opened and Applied. As it was lately delivered to the Church of God at great Yarmouth, By JOHN BRINSLEY, Minister of the Gospel, and Preacher to that Incorporation. 1 COR. 2.2. I determined not to know any thing among you, save Jesus Christ, and him crucified. PHIL. 3.10. That I may know him, and the virtue of his Resurrection, etc. LONDON, Printed by T. Maxey for Ralph Smith, at the Bible in Cornhill, near the Royal Exchange. 1652. To all that love the Lord Jesus Christ in sincerity: Specially, THOSE in the Town of Great YARMOUTH, GRACE. and PEACE. (Much esteemed in the Lord,) I Have heretofore put into Your Hands some few and small Treatises, the leaves whereof were of like use with those of the Tree of Life in the midst of the New Jerusalem, Revel. 22.2. serving to heal the Nations, to cure some of those spiritual Distempers, which in these times of common contagion, have broke in upon the Body of this Church in many parts of it, both infecting and endangering of it. Here I present you with a taste of some of the Fruits of the same Tree, some of the Benefits issuing to the Believer from Jesus Christ; A Subject which my own soul hath fed upon not without inward Complacency and contentment. My hopes are, you shall find the like in the perusal of this Tractate; which is now made public, as for the furtherance of the work of Grace in you, so to let the World know, that in the course of my Ministry I have not made Controversy my Work. Only I have now and then dealt with it, as the Physician doth with his Medicines, and God with his Trials, which they make use of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 1.6. when and where need is. Well had it been for the Church of God in this Nation, had there never been occasion for me or any other to have entered those lists. But there is a fatal (yet Providential) necessity in it: There must be Heresies: 1 Cor. 11.16. such is Satan's malice, and Man's corruption, that in an ordinary way it cannot be expected that God's Field should be free from these tares. And such is God's just and wise dispensation, to permit it to be so, knowing how to extract good out of evil. And seeing it must be so, there is a like necessity incumbent upon the Ministers of God, (servants of that great Husbandman) that they should have John 15.1. 1 Cor. 3.9. an eye to them, that they do not overgrow the good corn. Upon this account it is, that I have, as occasion hath been offered, underta-that work, which our great Apostle, the Dr. of the Gentiles reckons amongst those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those good works, 2 Tim. 3.17. unto which the man of God should be throughly furnished: Applying myself sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Reproof, Engl. new Annot. ver. 16. viz. of Errors and false Doctrines; which the Verse foregoing reckoneth as one of those four Cardinal uses for which the Scripture is profitable: yet so as I have ever mainly intended those other Ministerial services there mentioned, of Doctrine, Correction, Instruction in Righteousness. And to that end, I have made choice of such portions of Scripture as I apprehended properly useful for those purposes. Among other, I have singled out, and now, through a divine manuduction, almost passed thorough this Chapter, whereof the Text is a part, with that foregoing: Rom. 5. & 6. The one of which professedly handles the Doctrine of Justification, the other of Sanctification; two main Pillars in the House of the Lord (not unlike those in the Temple of Dagon, Judg. 19.26.) whereon the whole building stands. The sum of the later of these you meet with in the Text, held forth under a familiar, but apt and elegant Metaphor, serving as a vehiculum to convey this divine Mystery into the soul with greater both facility, & perspicuity. In prosecuting of this Allegory, I have endeavoured to follow it home to the head; yet so, as not willing to do, what in like cases too often done, viz. to overdo; by extorting that from the Metaphor, which it would not genuinely and naturally yield. My service which I have herein desired to do to God and his Church, as I wish it may, so I hope it shall be accepted of the Saints, and of You in special, over whom God hath made me (though most unworthy) an Overseeer. To his grace and blessing I commend it and you, resting Yours, in the service of Christ desirous to be found faithful, JOHN BRINSLEY. Yarmouth, Sept. 8. 1651. An Alphabetical Table of the chief Points handled in this TREATISE. A Aarons' Rod blossoming miraculous p. 26 Adoption a benefit flowing from mystical Insition. 37. Agonies in the Christians death to sin, both before conversion and after. 111 The least Agony in true conversion. 116. Apostates to be suspected, their condition dangerous 55. 240. Why men are called upon to Arise from the Dead. 158. Augmentation a benefit flowing from union with Christ. 51. Augmentation an evidence of Mystical Implantation. 54. B BArren Christians no true Mystical Branches. 74 The same body shall be raised again. 181. 182 Bodies glorified, spiritual Bodies 184. Mystical Branches, Believers 15. C CAll of God not to be put off. 121 Cessation from sin evidencing true Mortification 137 Christ Mystical 33. Communion Mystical betwixt Christ and the Believer. 35 Conformity of Christians to Christ in his Death. 90 Conformity of Christians to Christ in his Resurrection 146 In the first act of Conversion man a mere Patient. 28 Conversion more than a moral suasion. 158 D Believers Dead unto sin three ways 125. 127 Death of Christ a violent death. 99 Death of Christ a painful death. 108 Death of Christ a lingering death 118 Death unto sin a dying, a continued act. 121 Death unto sin, what 126 Death of Christ the cause of the Christians death unto sin. 130 Death unto sin, how evidenced. 135 E Eternal life a spiritual life. 184 Eternal life a glorious life. 186 F FAith without works dead. 73 Christ a Foundation, how, 82 Fructification a benefit issuing from union with Christ. 68 72 Gospel- Fruits, good works. 70 Fruitfulness an evidence of Mystical Implantation. 75 Fruitfulness in good works why requisite. 76 Directions for Fruitfulness 78 Fullness of Christ the believers. 40 G. GOspel preached the means of Mystical Insition 24 Grafting natural and mystical, unlike in three particulars 18 Grafting natural and mystical, alike in ten particulars 22 Growth a property of all mystical branches. 52 Growth in grace to be endeavoured after 57 Growth in grace the honour of Christ, and glory of Christianity 59 Growth in the Christian continual ibid. Doubts about spiritual growth cleared 60 Hindrances of spiritual growth six 63 Means of growth 67 I. THe Christian an immortal creature 175 Insition mystical what 13 Insition mysticrll, how tried 24 Joseph's brethren coming to him, a pattern of the Christians coming to Christ 47 Judas never given to Christ as the other Apostles 85 Justification a benefit flowing from union with Christ 36 L. THe Law a Grafting knife 23 The believer living and dying with Christ 12 No spiritual life out of Christ 25 The Christians life a new life in four particulars 165 Life of the Regenerate a spiritual life 171 An immortal life 173 Life of Saints in heaven spiritual, glorious, eternal 184 186 Believers live the life of Christ 209 Life of Christ after his Resurrection, a pattern for Christians to live by 236 Lusts being dead alone, what to do to them 102 Reprieving of lusts dangerous 107 M. MOrtification resembleth the death of Christ in five particulars 91 Mortification counterfeit discovered. 93 Mortification a voluntary act 97 Mortification a violent death. 100 Mortification a painful work 110 Mortification a lingering death. 118 Mortification how the believers work 133 Mortification twofold, Habitual, Actual. 134 Mortification, in what way to be sought and endeavoured 140 N Name of Christ put upon Christians 33. Nourishment believers receive from Christ 11. Christ perfect Nourishment to the believer. 44. Nourishment how conveyed to the soul from Christ, 45. Nourishment to be drawn from Christ 47 Nutrition a benefit flowing from Union with Christ 43. O OLd age the unfittest time for the work of Regeneration. 219. Old age renders conversion difficult and suspicious 220. Repentance in Old age difficult to man, not to God. 224. P Pelagian doctrine confuted 29 Believers planted together in Christ. 3 Believers planted together with Christ. 5. Plantation mystical by way of Adhesion and Insition. 6. Mystical Implantation how effected 16. ●●●ll Implantation the work of free grace. 31. 〈◊〉 spiritvall Pride. 7 Q 〈…〉 a Quickening spirit. 200 〈…〉 discerned. 202 R CHrist Raised to the glory of God his father, how. 176. Believers raised to the glory of God Actively and Passively. 177 Resurrection Corporal and Spiritual 146 First Resurrection from Christ. 86. First Resurrection imperfect. 149. 248. Resurrection spiritual resembling the Corporal in six particulars. 151. Resurrection spiritual a Difficult work 157. Resurrection spiritual a work to which man naturally is indisposed and averse 160. 161. Resurrection of Christ a pattern of the first Resurrection. 164. Resurrection of Christ a pattern of the Christians second Resurrection. 180 Resurrection to life, proper to believers 183 Christ the Efficient cause of the Believers first and second Resurrection. 189. First Resurrection common to all believers 195. Evidences of the first Resurrection. 196. Motives to the first Resurrection. 215. First Resurrection how attained 227. First Resurrection a mercy to be acknowledged 233. First Resurrection to be evidenced by the actions of a spiritual life 24. Believers how to Rise more and more. 241 S Sanctification a benefit flowing from union with Christ. 38 Stability of a Regenerate man's estate. 48 Strive of sin in a regenerate person, comforts against them. 121. The two Adam's two Stocks. 23 The Mystical Stock, Christ. 14 Christ a generous Stock. 46. 20. Christ a living and quickening Stock. 21 Christ a Stock changing the nature of the graft ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word explained 5 Sustentation a benefit flowing from Christ 9, 82 T. TRanslation to be waited for 245 Translation to be prepared for 247 V. Virtues imitable in Christ 210 Unity among Christians 4 Union with Christ desirable and necessary 8, 26 Union between Christ and the believer inseparable 10, 82 Union mystical a near union 32 Union with Christ an honour to Believers 34 Voice of Christ raising dead soul 196 W. WAiting for glory the Believers property 179 Weakness of Christians in themselves 6 Wildings, such are all men by nature 19 Christians have their Winter's 60 Good works Gospel fruits 71 World, how to be used by Christians. 172 ERRATA. Pag. 24. li. 31. for in r. to. p. 37. l. 23. r. in engrafting. p. 54. l. 19 deal and. p. 93. l. 1. r. discovers. l. 2. deal make p. 133. l. 20. for that r. of. p. 142. l. 31. r. from. p. 161. l. 9 r. wholly. p. 136. l. 11. r. was white. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 204. l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 224. l. 1. r. not. Mystical IMPLANTATION; OR The great Gospel Mystery of the Christians Union and Communion with, and Conformity to Jesus Christ, both in his Death and Resurrection. ROM. 6. VER. 5. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his Resurrection. IN the verse foregoing, Context. the Apostle setteth forth the Christians Communion with, and Conformity to Jesus Christ. Communion and Conformity both in his Death, and Resurrection; both. Represented, sealed and conveyed unto the believer in, by, and through the Sacrament of Baptism, [Therefore we are buried with him by Baptism into Death, that like as Christ was raised up from the dead by the glory of the Father; even so we also should walk in newness of life.] What he there plainly and simply propounds, in this 5th verse he prosecutes and illustrates; which he doth by an apt and elegant Similitude, or Comparison. A Similitude taken from planting or grafting, where the Graft and the Stock being made one, partake in Life and Death; dying together in the Winter (seeming so to do,) Reviving, and living together in the Spring. Even thus (saith the Apostle) fareth it with Christ and the Believer. The Believer being implanted and engrafted into Christ, made one with him, from that union floweth the like Communion, and that both in his Death and Resurrection, [For if we have been planted together in the likeness of his death, we shall be also in the likeness of his Resurrection.] Division. A Supposition. A Position. In which passage we may take notice of two things, a Supposition, and a Position. The Supposition or Groundwork in the former words, [If we have been planted together in the likeness of his Death.] The Position or Inference deduced from, and built upon that ground in the later, [we shall be also in the likeness of his Resurrection. Begin with the former, the Supposition, [If we have been, etc.] This the Apostle here supposeth, laying it down for a groundwork, that All Believers are planted together with Christ in the likeness of his Death, which we may (for the better handling of it) break, or resolve into two distinct Propositions or Conclusions. The Supposition resolved into two Propositions. 1. Believers are planted together with Christ. 2. They are planted together with Christ in the likeness of his Death. The former more general, the later more particular. I shall insist upon them severally, beginning with the former. Proposit. 1. All believers are planted together with Christ. A double reference of the word (together.) 1. To believers themselves. All Believers are planted together with Christ] Planted together. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Original: where the Preposition (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, together) may admit of a twofold reference. Either it may be referred to Christians themseselves, or to Christ and them. 1. To Believers themselves [We have been planted together] i. e. (saith Erasmus,) we Jews and Gentiles, both which are now planted together in the same stock: or, we, viz. Paul himself and all other believers, even the whole company of the faithful, who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, planted together, like so many branches growing upon the same stock, making up one mystical body. A truth, which the Apostle elsewhere setteth forth under another Allegory, of a Building, Ephes. 2.20, 21. where resembling Christ unto a Foundation-stone, he compares other believers to so many stones laid upon that foundation, all fitly framed together, and builded together for an habitation of God through the Spirit.] Thus some conceive the Apostle here to speak the same thing under another Metaphor. Applic. Being planted together, let them agree together. A truth, and an useful one, did I list to improve it. Useful, as to other ends, so especially to mind Christians of that holy concord, unity and agreement which ought to be betwixt and amongst them. They are planted together like branches of the same tree. Now how do we see such branches growing up together quietly, peaceably? Happily in a storm there may be some clashing, but that being over, they agree again, embracing each other with mutual complications. Thus in storms of Satan's raising, there may and will be sometimes animosities and unbrotherly contentions amongst Christians (as there was betwixt Paul and Barnabas;) but the violence of the Tentation being over, now they ought to affect a holy agreement, being knit together, and growing up together in Love. But I shall not dwell upon this. 2 The second Reference more proper with Christ. The later Reference I look upon as more proper and geinune [Planted together,] viz. with Christ. So it will appear to be, if we parallel and compare the phrase here with others of like nature. Elsewhere we read of Christians suffering together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Bezam Gr Annot. & C. A. Lapide ad Textum. and living together, and reigning together, 2 Tim. 2.11, 12. In this chapter (this 6th of the Romans) we read of being buried together, verse before the text; and Crucified together in the verse after it; and living together, ver. 8. In all which places the particle (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Together) must be looked upon as relating to Jesus Christ: So here in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If we have been planted together] i. e. together with Christ. So are all true believers, All true Believers are planted together with Christ. they are planted together with Christ.] Planted together. The word in the Original (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is very Emphatical: having no one word either in the English or Latin tongue that will fully answer and express it. It is a Metaphor (as I said) taken from plants, which do in unum concrescere, or coalescere, The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained. grow up together; so as they become one body, and partake of the same common juice; these are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now (to follow the Metaphor) of these there are two sorts, or kinds. Two sorts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. by Adhesion by Insition. Some plants grow together by Adhesion; others by Insition. 1. By Adhesion; the one only cleaving and clinging to the other. Thus doth the Ivy grow up by and with the Oak, or some other tree. 2. By Insition, by engrafting, inoculating the one in to the other, as grafts and cions which are put into a stock, and so made one with it, being nourished by the juice of it. Both these are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plants Planted together. Two very apt and elegant similitudes, Two apt and elegant similitudes. most lively and clearly representing unto us the nature of that spiritual Union and Communion which is betwixt Christ and all true believers. Even thus are they planted together with Christ, both by way of Adhesion and Insition. I shall take liberty to prosecute them severally. More briefly of the former. Simil. 1. Believers planted with Christ by way of adhesion. As the Ivy and the Oak. The five Resemblances. Resembls. 1. Of themselves weak and feeble. Believers are planted together with Christ by way of Adhesion, as the Ivy and the Oak: Fellow we the similitude a little, it will lead us to divers particulars of a very useful consideration. I shall name but three or four of them. 1. The Ivy is of itself weak and feeble, creeping along upon the ground, not able to raise itself above the Earth without the help of some tree or wall which it groweth by. And even such is the condition of every man by nature. All weak and impotent. [When we were yet without strength, Christ died for us, (saith the Apostle) Romans 5.6. Not able to do any thing in their own strength: Not able to raise themselves above the Earth. We know what the Apostle saith of the first Adam, 1 Cor. 15.17. The first man is of the Earth, Earthy.] And such are all the branches of that Stock, all men by nature; all of the Earth, Earthy. Having their Original from the Earth, they as it were creep along upon the Earth, savouring of nothing but the Earth. Joh. 3.31. He that cometh from the Earth, (saith our Saviour, speaking of the natural man) he is earthly, and speaketh of the Earth] Minding nothing but Earthly things, (as the Apostle hath it) Philip. 3.19. Their best wisdom is no better than that which Saint James speaks of, Jam. 3.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Earthly. Of themselves higher they cannot rise. Applic. A prick to let out the wind of spiritual pride. Which (by the way) may serve as a prick to let out that wind of spiritual Pride, wherewith the hearts of many are blown up. The self-conceited Romanist he setteth up a Ladder of his own works (as the Father bad Ascesius do) and hopes to climb to heaven by it. And little less do many ignorant (poor and proud) souls amongst ourselves, who presume much upon their own natural abilities. Even Gods own people are not wholly free from this spiritual Pride. Peter dreamt he could stand upon his own bottom, and that made him take up that Resolution in his own strength; Mat. 26.33. Though all should be offended at his Master, yet so would not be. Proud spirits: Go to the Ivy of the field, and let that read us a lecture of our no strength, no ability to do aught of ourselves. The Ivy of itself riseth not above the Earth, no more can the natural man by the power of nature. If we be raised up the least degree heaven-ward, thanks to the Oak, thanks to Jesus Christ, by, and with whom it is that we are raised; as (God willing) I shall show you hereafter. I pass to a second Resemblance 2. The Ivy being so feeble of itself, Resembls. 2. by a kind of natural instinct it reacheth forth to, Closing with Jesus Christ. and taketh hold upon the Oak, clasping and grasping that, twisting about it, and clinging to it. And the like doth the true believer unto Jesus Christ. Being convinced of his own weakness, inability to do aught in his own strength, he betaketh himself unto Christ, reaching forth unto him in the earnest desires of his soul after Union and Communion with him; then clasping, embracing him in the Arms of his faith. Luk. 2.28. Even as Simeon embraced him in the Arms of his body; so doth the believer in the arms of his faith. Gen. 32.26. As Jacob did the Angel, whom he took hold of, and would not let go till he had blessed him. Thus the spouse took hold of her well-beloved, Cant. 3.4. I found him whom my soul loved, I held him, and would not let him go. Learn how to clasp Jesus Christ. Applic. Like course let all of us take, being conscious of our own impotency, let us lay hold upon Jesus Christ; clasping him, adhering to him, resting upon him as our alone all-sufficient Saviour; resolving not to let him go: How closely, how tenaciously doth the Ivy cleave to the Oak? No wind can part them: No small matter can sever them. Thus should the Christian hold the hold which he hath of Jesus Christ. Whatever winds or storms of Tentations, or Persecutions come down upon us, yet let not him go. No, though God himself should seem to write bitter things against us (as Job speaks; Job 13.15. ) yet let not that hold go. Though he kill me, yet will I trust in him. From this second ariseth a third and fourth Resemblances. The Believer receiving a double benefit from Christ, by closing with him. The Ivy thus clasping the Oak, it receiveth a double benefit from it; viz. Sustentation and Nutrition; Support and Nourishment. And the like double benefit doth the believer receive by this his embracing Christ in the arms of his faith. 1. Sustentation and Support. Resemb. 3. 1. Sustentation This benefit hath the Ivy from the Oak. Though weak in itself, not able to stand alone, yet being joined to the Oak, now it stands sure, bids defiance to all storms and tempests. As long as the Oak standeth, that cannot fall. The like benefit hath the christian from his Christ. Though weak in himself, not able to stand by himself, not able to resist the least blast of Tentation, yet being united unto Christ, he is now supported in all estates, borne up in all Conditions; made able both to do, and to suffer. I am able to do all things (saith this Apostle,) but how? Through Christ that strengtheneth me, Phil. 4 13. Here was Paul's strength; not in himself, but in Christ. So much some conceive that Enigmatical expression of his to import, 2 Corinthians 12.10. When I am weak, then am I strong. When weak in himself, then strong in Christ. He it was that strengthened him. The Lord stood by me, and strengthened me: so he tells Timothy 2 Tim. 4.17. And the like will he do to every soul that cleaveth to him, and rests upon him. Applic. Applic. Which speaks abundant consolation to all selfe-despairing souls, Consolation to self-despairing souls. which are made apprehensive of their own impotency, their own inability to stand of themselves. Let them know, that being made one with Jesus Christ, he is able to support them, to make them stand. As the Apostle saith of the weak brother, Rom. 14.4. He shall be holden up, (or established,) for God is able to make him stand: So say I of, and to the weak Christian, who despairing of his own strength, relieth wholly upon Jesus Christ; he shall be holden up; for Christ is able to make him stand. Of all plants, none weaker than the Ivy; yet being joined to the Oak, none stand surer. The Christian is weak in himself, of himself subject every day to fall from the grace of God: but being once united unto Christ, Rom. 5.2. he standeth sure. An Arminian Cavil refuted. Object. True, (may the Arminian say,) so long as that union continues, he doth so. But what if that be dissolved? So long as the Ivy holdeth close to the Oak, it is sure; but what if it be separated, severed from it? Ans. To this let the Apostle himself return the answer, Rom. 8.38, 39 I am persuaded that neither life nor death, etc. shall be able to separate us from the love of God in Jesus Christ our Lord. No separation of the Believer from Christ. ] Death itself which maketh a separation betwixt the soul and the body, yet cannot make a separation betwixt Christ and the believer. If the Ivy may be plucked and parted from the Oak, there I leave the Similitude. Sure I am, the believer cannot be separated from Christ: and consequently not fall away finally, or totally from the grace of God. And therefore how weak so ever in ourselves, yet be we strong in the Lord. So the Apostle expresseth it, Ephes. 6.10. Finally, my brethren, be strong in the Lord, and in the power of his might.] The Ivy is weak, but the Oak is strong. We are weak, but Christ is strong. El Gibbor, the Mighty God, Isai. 9.7. Be we strong in the power of his might; so shall his might be our might. 2 Cor. 12.9. His power shall be made perfect in our weakness; supporting, sustaining, strengthening us. 2. And as supporting, so nourishing. 4. Resemb. 2. Nutrition. There is the fourth Resemblance. The Ivy clasping about the Oak, it receiveth nourishment from it, which it sucketh and draweth from it after a secret and hidden manner. And the like benefit doth Christ afford unto the believer; The believer being united unto Christ, he now liveth upon him, as the Ivy upon the Oak, [The life which I now live in the flesh, (saith the Apostle) I live by the faith of the Son of God, Gal. 2.20. From him the believer by the power of his faith, (an attractive grace,) sucketh and draweth a spiritual virtue after an hidden manner: Even as that poor woman in the Gospel by the touch of her finger, (or rather her faith,) drew from him a sanative virtue, for the cure of her bodily infirmity. So doth the believer by the like touch of faith draw from him a nutritive virtue, for the nourishing up of his soul unto eternal life. Of which virtue all true believers are in their measure made partakers. Being made one with Christ, they live upon him. His flesh is to them meat indeed, and his blood is drink indeed, John 6.55. He giveth unto them that water of life, John 4.14. which whosoever drinketh, shall never thirst any more: viz. Siti totalis Indigentiae; with a thrift of total indigency; such a thirst as ariseth from a total privation of God's grace; thus is nourishment conveyed from Christ unto all true believers. But of this I shall have occasion to insist more largely and fully, when I come to handle the other similitude of Engrafting, where it will fall in more properly, and naturally. 5. Resemb. 5. To this I might add, in the fifth place, that which followeth from the two former put together; Living and dying with Christ. viz. that which the Apostle himself here specifieth and instanceth in. The Ivy being supported and nourished by the Oak, now it liveth and dieth with it. Thus the believer that is united unto Jesus Christ, he partaketh with him both in his death and life. In his death, dying in him, in regard of the merit of his death, which redoundeth unto the believer no less than if he himself had died; dying with him, dying unto sin, as he died for sin; and that by a virtue issuing from his death. In his life, quickened, and raised up by him, and with him; quickened from the death of sin, raised from the grave of sin, to a new spiritual and heavenly life; the life of grace here, and glory hereafter. But both these I shall have occasion to deal with more fully in opening the Sequel of the Text; to which place I shall refer them. Thus you see the former of these Allegories in measure made out. Come we to the later, which my eye is principally upon as conceiving it here more properly intended by the Apostle. Believers are planted together with Christ by way of Insition: not only Complantati, Similit. 2. Believers planted with Christ by way of Insition. but Implantati; not only planted together with him, but in him. Even as the graft and the stock are planted together; so is Christ and the believer; they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Insititii; (as Erasmus renders it,) Grafted with him, Grafted with him. (as the former Translation hath it,) A Metaphor which this Apostle seemeth to be much delighted in, and taken with. In that 11th Chap. to the Romans, we may see him prosecuting it at large: where, speaking of the bringing in 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 (engrafting;) using the word no less than six several times in that Chapter. And indeed of all Metaphors, expressing and setting forth unto us the spiritual union and communion betwixt Christ and the believer, I know none more apt more elegant, more lively than 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 shall show you these four particulars: 1. Who is the Stock. 2. Who the Branches. 3. How these two come to be engrafted the one into the other. 4. And lastly, The Resemblances betwixt the natural and spiritual Implantation. In the three former I shall be brief, intending to insist more largely upon the last. 1. The Stock, Christ. 1. In the natural Implantation, there must be a Stock to graft upon; So in this spiritual Implantation, here is a Stock. Who that is, the Text itself points it out: viz. Christ himself, [We are planted together with him.] Elsewhere our Saviour himself giveth it us more expressly, John 15.5. I am the Vine.] He is the Stock. Christ according to his two natures, putteth on a twofold 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 beautiful 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 Offspring of David.] The Offspring 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 Mediator; as God and man. So is he the Stock. 2. 2. The Branches, Believers. From whence we may collect in answer to the second Proposal. Who are the Branches: viz. All true believers, who are given to him, not only by Election, but also by effectual Vocation, given actually to believe on him. I am the Vine, ye are the Branches, saith our Saviour to his Disciples in the place forenamed, 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 engrafted 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 show you both who is the Planter, & what are the Instruments. 1. The Planter 1. The Planter. here is twofold. Principal; Ministerial. 1. Principal, God. 1. The Principal is God himself, My Father is the Husbandman, saith our Saviour, Joh. 15.1. 2. Ministerial, 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 twofold, according to a twofold Implantation. There is an outward and visible, and there is an inward and invisible Implantation. And each of these hath its several 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 Baptism. 1. Of the outward Implantation, the Sacrament of Baptism. Christians are baptised into Christ, ver. 3. and so engrafted 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: Engrafted into him Sacramentally. 2. Besides this, there is an inward, spiritual, invisible Implantation, 2. Of the inward Implantation. and engrafting 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 explains it Luk. 4.18.) And to what end? why, (amongst other,) that those which mourn in Zion (poor penitent sinners,) might be called Trees of Righteousness, 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 Gospel. 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 God's part, is his Spirit, 2 Immediate: viz. the Spirit the Faith which giveth efficacy to both the aforesaid Ordinances, Baptism and the Word: making them effectual for those ends to which they are ordained. On man's part, faith, Faith applying Christ unto the soul, and the soul unto Christ. Thus in the natural engrafting there is a mutual application of the Graft to the stock, and the Stock to the Graft. The like mutual application is there betwixt Christ and the believer. The believer apprehendeth Christ, Phil. 3.12. and is apprehended of him. This on man's 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 believer are made one: the one engrafted into the other. Thus have I briefly dispatched the three first particulars: which make way for the fourth and last, which my eye is chief upon: viz. The Resemblance betwixt the Natural and Spiritual Implantation: 4 The Resemblance betwixt natural and Spiritual Engrafting. The Engrafting of the Branch into the Stock, and the Incorporating the believer into Christ. Wherein the one of these representeth the other. But before I come to this, give me leave first to mind you of that vulgar and trite Maxim. Not in all things. Omne simile est dissimile: No two are so like, but in something they are unlike. Similitude supposeth a Dissimilitude. And so is it here. Though the Natural and Spiritual engrafting do in many things one resemble the other; yet not so in all. Question. Wherein are they unlike? Answer. See the Dissimilitude The dissimilitude in three particulars. in two or three particulars, each usefully observable. 1 Ill branches put into a good stock. 1. In natural engrafting there is a good plant put into a worse Stock; as the branch of an Appletree put into a Crab-Stock. In this Spiritual engrafting it is clean otherwise; Here ill branches are put into a good Stock. This dissimilitude the Apostle may seem to glance at, Romans 11.24. Where speaking of the incorporating of the Gentiles into the Stock of Abraham, he saith, they were grafted contrary to Nature. [If thou wast cut out of the Olive tree which was wild by Nature, and waste grafted contrary to Nature into a true Olive tree.] For the wild Olive to be engrafted into the true, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, besides or contrary to Nature. Ambros. & Hierom. in Rom. 11. Vide H. Grotium in Rom. 11. v. 17. & Bezam Gr. Annot. ibid. As for the Crab to be grafted into the Appletree. Now so is it here in this Spiritual engrafting. Here is a branch of a wild Olive engrafted into the True. Men who by nature are branches of the old Corrupted Adam, they are taken out of that degenerous stock, and grafted into the second Adam, a generous and noble stock. A Crab grafted into an Appletree. A Crab. Such are all men by nature, like wildings All men by nature Wildings. of the wood; bringing forth nothing but sour and bitter fruit. So the Lord complains of his vine Isa. 5.2. I looked that it should bring forth grapes, and it brought forth wild grapes.] Was putidas (saith Montanus) vile, rotten, putrid, stinking grapes. Such are the fruits which the natural man yieldeth; Sour grapes, [The fathers have eaten Sour grapes, Ezek. 18.2. [As Sour grapes are to the palate of man, setting his teeth on edge; so are these fruits of the natural man unto God. And how should they be otherwise seeing the stock is naught? The first Adam, through degeneration, a Crabb-stocke, a wilding. But the second Adam Christ is an Appletree, Christ an Appletree a generous stock. so called, or compared by the Spouse, Can. 2.3. As the Appletree among the trees of the wood, so is my beloved among the sons. All other the sons of men are trees of the wood, wildings: Christ is the Appletree; a generous fruitbearing tree. A tree of Righteousness. Like that tree of life, in the midst of the Paradise of God, spoken of Rev. 22.2. which bore twelve manner of fruits: and the very leaves thereof are sanative, and sovereign for the healing of the Nations. And into this tree are these degenerous branches grafted. Branches of the wild Olive grafted into the true. Sinners by nature taken out of the stock of nature, and engrafted into Christ. Dissim. 2. Dead Branches put into a living stock. 2. In Natural Engrafting, Living branches are put into a living stock. If the graft be dead, there is no engrafting. But here in this Spiritual Implanting, behold, dead branches put into a living Stock. Such are all men by nature, dead before they come unto Christ. [Ye will not come unto me that ye might have life] saith our Saviour to the Jews, Joh. 5.40. intimating, that of themselves they were dead. And so is it with all others in their natural condition; before the grace of God meet with them, they are dead. [And you hath he quickened who were dead, etc. Ephes. 2.1. R. And it must needs be so: Because the stock is dead; The first Adam The first Adam a dead stock. dying in Paradise. And the Root dying, the branches die in it, and with it. In Adam all died. 1 Cor. 15.22. But in Christ they are made alive. viz. All that are given to him, and made one with him. Thus is the second Adam not only a Living soul, but a quickening spirit, The second, A living and Quickening stock. verse 45. of that Chapter: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quickening those that are put into him. Where we may take notice, how far grace transcendeth and surpasseth nature. In nature the best, and most vigorous stock may continue that life to the graft, which it hath before: But convey it, it cannot to a dead, and rotten branch. But so is it here, the Branches being dead, they are quickened in and by the stock, receiving life from Jesus Christ. 3. In the natural engrafting the graft Dissim. 3. The stock changing the nature of the Graft. still retains it own nature bringing forth fruit after its own kind. Nativam fructus edendi proprietatem retinet; It still keepeth it own native property in fruitbearing. But it is otherwise in this spiritual engrafting. The believer being once engrafted into Christ, his nature is thereby changed. [If any man be in Christ, (saith the Apostle) (in Christ, inserted, engrafted into him,) he is a new Creature, 2 Cor. 5.17.] He is thereupon changed, though not in substance, yet in quality; Changed in his Affection, Motions, dispositions; having as it were a new nature put into him which S Peter calleth the divine nature, 2 Pet. 1.4. That you might be partakers of the divine nature. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not the divine Substance, which is incommunicable to any Creature; but divine qualities of holiness and Righteousness, wherein consisteth the Image of God. Hereof all believers are in their measure made partakers. And being thus changed, made new, they now bring forth new fruits. Fruits meet for Repentance; worthy of, (or answerable to) Amendment of life. Joh. 3.8. Fruits of Holiness and Righteousness, which are by Jesus Christ to the praise and glory of God, Phil. 1.11. And this they have from the stock whereinto they are engrafted, from Jesus Christ into whom they are engrafted by faith. Being engrafted into him, though barren before, yet now they are made fruitful. [He that abideth in me, and I in him, (saith our Saviour, Joh. 15.5. the same bringeth forth much fruit.] And that fruit good fruit. Being now made good trees, trees of Righteousness, they bring forth good fruit. Being now made free from sin, and become servants to God, they have their fruit unto holiness Rom. 6.22. Thus I have briefly shown unto you the dissimilitude betwixt these two, the natural, and spiritual engrafting, wherein they are unlike. Now come we to that which I have all this while been making way unto: to show you the similitude The similitude n 10. particulars. and likeness betwixt the one and the other. And this I shall set before you in 6. or 7. particulars, still giving you some touch of Application of every one of them as I go along. 1: In engrafting, the Graft is taken, Resembls. 1. The Graft cut off from one stock, and put into another. or cut off from one tree, that it may be put into another. And so is it in this spiritual engrafting; here is a taking a man out of one stock, and putting him into another. This is that which the Apostle saith of the Gentiles, Rom. 11. They were cut out of the wild Olive tree, and grafted into the True. And thus it is with all believers, (as I have in part shown you already) they are taken out of the stock of nature, out of the old Adam, and grafted into Jesus Christ. The two adam's, they are the two stocks: The two Adam's the two stocks. All men by nature are branches of the one; by grace believers are made members of the other. In prosecution of this branch of the Allegory I might show you how both these are done. How men are taken off from the one stock; how put into the other. The former of these is done by the Law, which is as it were the Grafting knife, Men cut off from the old stock by the Law. The Law the Grafting knife. cutting a man off from the first stock, convincing him of his wretched state and condition by nature; and so taking him off from his first bottom, from all confidence in himself. Such a work had the Law upon this Apostle St Paul. [I was alive (saith he) without the Law, but when the commandment came, etc. I died, Rom. 7.9 The Law being brought home to his conscience, that took him off from all his former confidences; from the former bottom of his own supposed Righteousness. Put into Christ by the Gospel. The later of them is done by the Gospel, revealing and holding forth Christ with his righteousness, as a new stock, a new bottom for the soul to pitch, and rest upon. And then the Spirit of God, revealing Christ in the man, persuading the heart to close with that gracious offer; and so to receive Jesus Christ upon the terms on which he is offered: viz. as a Saviour, and as a Lord. By this means is this Transplantation wrought. Applic. Applic. Spiritual Implantation how tried. Every of us bring it home to ourselves, and make the enquiry, whether we find such a work upon our souls. Hereby may we know whether we be engrafted into Christ Jesus, or no. Have we found such a work of the Law upon our hearts, thus cutting us off from the old stock? Have we been convinced of our own nothingness? and so taken off from our former false bottoms? from all confidence in ourselves, or any creature? And withal, brought to close with Jesus Christ, to receive him as an All-sufficient Saviour and Redeemer: resting upon him, giving up ourselves unto him to be saved and ruled by him? If so, now we may conclude to our comfort, that this blessed work is wrought in us: But are we still growing upon the old stock; resting secure in our natural condition; never troubled about our spiritual estate: Still (it may be) sticking in our old sins; still wedded in our old lusts: At the best resting upon our own righteousness in whole, or in part? Deceive not ourselves, we are as yet strangers to this special Implantation. One and the same branch cannot grow upon two stocks at one and the same time: It must be taken off from the one, before it be put into the other. No more can the same man be grafted into Christ, who is still in the stock of corrupted nature. Here is a first Resemblance: Come we to a second. 2. A Branch being severed from the Stock, 2. Resemb. The Branch cannot live, or bring forth fruit out of the Stock. it cannot live, much less bring forth fruit of itself: No more can a man out of Jesus Christ; he can do nothing of himself. This Resemblance we may take from our Saviour himself, in that place forenamed, John 15.4, 5. As the branch cannot bring forth fruit of itself, except it abide in the vine; no more can ye, except ye abide in me: without me ye can do nothing.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only sine me, without me; which Beza Beza Gr. Annot. notes to be nimis dilutum, too scant an expression; seeming to insinuate, that Christ should be only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a joint, concurrent cause in the good works which men do; and as if they had some power of their own, which being assisted and helped by grace, might be able to act: not so; the phrase imports more: Extra me (saith Grotius) out of me; seorsim à me, severed from me, (saith Beza;) Ye can do nothing; viz. In spiritual works, nothing truly holy, and acceptable to God, or advantageous to themselves in the way of salvation; no more than a Branch severed from the Stock can bring forth fruit. True, one such a Branch we read of, and but one, Aaron's Rod, Aaron's Rod blossoming, miraculous. which lying in the Tabernacle, blossomed and yielded Almonds, as we may read, Numb. 17.8. But that was miraculous. In course of nature it is not so; men must be engrafted into Christ before they can bring forth good fruits; naturally they are all, (as the Apostle saith of some) Tit. 1.16. Reprobate to every good work: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, void and destitute of true Judgement, not knowing what to do, as they ought to do it. Wise to do evil, but to do well, they have no knowledge, Jer. 4.22. Or Inutiles, (as Grotius renders the word,) unprofitable, unserviceable; like that reprobate silver, which the Prophet Jeremy speaketh of, Jer. 6.30. which will not pass, but is rejected at all hands: Such are the services of mere natural men, all so embased, so defective and faulty either for matter, or manner, as they will not pass for currant: either they do not what they ought, or not as they ought: neither can they in any strength of their own. Of themselves, they cannot so much as will, or think that which is good: It is God that worketh in you both to will and do of his good pleasure, Phil. 2.13. Not that we are sufficient of ourselves to think any thing as of ourselves, 2 Cor. 3.5. Applic. Applic. The absolute necessity of union with Christ. Which giveth us to take notice of the absolute necessity of getting into Jesus Christ, and abiding in him: Out of him we are but as grafts out of the stock; good for nothing but the fire: Such are we out of Christ, unuseful, unserviceable, unprofitable creatures; fit for nothing but for the fire of God's wrath to seize upon, and consume. And therefore let our first and main design be to get into Christ: Renouncing our own righteousness, fly 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 itself, 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 than 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 Baptism is a Sacrament of our engrafting into Christ; so is the Lord's Supper a Sacrament of our continuance in him; abiding and growing up in him: not only 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. Pass 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 itself, so neither can it do any thing to the engrafting of itself. Herein it is a mere Patient. And such is the believer in the first Act of Conversion, a mere Patient; The Believer a mere 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 cooperateth 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 merely passive; Only 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 persuading their hearts to close with Jesus Christ. Even as the Planter fitteth his graft, and disposeth it to an Insition, an engrafting, and then putteth it into the stock; thus doth God by his Spirit prepare and dispose the soul to the receiving of Christ: and then worketh actual faith in it: All which is his work. Applic. 1 Applic. 1. From whence we may (by the way,) take notice of the erroneousness of those Popish, Pelagian, Popish and Pelagian Doctrine confuted. or Arminian Tenants, 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 thiefs, was sore wounded, Luke 10.30. halfdead: 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 himself 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 freewill; they concur together as copartners 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 express Texts in Paul's Epistles, so) even from this Metaphor, which here he maketh use of; where he saith, that believers are planted, engrafted with, and into Christ, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the word hath a passive signification: intimating, that men in the first act of conversion, they are mere Patients. They cannot prepare or dispose themselves to the receiving of the grace of God by any power of their own; no more than the Graft can dispose itself to its own engrafting. Use 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 public Ministry of the word. Attend upon this: This they may do. Even as that poor impotent person in the Gospel, though he could not put himself into the waters, yet he could lie at the Pool. Mere natural 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 careless and regardless 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. Use 3. Use 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 freegrace. Freegrace Mystical Implantation, a work of freegrace. (I say.) There being nothing in us that might incline him to do this for us, rather than others. In grafting, there may be, and commonly are some reasons inducing the Planter to make choice of one Branch rather than another. It may be it is straighter, more liking, better thriven then another. Not so here; In this spiritual engrafting, God maketh choice sometimes, oft times of the most unlikely Branches; it may be the meanest. Such was Israel, as the Lord tells 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 himself before his conversion, as crooked a piece as any in his time; a Blasphemer, a Persecuter, injurious; The chief of sinners, 1 Tim. 1.13, 15. A strange branch to make a graft on; yet God had mercy on him, and revealed Christ to him, and in him. And such were many of his Corinthians. [Such were some of you, (saith he to them, 1 Cor. 6.11.) viz. Fornicators, Idolaters, Adulterers:] yet engrafted into Christ, [Washen, sanctified, justified in the name of the Lord Jesus.] Have any of us tasted of the like grace; ascribe not any thing to ourselves. Not to the goodness of our natures. Of natures, bad is the best: we may wink & choose. The best plant by nature, no better than a wilding; not to our well using of common grace; but merely to the freegrace of God in Jesus Christ. The grace is Gods, let the glory be his. I have done with a third Resemblance; Take a fourth. In Grafting, the Branch being put into the Stock, 4. Resemb. Branch and Stock by engrafting are made one. they two do coalescere, they grow into one body, and become one. And so is it in this mystical Implantation; Here is a spiritual Coalition betwixt Christ and the Believer; an union, and that a very near one. Not only like that of the Ivy and the Oak, which are one by Adhesion, the one cleaving to the other; but like the Graft and the Stock, which are made one by Insition; both one Body, one Tree. Such an union is there betwixt Christ and Believers, The Union betwixt Christ and the Believer, a near union. that are implanted into him by faith; a very near union: as near as can be conceived or imagined. So the Apostle describeth it, Eph. 5.30. We are members of his body, of his flesh, and of his bones.] Alluding to the way and manner of God's making the woman at the first, who was made of the man, of the rib taken out of his side, and so they two were one. Even such a near union is there betwixt Christ and believers, as is betwixt Husband and wife, [They two shall be one flesh. This is a great mystery; but I speak concerning Christ and the Church: ver. 31, 32.] This is a great mystery;] Not the natural corporal marriage, (as Papists look upon it, who from thence conclude Marriage to be a Sacrament,) but the spiritual Marriage betwixt Christ and his Church; which is a Mystery to be apprehended by faith, not comprehended by reason. Elsewhere the Apostle setteth forth this union by the similitude of the Head and Members, which make up one Body. So do Christ and believers. God gave him to be the head over all things to the Church, which is his Body, Ephes. 1.22. He is the Head of the Body. Colos. 1.18.] Amongst all, no one similitude more lively expresseth it, than this in the Text, of Engrafting: where the Graft is incorporated into the stock, so as they become one. Thus are believers Incorporated into Christ, the one dwelling in the other. [He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him, Joh. 6 56.] as the Graft dwelleth in the stock. And so they are made one. And hence is it that they are both called by one and the same name. Christ and his Church called by one name. So you have it, 1 Corinthians 12.12. For as the body is one, and hath many members, Gal. 3.16. and all the members of that one body being many, are one Body: So also is Christ] viz. Christ Mystical. Christ and his Church jointly considered, are called by the same name: Even as Husband and Wife, or (to hold to the similitude in hand) the Stock and the Graft are called by the same name. Only here is an observable difference. Note. In natural engrafting the stock taketh the name from the Graft (as the wife doth from her Husband.) Isa. 4.1. But in this spiritual implanting, the Graft taketh the name from the Stock. The Reason is the same in both. The denomination is taken from the more noble of the two. And hence is it that as the name of the Appletree Branch is called upon the Crab stock; so the name of Christ is called upon the Christian. Here is the Union betwixt these two. Applic. The honour put upon Believers. Which speaketh much to the honour of the believer. For a Beggar or mean personage to be married to a Prince: an Hester Hest. 2. to an Ahasuerus, what an Honour? What is it then for poor sinful dust and Ashes to be married to the Prince of the Kings of the Earth? Rev. 1.5. to be thus united unto Jesus Christ, the eternal Son of God; the Heir of all things? being thus made one with him, they are also made one with his father. So saith Paul of his Thessalonians, 1 Thes. 1.1. and 2.1.1. Paul, and Silvanus, and Timotheus unto the Church of the Thessalonians, which is in God the Father, and in the Lord Jesus Christ.] The Father and the Son being both one. [I and my father are one, Joh. 10.30.] Though not Personally, yet Essentially one; though two Persons, yet one God; the believer having Union with the one, through his Midiation he cometh to have Union with the other. Having Union with the Son, he hath union with the Father. And from this Union floweth a sweet and blessed Communion. Take that for a 5th Resemblance. The believer being thus made one with Jesus Christ, from that Union floweth a blessed Communion. Resembls. 5. The Branch hath Communion with the stock. This I take up from the Apostle in that of Romans 11.17. Where speaking of the engrafting, Incorporating of the Gentiles into the stock of Abraham, he saith, that Being grafted in among, (or in stead of) the true Branches, Rom. 11.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: pro ipsis, Beza. Inter ipsos: Grotius. they were made partakers with them of the Root and fatness of the Olive Tree.] Thus is it with all engrafted branches, they are made partakers of the Root and fatness, (id est, of the Fatness which is in the Root, for there is (as Grotius observes) an Hendiadio in the phrase; Root and Fatness, for the Fatness of the Root) of the Tree into which they are engrafted. So saith he of the Gentiles; being engrafted into the stock and Covenant of Abraham, they are made partakers of the Root and Fatness of that Olive tree, viz. of the blessing and promises made unto Abraham. And even so is it in this Mystical Implantation. All true believers being engrafted into this true and Noble Olive, the Lord Jesus Christ, they are made partakers of the Root and Fatness thereof, of those Excellencies which are in Jesus Christ. From that near Union flows a blessed Communion. Believers have Communion with Christ. The stock communicates to the graft such sap and juice as it hath in itself. And thus doth Jesus Christ communicates unto the Believer what is in himself. In general, all Spiritual and heavenly blessings. Generally, in all Spiritual and He●●●●●● 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 all spiritual and Heavenly blessings in heavenly places (or things) in Christ.] Being in Christ they are blessed with all spiritual 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 shall 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 believers, 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 believers. His Merit unto their Justification, Adoption. His Spirit unto their sanctification. Of each briefly. 1. The first thing Christ communicates unto the believer is his Merit; And that 1. unto Justification. 1. Merit. Unto justification. This Benefit the Gentiles receive from their engrafting into the stock and Covenant of Abraham. Thereby it cometh to pass that Righteousness is imputed unto them. So the Apostle layeth it down, Rom. 4.11. Abraham received the sign of Circumcision, etc. that he might be the father all them that believe, though they be not Circumcised; that Righteousness might be imputed to them also.] This (saith Grotius Idem hic figuratè indicat Paulus, quod aper●iùs dixerat, cap. 4. ver. 11. Grotius in ●om. 11.17. ) is the fatness 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 Righteousness. So saith this Apostle, 1 Cor. 1.30. [Of him are ye in Christ Jesus, who is made unto us of God, Wisdom, Righteousness.] And how is Christ made Righteousness to the believer? not by way of Infusion, but Imputation; not by putting a Righteousness into him, but by putting a Righteousness upon him, even his own Righteousness. By the imputing his merit, his Satisfaction, his Obedience unto them, thorough which they are accepted as righteous unto eternal life. Thus is the Righteousness of Christ communicated unto all believers: He is to them, The Lord their Righteousness, Jer. 23.6. 2. The second Benefit issuing from hence, is Adoption. Thus in Engrafting, 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 another's child, and bringing it up as a man's own? Thus engrafting, 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, Privilege) 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 fullness 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 actual partakers of: Being thereupon made Heirs of God, and coheirs 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 joined 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 Sons, (saith the Apostle) 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 forenamed, 1 Cor. 1.30. Who is made unto us of God Wisdom, Righteousness, 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 holiness, (or sanctification, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) meaning the Divine Nature dwelling in Christ, which being holy in itself, sanctifieth others by the merit, and virtue thereof: according to that of the Author 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. ●●, 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 newness 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 tells us that believers are engrafted with Christ in the likeness 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 withal, 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 mortify the deeds of the body, ye shall live, Rom. 8.13.] And by the same spirit he quickeneth them up to newness of life. This the Apostle calleth the power and virtue of Christ's Resurrection, Phil. 3.10. That I may know him, and the power of his Resurrection.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that power whereby Christ himself was raised from the dead; which was the power of his eternal Spirit dwelling in him. Of this power, the work of this spirit, the Apostle desireth a further experimental knowledge in himself, in raising him up to the life of grace here, and glory hereafter. And this power, this spirit, all true believers in their measure, are, and shall be made partakers of; even as the members of the natural body participate in those animal spirits which are in the Head. And hereby they shall be enabled, as to mortify sin, so to live unto God. And thus you see the communion which is betwixt Christ & the Believer, as betwixt the Stock & the Graft, implanted in it. Applic. Which is, a ground of everlasting consolation to all those that are truly baptised into Christ, A ground of everlasting Consolation. mystically engrafted into him by faith. Being thus made one with him, now let them know that all that is Christ's, is, and shall be theirs. The sap that is in the Stock, is for the use and benefit of the Graft. And thus whatever is in Jesus Christ, it is for the Benefit and advantage of those that are in him. So as, All that is in Christ is the Believers. what is it that they can want? Is it pardon of sin? is it Grace and favour with God? Lo, here is merit enough for both. He hath by his obedience, active and passive, made an abundant satisfaction to the Justice of God: He hath done and suffered enough to finish the Transgression, and to make an end of, (or seal up) sins, and to make Reconciliation for iniquity, and to bring in everlasting Righteousness, Dan. 9.24. Here is nothing wanting to the Justification of a Believer before God. Nor yet to his Sanctification. As there is a fullness of merit, so there is a fullness of spirit in Christ; [It pleased the Father that in him should all fullness dwell, Col. 1.19.] So it did during his abode here upon earth; [The Word was made flesh, and dwelled amongst us, full of grace and truth, John 1.14.] Upon his change of State, he received an addition to that fullness, [When he ascended up on high, he received gifts for men, Psal. 68.18] Gifts which he might distribute and give unto men, (as the Apostle renders that of the Psalmist, Eph. 4.8. He ascended far above all heavens, that he might fill all things.] So it followeth, ver. 10. [All things,] that is, all his Elect, and faithful people: all which do, and shall in their measure, receive of that his fullness; [Of his fullness we have all received grace for grace, (saith Saint John,) John 1.16. [We all;] all believers, have received grace for grace:] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grace upon grace, (say some) one grace after another, abundance of grace: or, grace for grace; graces answering to those graces which are in Christ; as the characters in the wax answer those in the seal; or grace for grace. The grace of Sanctification, following upon the grace of Justification; both flowing from the freegrace and good will of God in Christ. And this believers receive from the fullness which is in Christ: which is not only a repletive, but a diffusive fullness. Plenitudo non vasis, sed fontis: Not like the fullness of a vessel, which if a drop be taken from it, it suffers a diminution by it; but of a fountain, which runneth over for the benefit of all that will come unto it. Such a fullness of Spirit, such a fullness of Grace is there in Jesus Christ; who is in that respect compared to a Fountain, Zach. 13.1. In that day there shall be a fountain opened to the house of David, for sin and for uncleanness.] That Fountain is Christ himself, whose merit and spirit (represented by the water and blood, issuing out of his side in his Passion,) are as streams ever running from a living Spring, sufficient to wash and cleanse all believing sinners from the guilt, and pollution of sin: Here is merit enough for their Justification; and here is spirit enough for their Sanctification. And in both these Believers being united unto Christ, have and shall have communion with him. A Benefit flowing from this Union and Communion. Out of which General (still to follow the Metaphor) bud forth divers other particulars. The Graft being thus put into the Stock, made one with it, and partaking in the sap and juice that is in it, it now receiveth from it a benefit; viz. Nutrition, Augmentation, Fructification, Sustentation: Nourishment, Growth, Fruitfulness, Establishment: And the like benefit we shall find accrueing unto the Believer, from this his union and communion with Jesus Christ: Each of which will yield us a several Resemblance. A first of these Benefits, is Nutrition, 6. Resembls. 1. Benefit, Nutrition. nourishment. This the Graft receiveth from the Stock: And this the Believer receiveth from Christ. So the Apostle holdeth it forth (though under a different Metaphor) Col. 2.19. where comparing Christ to the Head, and the Church to the Body; he showeth how the one receiveth nourishment from the other; [Not holding the Head, from which all the Body having nourishment ministered.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant illum qui omnia ornamenta suppeditat sacras Choreas agentibus: Abbiss ducta Motaphora, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur, quicunque aliis suppeditat res ad quemcunque finem necessarias: Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est hoc facere abundè & copiosè. in Davenant. in Col. 2.19. The word there used, signifieth generally a Supply of all things requisite and convenient, and that in an abundant manner: Such a supply doth the Head make unto the natural Body; It giveth to every part sense, and motion, and particular abilities, for the discharge of their several offices and functions; as to the eye to see, to the ear to hear, etc. And such a supply doth Jesus Christ make unto his mystical Body: giving spiritual sense and motion to every member, with abilities and graces suitable to their several offices and conditions; furnishing them with whatever is requisite for their Personal Salvation, and the Church's Edification. In this place the word more particularly imports a supply of such things as are necessary for the nourishing of the Body. Est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipere ea quae alendo corpori sunt necessaria: Grotius ad loc. These the Head supplieth to the members of the natural body; And these Jesus Christ supplieth to the members of the mystical Body; even to all that are in him. Such a supply the Stock, maketh to the engrafted Branches: And such a supply Christ yieldeth to all those living spiritual Branches that are engrafted into him; ministering to them spiritual Aliment for the nourishing up of their souls unto eternal life. To the nourishment of the natural Body, there are but two things requisite, Christ is perfect nourishment to the Believer. viz. Meat and Drink: and both these is Christ unto the believer. [My flesh is meat indeed, and my blood is drink indeed, (saith he to the Jews) John 6.55.] Meat indeed, and drink indeed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verè, eminentissimè. Truly and really, (though 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 himself to that which is most alimental, most nourishing; as to Bread, [I am the Bread of life, John 6.35,] Bread is the staff of life natural; there being no food that yieldeth more solid nourishment to the body than that. And thus is Jesus Christ the staff of life spiritual: nourishing up the soul unto eternal life. Wherein this Bread excels all other bread. Mannah was excellent bread, Angel's food; [Man did eat Angel's food, Nourishing the Soul to Eternal 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 shall live for ever.] Such is the nourishment which Jesus Christ, this generous and vigorous Head, and Stock, ministereth 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 show 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 itself: And thus doth Jesus Christ nourish his members by a continual supply of his Spirit unto them. This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Saint Paul speaketh of Phil. 1.19. where speaking of the malicious designs and intentions of his adversaries against himself, [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 spiritual life of it, nourishing it up unto eternal 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 truly engrafted 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 virtue, sufficient to keep and maintain spiritual 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. Ay, 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 Palmtree, he shall grow like the Cedar in Lebanon.] Palms 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 whither not.] Living, fruitbearing, 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 whither and die, (so do Hypocrites, who in the day of Tentation, or Persecution, cast their leaves of an outward profession, losing what ever show of piety and holiness they once had,) yet these Trees of Righteousness should not only live, but flourish: Why, thanks to the Root, the Stock into which they are engrafted. Thanks unto Jesus Christ, who of his fullness thus communicates unto them: giving unto them that water of life; whereof himself 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. Use 2. Use 2. Come unto Jesus Christ for nourishment. What remains then, but that every of us, who would have our souls 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, hungering and thirsting after him, earnestly desiring to partake of his fullness; [He filleth the hungry with good things, Luke 1.53.] 2. In obedience to our Father's Commandment. 2. In obedience to our Father's Commandment. 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 Commandment, 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 cried, saying, If any man thirst, let him come unto me, and drink. This spoke 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 Proclamation runs, Isai. 55.1. Ho, every one that thirsteth, come unto the waters, and he that hath no money, come; Buy wine and milk without money, or without price.] A gracious invitation, wherein Christ proclaimeth a free-Mart to all those that feel themselves to stand in need of true grace, and sound comfort, and desire a supply thereof, let them come unto him; but come emptie-handed, without money, or moneys worth; bringing nothing of their own with them: nothing but hungering and thirsting souls. So shall they be supplied with wine and milk, all things needful to their spiritual refreshment and nourishment. 5. And thus coming to him, now cast ourselves upon him, 5. Cast ourselves upon him. depend upon him. So did Joseph's brethren at their last coming, now they cast themselves upon Joseph, depending upon him for provision for them, and theirs. The like do we; not knowing where else to have our wants supplied; (Master, John 6.68. whither shall we go, (saith Peter) thou hast the words of eternal life:) come we unto Jesus Christ, and cast ourselves upon him, in a confident assurance of being nourished by him. As David saith of temporal food, Psal. 37.3. Trust in the Lord, &c: and verily thou shalt be fed.] So say I of spiritual; Trust in the Lord, rest upon Jesus Christ, and verily thou shalt be fed. So doth the graft upon the stock, it resteth upon it, and depends upon it for nourishment, which by an attractive virtue, being hungry (as it were) it sucks and draweth from it. And the like do we from Jesus Christ, coming unto him in the sense of our wants; set faith a-work (which is an attractive grace;) thereby as it were, sucking and drawing this nutritive virtue from him. 6. Give glory and honour unto Jesus Christ. 6. Which being in our measure made partakers of, now give praise, honour, and glory to Jesus Christ; offering unto him the best that we have. So Jacob directeth his sons at their return into Egypt. In as much as they had received such special and undeserved favour from the Governor of the Land, to furnish them with corn without money, he order them to take the best fruits in the land in their vessels, and carry down the man a present, a little balm, and a little honey, etc. Gen. 43.11. The like do we; having tasted of this so undeserved a favour, this special grace of Jesus Christ, in the communication of his saving, sanctifying Spirit unto us in any measure, now present him with such as we have, Praise, Honour, Glory, Service, Obedience. Bringing forth fru t answerable. Above all, endeavouring to bring forth fruits answerable to what we have received. This is the greatest honour that the graft can do to the stock, to bring forth fruit in it, answerable to that nourishment which it hath received from it: And this is the greatest honour that we can do to Jesus Christ, when we show forth his virtues, his praises, as Saint Peter hath it, 1 Pet. 2.9. And this do we not only in word, speaking well of the Name of Christ, extolling, and magnifying his power, his virtue, put forth in and upon us: But also, and chief, in deed, by expressing that power, those virtues in the course of our lives and conversations; bringing forth fruits in measure worthy of, suitable to such a Stock. But of this (God willing) more hereafter. Here is the first of these subordinate benefits, which accrue unto the believer from his communion with Jesus Christ; being engrafted into him, he receiveth nourishment from him. A second follows, viz. Augmentation. The Graft being put into the Stock, and receiving nourishment from it, 7. Resembls. A second Benefit, Augmentation. now it groweth up in it. And the like doth the Believer in the Lord Jesus Christ: being engrafted into him, and receiving spiritual nourishment from him, now he groweth up in him. Ex iisdem & nutrimur, & crescimus. Nutrition and Augmentation are both from the same cause. That which plants are nourished by, that they grow by. Christian's receiving nourishment from Christ, they grow and increase in him. So it followeth in that forecited Text of the Apostle, Col. 2.19. Where speaking of the mystical Body of Christ, the Church, he saith, that having nourishment ministered to it from the Head, it increaseth with the increase of God.] Thus doth the mystical Body of Christ grow, not only Extensively, in regard of the daily addition of new members to it; there being daily added to the Church such as shall be saved: Acts 2.47. In which respect the Apostle saith, that it groweth unto an holy Temple, Ephes. 2.21. But also Intensively, in regard of the growth of every member. This is true Augmentation, when it is secundùm omnes parts; when every member of the body, every branch of the tree groweth and increaseth in the several dimensions thereof. And thus groweth the Body of Christ, the Church. Every member of it groweth, increaseth with the Increase of God; that is, a spiritual Increase, which is both from God, and to God. From God, as the principal Efficient Cause of it. Paul planteth, Apollo's watereth, but God giveth the increase, 1 Cor. 3.6. And it tends to God, to his Glory, as the ultimate end of it. And besides, for the kind of it, it is a divine Increase; not in the things of this world, but in the things of God. In all which respects, it is called the Increase of God. Whereof all living Branches are made partakers. Christ himself. And with this Increase do all the true members of this mystical Body, all the living Branches engrafted into this Stock, grow and increase. Thus did Christ himself, (who in respect of his Manhood was a Branch) grow and increase: So it was foretell that he should do, Isai. 53.2. He shall grow up before him as a tender plant.] Which is to be understood both of his Person, and Kingdom: Both which were of small beginnings, but growing. So did Christ in his Person; according to his humane nature, he grew and increased; and that as in the outward, so in the inward man: as in stature, so in Grace. So you have it attested, Luke 2.40. And the child grew, and waxed strong in spirit, filled with wisdom, and the Grace of God was upon him.] and again ver. last. [And Jesus increased in wisdom and stature, and in favour with God and man.] Thus did he grow; the Graces of the Divinity, breaking forth and showing themselves by little and little through the lantern of the Humanity, according to the maturity of the faculties thereof. Herein was Christ a Pattern, and sampler to the Believer; who being in Christ, is in his measure made conformable to him, growing up in him. It is one of the properties which the Psalmist giveth of the righteous man, Every righteous person. Psal. 92.12. He shall grow like a Cedar in Lebanon.] Cedars are growing trees, every year putting forth a new set of shoots, till they come to their full perfection. And thus is it (or at least ought to be) with the true Christian. He groweth from one degree and measure of grace to another, until he come unto a perfect man, Ephes. 4.13. to the measure of the stature of the fullness of Christ. In this, like the morning Sun; That is the Wise man's comparison, Pro. 4.18. The path of the righteous is as the shining light, (the morning brightness.) that shineth more and more unto the perfect day.] Thus doth the light of the morning break forth, the Sun still climbing higher and higher, until it come to its Zenith, the mid-heavens. And such is the way, the course of the righteous man; he groweth in grace, until he attain to the height of eternal glory. This is of the nature of true Grace so to do. It is of the nature of true Grace to grow. And thence it is compared to Seed, Mark 4.26. So is the Kingdom of God, as if a man should cast seed into the ground; which springeth and groweth up night and day.] And a little after to a Grain of Mustard seed, which being the least of all seeds (one of the least, or least among those which were then commonly known in Judea,) yet being sown, it groweth up, and becometh greater than all herbs.] Even so is it with the Kingdom of Jesus Christ: As with his Political Kingdom, his Church visible, so with his Spiritual Kingdom, the work of Grace in the hearts of his chosen; being small at the first, it groweth and increaseth unto great perfection. I shall not give way to inlargements. Hereby try the truth of our Engrafting into Christ. Applic. Every of us bring this home to ourselves, and hereby try whether we be truly engrafted into Jesus Christ, or no. If the Graft grow in the stock, it is a sure evidence of its Insition. Spiritual Augmentation is as clear, and an evidence of a Mystical Implantation. Growing up in Christ presupposeth Union and Communion with him. A comfortable truth to all those who do find any such growth in themselves; a growth in Grace, in Knowledge, Faith, Love, Patience, Humility, in victory over corruptions, in desires and endeavours after holiness. Let this assure to them their inbeing in Christ. But not so to others. Dwarves, and nurling in Christianity; such as stand at a stay, grow not at all; such have just cause to suspect themselves that they are not such as they would be thought to be, and persuade their own hearts that they are. If we see a graft in the spring time not putting forth, not growing at all, (the stock being alive) we suspect thereupon, that however it was put into the stock, yet it did not take, there is no Coalition, no true union betwixt them. And the like may we say of not growing Christians. Such have just cause to suspect themselves, that however they are outwardly and visibly engrafted into Christ, in respect of a formal profession, yet inwardly they are not so. They have no true Union, or Communion with him. But what shall we then think of those who, Apostates to be suspected. in stead of growing, decay, whither, decline, fall away? In stead of going from strength to strength, they go from strength to weakness, from zeal to lukewarmness; from forwardness to remissness, losing their first love, and what they have wrought. Having begun in the spirit, they end in the flesh. Such Apostates there are too many to be found. Such as having for a time run well, are letted, turned back, or turned aside, with Demas, embracing the present world. Casting off, if not the Cloak of profession, yet all Care and Conscience of close walking with God. Of all others, such have greatest cause to suspect themselves, that they were never truly engrafted into Christ. Falling stars were never true. Christians, who having shined as lights in the world, do lose all their heat and lustre, falling away totally from the grace seemingly received, surely at the best, they were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Meteors, apparences; no true stars: No true engrafted branches; only tied on to the stock, adhering unto Christ in an outward profession, out of some by, sinister respect. They were never rightly closed with, united to him: Neither can they expect to receive any benefit by him. So much they may learn from those known, terrible Texts, Heb. 6.6. & 10.26. Where the Apostle speaking of desperate Apostates, such as having been enlightened (with the knowledge of the Truth) and having tasted of the heavenly gift (inward peace of Conscience, arising from an apprehenhension of their reconciliation with God,) and were made partakers of the Holy Ghost (of the gifts of the Holy-Ghost, such as those mentioned cap. 2. ver. 4.) &c. If they fall away (viz. totally, by an universal Apostasy) It is impossible (saith he) to renew them again to Repentance. [For such there remaineth no more sacrifice for sins, cap. 10.26. Their condition most desperate. Harken you revolters and Backsliders. Of all others, your condition is most dangerous, most desperare. This your drawing back carrieth a dreadful presage with it. [If any man draw back (saith the Lord) my soul shall have no pleasure in him: vers. 38. of that Chapter.] [No pleasure in him] There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the phrase, less said then intended. God's soul hates and abhors such an one. They which so draw back, draw back unto perdition. So it followeth v. 39 [We are not of them which draw back unto perdition.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Back-sliding children are sons of perdition. Those branches which whither and die in the stock wherinto they were put, John 15.6. are thenceforth fit for nothing but the fire. Use. 2. Let the fear of the Lord our God then be upon every of us, Let us grow up in Christ. who have given up our names unto Jesus Christ; and have had his name called upon us. As we would evidence to our own souls, and to the world, the truth of our Insition, engrafting into him, and as we would receive any benefit by him, see that we grow up in him. This Christ expecteth from all those who give up their names unto him, that they should grow up in him. [That ye may grow up into him] saith the Apostle Eph. 4.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Grotius) put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Into him, for In him: As Branches grow up in the stock, so Grow we up in Christ; Growing in Grace, growing in grace. That is the Exhortation wherewith St. Peter closeth up his later Epistle. [But grow in grace, 2 Pet. 3.18. Every of us endeavour after such a growth. A growth in Grace, in all Grace. In all Grace. That is the Apostles addition in that place forenamed, Eph. 4.15. That ye may grow up into him in all things.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In all the parts of spiritual life; in all spiritual graces. Such is true Augmentation (as I told you,) when a thing groweth proportionably in all the dimensions of it. Thus grow the members of the natural 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 knowledge. It is Paul's prayer for his Colossians, that being fruitful in every good work, they might increase in knowledge, Col. 1.10. Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ, 2 Pet 3.18.] In knowledge; And that not only Speculative; (which yet is requisite. [Leaving the principles of the doctrine of Christ, let us go on to perfection, Heb. 6.1.) but experimental. [That I may know him, and the virtue of his resurrection, (saith the Apostle) Phi. 3.10.] Grow in faith: it is Paul's 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 full 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 shall 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 holiness. [Perfecting holiness 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, therewith 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 virtue, to virtue knowledge, etc. 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 honour 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 endeavour 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 than 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. Christian's 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, till they come to appear before God in Zion: Ps. 84.7. Ever growing in grace, until they come to a state of perfection in glory. Q. But who is there that thus grows? If none be truly engrafted 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 somewhat which may give quiet to the soul 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 himself perceive it. That he is grown, that he may know by comparing himself with himself; 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 spiritual 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 spiritual 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 itself. 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, showeth forth itself. So is it with the Christian; However upon the withdrawing of the wont 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 spiritual germination, and which upon the rising of the Sun of Righteousness upon the soul, & return of the Spirit, will put forth itself as formerly. In the mean time, there is in the soul an inclination to such a growth, and (if it be itself) a constant desire after it. II. And by this, Christians are to judge of themselves; not by their present proficiency, but by the reality and constancy of their affections and endeavours. Thus God judgeth of them; not according to what they are, 2 Cor. 8.12. but would be. And thus are Christians to judge of themselves. Desires after growth, if real and constant, putting forth themselves in answerable endeavours, may evidence to the soul the truth of grace in the want of better performances. 3. It may be the Soil is barren. 3. To these I might add, It may be the soil is barren; If so, though the Stock be good, and the Graft alive, yet it is not to be wondered if it do not grow, or grow but little. Thus fareth it sometimes with Christians, Providence, it may be, casts them upon a barren soil, (like Paul when he was cast upon the Island Melita amongst the Barbarians, Acts 28.1, 2.) where they are deprived of the means of growth, deprived of public Ordinances, deprived of private Society, and Communion of Saints. On the other hand, they are encompassed with briers and thorns, with many temptations, and back friends to their spiritual growth. In this case, if they do not grow as formerly, it is not to be wondered at. But in the enjoyment of means of growth, being planted by the rivers of waters, now they grow: Psal. 92.12. Being planted in the House of the Lord, now they flourish in the Courts of their God. Hindrances of spiritual Growth set forth from the Metaphor. As for us then, who through the mercy and goodness of God, enjoy means of growth, see that we grow. Which that we may do, take heed of impediments, hindrances of growth. Divers things there are which hinder the growth of a Graft. I shall instance in some of the most obvious. 1. If it do not stand fast in the stock. 2. If it be not sound at the pith. 3. If there be suckers to divert and draw away the nourishment from it. 4. If it be canker-fretted. 5. If it be overgrown with moss. 6. If it be planted in a dry soil. And the like impediments there are, which if not looked to, will hinder the Christians growing up in Christ. 1. If he do not stand fast in the Stock. 1. Not standing fast in the Stock. Unsettledness. If he be not settled & established in the truth of God; but shaken to and fro. This will marvellously hinder a Christians growth. So much the Apostle insinuates, Ephes. 4.14, 15. where, putting believers upon growing up in Christ, he first giveth them this Caveat, That henceforth ye be no more children, tossed to and fro with every wind of doctrine, by the slight of men, etc.] Unsettled, unstable Christians, who are ready to relinquish the old received truths of God, and to embrace every new doctrine that is held forth unto them under any specious and plausible pretext, they will never grow up in Christ. And therefore that we may grow up in the faith, be we established in it. So the same Apostle exhorts his Colossians, Col. 2.6, 7. As ye have received Christ Jesus the Lord, so walk ye in him: Rooted and built up in him, and established in the faith, as ye have been taught, abounding therein.] If the Graft stand not fast in the Stock, it will never grow. 2. Nor yet (in the 2d place) if it be not sound at the pith. Possibly it may seem to spring for a time, 2. Not sound at the pith. Insincerity. but it will never hold. No more will the unsound Christian that wants inward sincerity. He may make some show for a time, but he will never grow up to maturity. So much the Apostle insinuates Ep. 4.15. where putting Christians upon growing up in Christ, he bids them first [Truth it in Love. So the Original hath it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Being sincere in Love, ye may grow up in him.] Where there is not sincerity of Affection to God, to Christ, to his Saints, to his Truth, there will never be growing up in Christ. And therefore amongst other things which Saint Peter willeth Christians to lay aside, that they may grow, he reckoneth up Hypocrisy, and Guile, 1 Pet. 2.1. Grafts rotten, or not sound at the pith, will never grow. 3. Suckers drawing away the nourishment. Inordinate Lusts. 3. Nor yet (in the 3d place) if there be Suckers to divert and draw away the nourishment from them. And such are all sinful and inordinate lusts; whatever it is that the soul is inordinately affected with, or carried towards, be it profit, or pleasure, or honour, or the like; this will hinder the growth of Grace. And therefore that we may grow up heaven-ward, see that we mortify our members which are upon Earth, Col. 3.1, 2, 5. That we may run with patience the race which is set before us, lay we aside every weight, and the sin which hangeth so fast on, Heb. 12.1. That we may perfect Holiness in the fear of God, let us cleanse ourselves from all filthiness of flesh and spirit, 2 Cor. 7.1. 4. Canker-fret. 4. A fourth Impediment to the growing of the Graft, is the Canker-fret. And such is Malice and Envy to the Christian. Malice and Envy. And therefore (as the Apostle directs, 1 Pet. 2.1.) to be laid aside by those who would grow in grace. Where these lodge in the soul, they will be like the Canker-worm to the plant, which hindereth the growth thereof. 5. And so (in the fifth place) will Moss overgrowing it. And such is carnal security, 5. Moss overgrown: Carnal Security. and spiritual slothfulness unto the Christian. Security, when Christians are overgrown (as it were) with a good opinion of themselves and their own estates; this will keep them from growing in Grace. So it did the church of Laodicea. She said she was rich, and increased in goods, etc. and that it was which kept her so poor, Rev. 3. Whilst the five foolish virgins slept, they looked not out for oil for their lamps, Matthew 25. Nothing more baneful to spiritual growth than this. And slothfulness the like. Spiritual Slothfulness. This we see is a moth, a worm to a man's temporal estate. [A slothful person (saith Solomon) is brother to a great Waster] Pro. 18.9. And so is it to a man's spiritual estate; when men are (as it were) settled upon their lees, living at ease, loath to pull their hands out of their bosoms, to put forth themselves in duties and endeavours. A slothful person is like a tree overgrown with Moss, which will never thrive: and therefore, amongst other Impediments, take we heed of this. So the Apostle giveth the Caveat, Hebr. 6.12: Having in the verse foregoing exhorted Christians to show all diligence to the full assurance of Hope unto the end, he adds, That ye be not slothful.] 6. A barren soil. Without, or Under dead Ordinances. 6. The last impediment is a barren soil. This I touched upon before. If the soil be dry and barren, there is no hope the plantation should prosper. No more is there that Christians should grow and thrive in their spiritual estate, living in a barren soil. Living (I mean) without Ordinances, or under flat and dead Ordinances; or living in a neglect of Ordinances, where there are no means for spiritual growth, or as good as none. Where Christians, merely for temporal accommodations, and advantages, are content to live in Meshek, Psal. 120.5. and have their habitations in the tents of Kedar, in places where they cannot enjoy God in his public ordinances, or else fancying to themselves a state of perfection, shall lay aside Ordinances, looking upon them (as some at this day call them) as flat and low dispensations, Laying aside Ordinances. pretending to live above them by an immediate Communion with Jesus Christ; alas, in so doing they consult evil to their own souls. As soon may a graft prosper in a dry, barren soil, where it hath no water, as for a Christian in an ordinary way to grow in Grace without Ordinances. No, they that are planted in the house of the Lord, Psal. 29.12. if they will flourish, it must be in the Courts of their God; that is, under public Ordinances. Being engrafted by Ordinances, they must grow up under Ordinances. That we may do so, That we may grow, be conscionable in the use of all Ordinances. content not ourselves with the bare enjoyment of them, but make use of them. Conscionably attending upon the Word in the public Ministry thereof, As new born Babes desire the sincere milk of the word, that we may grow thereby, 1 Pet. 2.1. To this join the Sacrament of the Lord's Supper, an Ordinance (as I said) instituted by Christ, as to confirm unto the Christian his union and communion with Jesus Christ, so to further his growing up in him. To these add Prayer, Meditation, Communion of Saints. Above all, Still seeking a nearer Union with Jesus Christ. seeking still after a nearer union with Jesus Christ. I conceive it is not without an Emphasis that the Apostle in the forecited place, Ephes. 4.15. calleth the Christians growth in grace, a growing up into Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only a growing up in him, but into him. Intimating, that they who would grow up in Christ, must grow more and more into him. So doth the Graft, That it may grow upwards, it groweth downwards, it groweth into the Stock. And labour we to do the like. That we may grow in grace, labour to grow into Christ daily: going more and more out of ourselves, in the renouncing of ourselves, our own righteousness, worthiness, abilities, graces: (viz. in respect of affiance, confidence in them;) grow into Christ, making him our all in all; fetching rome him that nourishment, whereby we may grow up unto eternal life. Thus have I done with a seventh Resemblance, wherein I have insisted far beyond what I purposed when I took it up, the sweetness of the Subject having drawn forth my Meditations beyond their intended staple. I shall be more brief in those two other which remain. 8. Resemb. A third Benefit, Fructification. Fructification a Benefit. A third Benefit which floweth unto the believer from his union and communion with Jesus Christ, is Fructification, Fruitfulness. I call it a Benefit, and so it is; There being nothing more beneficial unto the believer than this. Herein these Trees of Righteousness differ from other trees: Other trees, if they bear fruit, all the benefit is the Owners: Not so here; God is no gainer by the fruits of these Trees of Righteousness. Can a man be profitable unto God, (saith Eliphaz in Job, chap. 22.2, 3.) as he that is wise may be profitable for himself? Is it any pleasure to the Almighty that thou art righteous? or is it gain to him that thou makest thy way perfect?] If thou be righteous (saith Elihu, chap. 35.7.) what givest thou him, or what receiveth he of thine hand?] No, My goodness extendeth not unto thee, (saith David, Psal. 16.2.) The chief profit and benefit of what duty and service a Christian doth to his God, is his own. If thou be wise, thou shalt be wise for thyself, (saith Solomon to his son) Prov. 9.12.] If he would hearken to his father's instruction, the good, the benefit should be his own. In this sense Christians bringing forth fruit unto God, bring forth fruit unto themselves. The Benefit is their own. And this Benefit are all they made partakers of who are engrafted into Christ. Of which all believers, being engrafted into Christ, are made partakers. The Graft being put into the Stock, and growing up in it, it bringeth forth fruit in it. So doth the believer in Christ. So our Saviour himself, prosecuting this similitude, giveth us the Resemblance, John 15.5. He that abideth in me, and I in him, he bringeth forth much fruit.] Object. But what, Objection answered. doth every Branch that is engrafted in this Stock so? what say we then to the second verse of that Chapter? where our Saviour saith, that Every branch in me which bareth not fruit, shall be taken away.] So that it seemeth there may be some branches belonging to this Stock, which yet remain barren, not fruitbearing. Ans. A twofold Implantation, To that it is easily answered by distinguishing. There is a twofold Implantation, a twofold engrafting into Christ. Outward, Inward. The one Exterior, and outward; the other interior, and inward. The former is, when men cleave unto Christ only in an outward profession, like branches tied on to the stock, and so seem to be engrafted into him; seem so, both to themselves, and others; but are not so in truth. The later is, a Real Insition; when men are truly incorporated into Christ, by the work of the Spirit through faith. Now as for the former of these, if they be barren and fruitless, it is not to be wondered at; they being but dead branches, having no true union and communion with the Stock. But so are not the other. Those that are truly engrafted into Christ, none of them but are in their measure fruitful. It is that which David saith of the righteous man, Psal. 8.8.14. Isai. 5.2. John 15.1, 2. Psal. 128.3. Isai. 32.12. Psal. 1.3. He shall be like a tree planted by the rivers of water, that bringeth forth fruit.] They which are planted in the House of the Lord, they shall bring forth fruit. Psal. 92.13, 14.] Hence is it that God's people are so often compared unto that Tree, whose Epithet is, The fruitful Vine. Quest. But what are these fruits which these engrafted Branches bring forth? Gospel fruits, good works. Ans. I answer, The fruits of good works. So the Apostle explaineth it, Col. 1.10. Being fruitful in every good work.] These are the fruits of these Trees of Righteousness; even fruits of Holiness and Righteousness. [The have your fruit unto holiness,] Rom. 6.22. [Being filled with the fruits of Righteousness,] Phil. 1.11. These are the fruits which grow upon these engrafted branches. Inward graces [The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance:] (as the Apostle reckons them up, Gal. 5.22.) showing forth themselves in outward operations, and exercises of the duties of Piety towards God, Justice, Charity, Mercy towards men: Tit. 2.12. Not unfitly called Fruits, being in walking righteously, soberly, godly. These are Gospel-fruits; and not unfitly so called. Fruits, being 1. Delectable. So are fruits unto man: delectable to the eye, to the palate. 1. Delectable Gen. 3.6. And so are good works unto God: Fruits of holiness and righteousness, brought forth by a Tree of righteousness; good works performed by a justified person, they are grateful, they are acceptable to God by Jesus Christ, 1 Pet. 2.5. With such sacrifice God is well pleased, Heb. 13.16. And 2. Profitable. So are good fruits, 2. Profitable. and so are good works: As delectable to God, so profitable to man. Godliness is profitable for all things, 1 Tim. 4.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nusquam non, & nunquam non utilis. Grotius ad loc. Profitable at all times, in all places, in all occasions. The tree bringeth forth fruit upwards, but it is for the benefit of those which are below. A Christian bringeth forth fruit unto God, Rom. 7.4. but the comfort and benefit thereof extendeth to himself, and others. My goodness extendeth not unto thee, but unto the Saints which are upon earth, Psal. 16.2. 3. Again, 3. Giving evidence to the Tree. Fruits give evidence to the Tree which beareth them; showing it to be a living tree, and of what kind it is; The tree is known by its fruits, Mat. 12.33. And of such use are good works to the Christian: They are evidences discovering a man to himself, and others; showing him to be a living tree, and a good tree, a Tree of Righteousness, a branch of that generous Vine, one truly engrafted into Jesus Christ. Such fruits do all these engrafted branches bring forth. This Benefit Believers have from their engrafting into Christ. And this benefit they have from their engrafting into Christ. Fructification is a consequent of Insition. That Christians are thus fruitful, it floweth from that communion which they have with Jesus Christ. Two things there are, (as I shown you) wherein the Christian hath communion with Christ: viz. in his Merit, and Spirit. His Merit unto Justification; his Spirit unto Sanctification. And from hence is it they bring forth such fruits, fruits acceptable to God. 1. Through his Merit. 1. This they have from the Merit of Christ. Thereby their persons are justified, and themselves made good trees: which they must be, before their fruits can be good: Make the tree good, and his fruit good, Mat. 12.33. Hereby their persons come to be accepted, and consequently their Works. God had a respect unto Abel, and to his offering, Gen. 4.8. First, the Person, than the Sacrifice. Works performed by an unjustified person, whatever they be materially in themselves, yet formally they cannot be good; so good as to find acceptance with God. 2. By his Spirit, 2. And (secondly) This they have from the Spirit of Christ. This it is that worketh all these works in, and for the believer; who is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a reasonable Instrument, acted by the Spirit of God, in supernatural performances. So as these fruits are more properly the fruits of the Spirit, then of the Believer: Col. 5.22. The fruits of the Spirit are love, and peace, etc.] This benefit the Graft receiveth from the Stock communicating sap, and moisture unto it. And this benefit doth the believer receive from Jesus Christ, communicating his Spirit unto him. Applic. By this try our mystical Implantation. By this then (to make some Application of this Resemblance,) try we ourselves, whether we be truly engrafted into Jesus Christ, or no. Do we bring forth fruit, and such fruit? If not; feed not ourselves with a fancy of Faith, or Justification by faith. Saint James hath put it beyond all controversy, in his second Chapter of his Epistle, were he tells us, ver. 17. That Faith, if it have not works, is dead, being alone.] Again, Faith without works, Dead. ver. 26. As the body without the spirit is dead, so faith without works is dead also.] Dead, viz. as to Justification, and Salvation. As Abraham and Sarah's bodies were said to be dead, in that they were unapt for generation, Rom. 4.19. Even so faith without works is said to be dead, in as much as it is unapt and unable to produce those desired and intended effects, to justify, to save. True it is, works are not properly a Cause of Justification, as faith is commonly said to be, (viz. an instrumental cause:) yet they are a necessary concomitant of that faith which justifieth; requisite qualifications in the person justified. That trite distinction of fides sola, & solitaria, clears this point well: Though faith alone justify, yet not that faith which is alone. If faith justify the person, it is works that must justify that faith. [Show me thy faith without works, (saith Saint James,) And I will show thee my faith by my works, ver. 18. The former impossible; the later infallible. An Evangelicall Obedience, that is, an uniform, impartial, universal obedience, (such in desire and endeavour, though not in performance,) is an undoubted evidence of a true saving justifying faith. Such an one may conclude to the comfort of his own soul, that he is truly engrafted into Christ. Barren Christians, no true engrafted Branches. But so cannot others: Barren Christians, such as have nothing to speak for them, but the leaves of an outward profession, (if that;) only the Name of Christ called upon them; In the mean time expressing nothing of the power and life of Christ, in the course of their lives and conversations: All they can say for themselves is no more than the proud Pharisee's boast, Luke 18.11. They are not as others are; They are free from gross; open, and scandalous evils; no Drunkards, no Sweaters, no Adulterers; (I wish all that hear me this day could but say so much,) Negative Christians: But as for positive acts of Holiness and Righteousness, works of Piety, Charity, Mercy, they have no acquaintance with them: Let not such deceive themselves; certainly they are yet strangers unto this Mystical Implantation, they have no part nor portion in this blessed Privilege. Much less such as are fruitful in evil works. But what then shall we say to those who are fruitful in evil works? whose fruit tendeth all to sin, (as Solomon speaketh, Pro. 10.16.) Fruitful in the works of the flesh, such as those reckoned up by the Apostle in that black list, Gal. 5.19. Now the works of the flesh are manifest, which are these, Adultery, Fornication, Uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murder, Drunkenness, Revellings, and such like.] Where these, any of these reigning evils are to be found, there shall need no other evidence to discover what Stock a man belongeth to; viz. the Old Stock, the Old Adam, the Stock of corrupted nature. Were a man engrafted into Jesus Christ, that grace of God which hath appeared to him, would teach him another lesson, and effectually teach it him: viz. to deny ungodliness, and worldy lusts, Tit. 2.12. and to live soberly, and righteously, and godly, in this present world. Every of us put ourselves upon the trial, and pass sentence according to evidence. Use By way of Exhortation, Evidence our engrafting into Christ by our fruitfulness. (in the second place,) As many of us as persuade ourselves of an interest in this privilege; that we are thus planted together with Christ, see that we evidence it to our own souls, and to the world, by bringing forth fruits worthy of such a Stock. So the Apostle presseth it upon his Colossians, Col. 1.10. That ye might walk worthy of the Lord unto all pleasing:] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worthy of the Lord; that is, so as becometh those who have so near a relation to Jesus Christ; those who have union and communion with him. All of us who lay claim to this Privilege, this Dignity, let us so walk. And how shall we do it? why, Being fruitful in every good work.] So it followeth. 1. Being fruitful in good works: which 1. Being fruitful in good works. 1. This is the end of this mystical Insition: viz. Fructification. Wherefore doth the Planter put Grafts into a Stock? 1. Is God's end in our Engrafting. but for Fructification, Multiplication, Melioration; that they may bring forth fruit, and much fruit, and good fruit: This is God's end in engrafting men into this noble Stock, the Lord Jesus, that they might bring forth such fruit in him. [The are his workmanship, created in Christ Jesus unto good works, 2. This he expects, and will require. Ephes. 2.10. 2. This being God's end, he expects it, and will require it. The Husbandman having planted his Vine in a fruitful hill, he looked that it should bring forth grapes, Isai. 5.2. And the Owner in the Gospel, having let out his vineyard, he sends his servants to demand the fruits thereof, Luke 20.10. When our Saviour came to the figtree, he came looking for fruit, Mat. 21.19. And John the Baptist preaching to the Pharisees and Sadduces, he calls upon them to bring forth fruits meet for repentance, Mat. 3.8. 3. To this end it is that God exerciseth such long-suffering and patience towards the sons of men, 3. To this end he exerciseth patience. that they might have time to bring forth fruit. The Husbandman, Luke 13.6. came year after year, 4. Barren trees shall be cut down. three years succesively, to his figtree, still waiting for fruit. 4. Which not finding, he ordereth it to be cut down: [Cut it down, why cumbreth it the ground? ver. 7.] Barren Christians are but a cumber to the ground that bears them, a burden to the earth they tread upon. And still remaining unfruitful, and that under the means of fruitfulness, they have just cause to look for the Axe: [Now is the axe laid to the root of the trees: Every tree which bringeth not forth good fruit, shall be hewn down, Mat. 3.10.] Every branch in me which beareth not fruit, my Father taketh away, John 15.2.] 5. Whereas fruitbearing Grafts, 5. Fruitbearing Grafts shall want nothing to make them more fruitful. being an honour both to the Planter, and the Stock, they shall be pruned, they shall be manured, they shall want nothing to make them more fruitful. So shall it be with fruitbearing Christians; They being an honour to their God: [Herein is my Father glorified, that ye bear much fruit, John 15.8.] And an honour unto Christ their Head, their Root, their Stock: they shall want nothing to make them more fruitful. [Every branch that beareth fruit, my Father purgeth it, that it may bring forth, more fruit, John 15.2.] And 6. Having their fruit unto holiness here, 6. They shall have their fruit unto happiness. they shall have their fruit unto happiness hereafter: [Now being mde free from sin, and become servants unto God, ye have your fruit unto holiness, and the end everlasting life, Rom. 6.22.] Let these motive be to us effectual persuasions to take out this lesson. Be we fruitful in good works. 2. And (secondly,) In every good work: 2. In every good work. Other Trees bore but one kind of fruit; these Trees of Righteousness must bear many. That Tree of life in the midst of the Paradise of God, spoken of, Revel. 22.1, 2. is said to bear twelve manner of fruits. Such should these Trees of Righteousness be, fruitful in all kinds of good works: not only in works of Piety towards God, but also of Charity, and Mercy, towards men. The Exhortation pressed upon young and old: Be fruitful. And this let me in the Name of God press upon every soul here present, both young and old. Let not the one say, it is too soon, The time of fruit is not yet. It is noted in the Gospel by Saint Mark, (and it is worth our noting,) that when Christ came to the figtree, it is said, [The time of figs was not yet:] yet he cursed it, because it had deceived him with a flourishing show, making show of bearing fruit sooner than ordinary, but yet was barren. Christians! none of us know how soon Christ may come unto us in the way of general, or particular Judgement, looking for fruit. Let none therefore say, The time of fruit is not yet: nor let any say, It is past. The Trees of God's planting, Trees of Righteousness, are never superannuated, never past bearing, so long as they stand: [They that are planted in the House of the Lord, &c: they shall bring forth fruit in their age, Psal. 92.12, 13] Be we fruitful then, and at all times fruitful: Like that Tree in the Revelation, which brings forth fruit every month: Or like the Lemon, and some other trees of like nature, which bear fruit all the year long. 1. Now that we may do so, Direction 1. Make sure our Insition into Christ. Let our first work be (let me press that again, which can never be pressed too much) to make sure our Insition, that we are engrafted into Christ, united to him by faith: Till this be done, it is but a preposterous course to think of doing any other good work. So much our Saviour insinuateth in that answer which he returned to some of the Jews, John 6.28, 29. when they demanded of him, What shall we do, that we might work the works of God? Why, (saith he,) This is the work of God, that ye believe on him whom he hath sent.] This is that first work, and the great work; without which it is in vain to go about any other work. In as much as, Without faith it is impossible to please God, Heb. 11.6. The Graft may as soon bear fruit out of the Stock; as the Christian out of Christ: Ye are created in Christ Jesus unto good works, (saith the Apostle,) Ephes. 2.10. A Virgin must be married before she can bring forth children to the joy of her Parents. So must Christians be first married unto Christ before they can bring forth fruits unto God, Rom. 7.4. 2. Being in Christ, abide in him: Direction 2. Abide in him. [Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me, John 15.4. Abide in Christ, and that not only (according to Grotius his Socinian Gloss; H. Grotius ad loc. ) Obediendi, Imitandíque proposito, by a constant purpose of obeying and imitating him. This is a truth, but not the whole truth: Abide in him, scil. per fidem; by persevering in a true and lively faith; Piscator. Diodat. ad loc. continually resting upon him for whatever it is we stand in need of. So doth the Branch abide in the Stock; and so abide we in Jesus Christ. 3. Direction. Imitate him. 3. And thus abiding in him, now imitate him. Now propound him as a pattern for our Imitation: [He that saith, he abideth in him, (saith Saint John,) ought himself also so to walk, even as he walked, 1 John 2.6.] In this the Spiritual engrafting (as I once before told you) differs from the natural. There the Graft brings forth fruit after its own kind. Not so here; Here the Graft must follow the genius of the Stock. The Christian must show forth the virtues of Christ, 1 Pet. 2.9. bringing forth such fruit as Christ himself brought forth. What Saint Peter saith of the passive Obedience of Christ, 1 Pet. 2.21. [He suffered for us, leaving us an Example, that we should follow his steps;] may as truly be said of his Active. He was made under the Law, yielding obedience to it for our sakes, that we should follow his steps. Thus having washed his Disciples feet, John 13.13, 15. he tells them, I have given you an Example, that ye should do as I have done unto you:] viz. Be ready to serve one another in love. Thus propound we Jesus Christ as a Pattern for our Imitation. 4. And thus abiding in him, 4. Direction Bring forth fruit in him. imitating him; now, bring forth fruit in him: [Every Branch that beareth not fruit in me, my Father taketh away. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. John 15.2. ] So the former Translation (not without warrant from the Original) readeth that 2d verse of the 15th of John: It is not enough for a man to be in Christ, and to bear fruit; but he must bear fruit [in him:] fetching power and virtue from him; acting what he doth in his strength; even as the Graft beareth fruit in the Stock, by a power derived from the Stock. 5. And this fruit bring we forth unto God. 5. Direction. Bring forth fruit unto God. To this end it is that we are married unto Christ, (as the Apostle tells us,) viz. That we should bring forth fruit unto God, Rom. 7.4.] Vunto God; with an eye 1. To his Command, making that both the Spring and Rule of our obedience. 2. To his Glory, making that our end, our ultimate and last end. 3. To his Reward; expecting from him the fruit of our fruit; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the Apostle phraseth it, Heb. 11.26.) that Recompense of Reward, that Crown of Glory, wherewith God will crown this his own grace, in those who so glorify him, by rendering to every one, (though not propter, yet secundùm; though not for, yet) according to his deeds; [To them who by patiented continuance in well doing seek for glory, honour, and immortality, eternal life, Rom. 2.6, 7. Those who have their fruit unto Holiness here, their end shall be everlasting life, Rom 6.22. And thus have I done with this third Benefit. The fourth is yet behind, which I shall but lightly touch upon, having occasionally glanced at it before. And that is, 9 Resemb. A fourth Benefit. Sustentation. 4. Sustentation. This benefit the Graft receiveth from the Stock; being weak and tender of itself, it is supported, and upheld by it. The like benefit doth the Christian receive from Christ; being engrafted into him, he receiveth sustentation, supportation from him. This is that which the Apostle tells the Gentiles, Rom. 11.18. They being engrafted into the Stock of Abraham; Now, (saith he,) thou bearest not the root, but the root thee.] So it did, in as much as their salvation depended upon the Covenant of God, made with Abraham. And thus doth Jesus Christ bear all those who are truly engrafted into him: In which respects, he is called sometimes by the name of a Foundation: [Other Foundation can no man lay, (saith Paul) then that is laid, which is Jesus Christ, 1 Cor. 3.11.] Christ a Foundation, Christ a Foundation, How. Christi historia, pracepta & promissa. Grotius ad loc. and that not only in respect of his Doctrine, Precepts, Promises, (as Grotius carrieth it) but most properly in respect of his Person and Office. In the former way, the Apostles are called a Foundation: [Ye are built upon the Foundation of the Prophets and Apostles, Ephes. 2.20.] viz. In respect of their Doctrine. So they were a secondary and subordinate Foundation, laying the Elect upon Christ, upon whom also themselves were laid. Christ is a Foundation in the later way; viz. In respect of his Person and Office: the Foundation of foundations, bearing up his Church, and every member of it; as the Foundation doth the stones and timbers which are laid upon it; Or, (to hold to the Metaphor in the Text,) As the Stock supporteth and beareth up the Graft; which it doth against all wind and weather. Applic. Consolation to all that are in Christ. A ground of strong consolation to all that are in Christ Jesus, thus truly engrafted into him: being thus made one with him, they shall be supported by him, so as nothing shall be able to separate them from him, or from the love of God in him. They shall be supported by him. So doth the Stock support the Graft. The Graft being put into it, and incorporated in it, embodied with it, now it is safe in the Stock: So as however the leaves may be stripped off & the top broken off, yet there is no severing it from the Stock. The union betwixt Christ and the believer inseparable. Such is the inseparable union betwixt Christ and the believer, even like that personal union, betwixt the two natures in Christ himself: The Humanity being once engrafted into the Stock of the Divinity, thenceforth they were no more to be severed. Death separated the soul from the body, but neither from the Godhead. Even such is the mystical union betwixt Christ and the believer: being once engrafted, incorporated into Christ, now he standeth sure. [By him we have access by faith into this grace, wherein we stand, (saith the Apostle,) Rom. 5.2.] However he may suffer in the outward man, be stripped of his leaves, of his estate; deprived of outward accommodations and comforts; and in the end be cut down by death: And suffer in the inward man by the buffet of Satan: yet nothing shall be able to sever him from the Stock, to separate him from Christ. Paul's wishing himself separated from Christ, for his country men the Jews sake, Rom. 9.3. doth not imply a possibility in the thing, but only 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 distress, or persecution, or famine, or nakedness, or peril, 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 than conquerors, (i. e. triumphant conquerors) 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 persuaded that neither life, nor death, etc. 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 sound with Beza and others,) Et destinatione, & merito: both by destination and merit; one ordain to perdition, to just condemnation for his malicious wickedness: 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 Father's 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, eternal life. This is the Father's will; and this the Son will faithfully perform. So it followeth, [This is the will of him that sent me, that every one which seethe 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 itself, being gone down into the Root. And thus will Jesus Christ raise up all that are in him. Having raised them up unto a spiritual life here, he will raise them up to an everlasting life hereafter: which he will do by communicating unto them that virtue of his Resurrection, (as Paul calleth it, Phil. 3.10.) that Spirit and that Power, whereby himself was raised from the dead. Commit our souls unto Jesus Christ. Use 2. What remains then, but that all of us commit our souls unto Jesus Christ, by faith rolling 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 persuaded 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. Faithful is he who hath promised, Heb. 10.23. Faithful 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 blameless 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 himself 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 likeness of his death, we shall be also in the likeness of his Resurrection. Upon these two I shall insist severally; beginning with the former, wherein we have the second Doctrinal 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 Original hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Believers planted with Christ in the likeness of his death. which is to be construed here not Datively, as the Vulgar Latin readeth it, Beza Gr. Annot. Similitudini; To the likeness: But Ablatively, Similitudine, or Conformatione; In the likeness, or conformableness 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 likeness of the death of Christ? Ans. In way of answer, I might here show 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 likeness of a death, than a true death: In as much as he was so quickly raised up from the grace, as if he had been rather asleep, then dead. But this construction Beza looketh upon not only as forced, Beza Gr. Annot. in Text. and making nothing to the Apostles purpose in the Text, but also dangerous. 2. Basil (in the second place) conceives the Apostle in this expression to point at the Instrumental Cause of our spiritual Insition, and engrafting into Christ; which is Baptism. This (saith he) is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Similitude of the death of Christ, in as much as it carrieth a representation and resemblance of his death. And so by engrafting in the similitude of his death, should be no more but to be incorporated into Christ by Baptism, which is a similitude of his death. But this Interpretation, though pious and safe, yet here it cannot be admitted. Beza's reason is convincing: Beza ibid. Baptism carrieth a representation, not only of the Death of Christ, but also of his Resurrection; and so not only of the Christian's Mortification, but also of his Vivification: Which two the Apostle here plainly distinguisheth the one from the other. 3. chrysostom (in the third place) conceives that there is no Emphasis at all in the phrase. The Similitude of Christ's death (saith he) is the same with the death of Christ. And so indeed the phrase is to be understood in that 2d of Philip. 7. where it is said of Christ, that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made in the likeness of men;] that is, Heb. 4.5. he was made a true man, like unto others in all things, sin only excepted. But here we shall find the phrase importing somewhat more. 4. Not to hold you any longer in suspense: Conclude we it with Calvin, Beza, Martyr, C. Lapide, and others. Believers are said to be engrafted with Christ in the likeness of his death in a twofold respect. The phrase imports two things. The phrase imports two things: 1. A conformity of the one to the other. 2. The ground, and rise, and cause of that conformity. The Christian's conformity with Christ in his death: He is engrafted in the similitude thereof, made like unto Christ in his death: dying though not the same kind of death, yet a death like it. The ground and cause of his conformity is, Christ himself, and his death, from whence the believer receiveth that power, that virtue to do what he doth, as the Graft, doth from the Stock. He is grafted together with Christ in the likeness of his death. Put these together, and they give us the full force and Emphasis of this elegant and comprehensive expression. I shall handle them severally. At this time of the former, The believers conformity to Christ in his death. 1. The Christian's conformity to Christ in his death. He is engrafted in the likeness of Christ's death:] that is, he is made conformable to Christ in his death. This is that which Paul wisheth for himself, Phil. 3.10. That I may know him, (viz. Christ,) &c: being made conformable unto his death; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this all true believers are in their measure made partakers of: They are conformed unto Christ in his death; carrying a representation and resemblance of his death. Quod in Christo factum est per naturam, P. Martyr ad loc. id in nobis fit per Analogiam & proportionem: (as Martyr borrows it from chrysostom.) What was done in Christ in a natural way, is done and performed in the believer by way of Analogy, proportion, resemblance. Christ died, and so the believer dieth; the one a natural, the other a spiritual death; the one carrying a similitude of the other. Christ's and the Christian's death, a death unto sin. Quest. But what Death is this? Ans. Why, in one word, A death unto sin. So the Apostle himself explains his own meaning, ver. 2. How shall we that are dead to sin, live any longer therein? So again, ver. 10, 11. where first speaking of Christ, he saith, In that he died, he died unto sin;] and then speaking of Christians in the next verse, he biddeth them, [Reckon ye also yourselves to be dead indeed unto sin.] Christ died, and the believer dieth; both unto sin; the one by way of Expiation, The one by way of Expiation, the other of Mortification. suffering and satisfying for the sins of others; the other by way of Mortification, killing and crucifying his own sins. This is the death which carrieth with it a resemblance of the death of Christ. And of this death all true believers are made partakers in their measure. Thus this main Proposition again subdivides and branches itself into two distinct Doctrinal Conclusions, which I shall insist upon severally, beginning with the former; which informs us that, The Christian's death unto sin, Doct. 1. True Mortification carrieth a Resemblance of the death of Christ in five particulars. carrieth a Representation of the death of Christ. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is the similitude of his death; carrying a lively resemblance of it. That it doth so, will clearly appear, if we bring them together, and compare the one with the other. For the Death of Christ, we know, or may know, what kind of death it was. Divers particulars are observable and considerable about it. To let pass others, Take we notice of these five, which are useful to our present purpose. The Death of Christ was 1. A true death. 2. A voluntary death. 3. A violent death. 4. A painful death. 5. A lingering death. Such was his natural death; and such is the Christian's spiritual death: His death for sin, and the Christian's death to sin. Touch upon the particulars. 1. Resemb. A true Death. 1. A true Death. Such was the death of Jesus Christ, his natural death; not a putative, seeming death: (as those old Heretics, the Marcionites, and Manichees imagined,) but a true real death. A true separation of his soul from his body. He poured out his soul unto death, (saith the Prophet) Isai. 53.12. He gave up the Ghost, (saith the Evangelist) Mark 15.37. And such is this spiritual death in the believer, his death unto sin; A Separation of the soul from the body of sin. a true death, a true separation of the soul from the body of sin. Such is the work of true conversion in the soul, which is a turning of the soul from all sin unto God. [Repent, and turn yourselves from all your transgressions, Ezek. 18.30. Not only from one sin, but from all. As in death, the soul is separated not only from one member of the body, (as it is in a Paralysis, a numb Palsy, where one part is dead, being deprived of sense and motion,) but from all. So is it in true conversion. The soul is separated from the whole body of sin, and every member of it. So separated from it, that it hates and abhors it. [The that love the Lord, hate evil, Psal. 97.10. I hate every false way, Psal. 119.104. What I hate, that I do, (saith Saint Paul) Rom. 7.15. Such is the work of true conversion in the heart of a regenerate person: it causeth a real separation of the soul from the body of sin. Applic. False Mortification discovered. Which discords (to make some short Application, as I go) make many to be as yet strangers unto this blessed work: It may be they have parted with some sins, but they are not dead to sin: No, their souls are not separated from the body of sin. Those sins, (which it may be) they have left for fear, or shame, or some other sinister respects, yet they have their hearts still. Like a dear wife, who carrieth her affectionate Husband's heart into the grave with her. — Illa habeat secum, seruétque sepulchro. Thus do men's hearts ofttimes cleave to their sins, which in respect of actual communion, they are separated from. They do not hate them, nor yet any sin, as sin: For than they would hate all sin, A quatenùs ad omne, etc. He that hateth any sin as sin, hateth all sin. But so do not they: No, However (it may be) there is a kind of Antipathy in their natures, by reason of their Constitution, or Education, against some sins, yet there are others which are sweet and delightful to them. Now, as for such, they are not made conformable unto Christ in his death. His death was a true death, a separation of the soul from his body. Secondly, A Voluntary Death. 2. Resemb. A Voluntary Death. Such was the Death of Jesus Christ. [He poured forth his soul unto death,] Isai. 53.12. He gave himself for our sins, Gal. 1.4. Laying down his life. [Therefore doth my Father love me, because I lay down my life, John 10.17. No man taketh it from me, but I lay it down of myself, verse 18.] This he did in way of voluntary obedience unto his Father. He was obedient unto the death, etc. Philip 2.8. What herein he did, all the men and devils in the world could not have enforced him to. His Death was a voluntary and spontaneous act. And herein it was a pattern of true Mortification; Such is true Mortification a voluntary act. which is a voluntary and willing death. Whatever God's people do in way of duty to God, they do it willingly: [Thy people shall come willingly in the day of thy power, Psa. 110.3.] And as in all other actions, and services, so in this; they are a willing people. In Mortification a Christian dyeth unto sin, is not put to death. So much is imported in those phrases of Mortifying, and Crucifying of sin. [If ye through the spirit do mortify the deeds of the flesh, ye shall live, Romans 8.] They that are Christ's have crucified the flesh, with the lusts and affections thereof, Gal. 5.24.] And so, of putting off the old man; [That ye put off concerning the former Conversation, the old man, Ephes. 4.22.] All voluntary, and spontaneous acts: Such is true Mortification. Not when sin dyeth of itself; or is put to death accidentally by some other means; but when the man himself puts it to death. When a man putteth off the rags of the old Adam: not when he is stripped of them. In this resembling the death of Christ, which was a voluntary death. Applic. And if so, Counterfeit Mortification discovered: being enforced, what a deal of Counterfeit Mortification will this one touchstone discover? Many there are, who seem to have left their sins, but it is against their wills. No thanks to them. They are enforced to do what they do. Enforced, 1. It may be, 1 By the sense of some temporal Inconvenience through the present sense of some temporal inconvenience they see attending upon them. Thus the prodigal waster happily leaveth his riotous and luxurious courses of drinking and gaming: How so? Because he findeth them prejudicial to his estate, to his health. 2. It may be they have a clamorous conscience, 2. Through clamours of conscience. which will not let them be quiet, but continually dog's them. And thereupon they are feign to let go their sins, parting with them as a night-robber doth with his prey, which he leaveth behind him, because the dogs come with open mouth at him. Upon this account it was that Judas was so willing to be rid of his thirty pieces of silver. No thanks to him; they were too hot for him to hold. Thus do many men part with their sins, as a sick man parts with his meat, or Medicine: which he would feign keep, but it maketh him sick, and thereupon his stomach easeth itself of it. 3. Happily they part with them not out of any dislike they have of them; but for fear, servile fear: 3 Through fear of punishment. Temporal: from Man, or God. Fear of punishment. Punishment Temporal, or Eternal. Temporal from Man, or from God. Of the former kind, how many? They abstain from such and such evils; but no thanks to them: They dare do not otherwise. The fear of man is upon them. The penalty of the law deterrs them. Of the latter not a few. They see wrath is gone out against them from the Lord. Some temporal Judgement hangs over their heads, like Dam ocles his sword, threatening of them. This maketh them to let go their sins, parting with them as the dog with his bone, when the whip is over him. This it was that made Ahab for a time act the part of a penitent. Who, that looketh upon him in that penitential garb, 1 King. 21.17. clothed with sackcloth, fasting, and walking so demurely, but would take him for a Mortified Convert. But no thanks to him; the Prophet had rung him such a peal as made both his ears to tingle. He had denounced the judgements of God against him in such a terrible manner as made him for the time to put on that disguise. Eternal. Or, haply, the fear of eternal punishment is upon them. Upon this account do men sometimes part with their sins. Even as seamen in a stress, part with their goods, which they cast overboard with their own hands: Not that they are out of love with them, but because they love their lives better. they see they must either part with them, or perish with them. Or like a Cutpurse, who being apprehended by a Sergeant, drops the purse which he hath cut or drawn: not that he is weary of it, but because he knoweth if that should be found about him, it would hang him. Even thus do many part with their sins, when conscience being awakened, they see hell gaping upon them. It may be, God's Sergeant [Death,] in their apprehensions, hath arrested them, ready to carry them before the dreadful Tribunal of a just and terrible God; And they know that if such and such sins be found about them, there is no way but eternal condemnation for them. And hereupon they cast them away, it may be, seriously resolving never more to own them, or to have any acquaintance with them. Thus many seem to leave their sins, All far from true Mortification. to part with them, who are yet 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 clamorousness of an accusing conscience, or merely through fear of punishment temporal, or eternal; this is but a counterfeit Mortification. True Mortification must be a voluntary action; not Involuntary, nor yet Mixt. I call that a mixed action, which is partly voluntary, and partly involuntary. As in that forenamed instance of the Seaman, casting his goods overboard; 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 natural 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 pass 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 superior faculties of the soul, not the inferior. 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 superior 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 natural. 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 material Temple did not fall down alone, it was pulled down: And so was the mystical 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 whilst 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 whither of themselves. So much is insinuated in these forenamed 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 than we have another touchstone, 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 natural 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 lain 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 evil, 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 ploughed upon his forehead, he cannot now find that sweetness, 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 wrinkled face that heareth me, that looketh upon me this day; and put you upon the trial a little, whether you be truly 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, Upon 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 natural, 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 always looked upon as suspicious, and seldom found to be true; because that sins than die alone, without any violence offered to them. Inquire how our sins died, whether a natural, or violent death. Christians! you cannot be too jealous, too suspicious of yourselves in a matter of so great consequence as this. Too credulous you may easily be, too cautelous ye cannot. And therefore, if some sins be dead within you, impannell a Jury, call a Coroners inquest upon them in your own souls, and make enquiry how they came by their death: Whether they died a violent, or a natural death. Search what wounds they have received; and whether they were deadly wounds, or no. Inquire what weapon it was that slew them: whether the Sword of the Spirit, that two edged Sword, the Word of God. What purposes, what resolutions have been taken up and leveled against them: What prayers, and tears have been spent upon them. If you find not these signs, you may give in your verdict, that they died a natural death; which is no true Mortification, in as much as it doth not carry the similitude of the death of Christ in this particular, which was a violent death. What to be done when some sins are dead alone. Quest. But here happily some may say, In this case, what shall we do? finding our sins to be dead alone, in what way shall we now attain unto true Mortification? Ans. 1. To this I shall answer in a word. 1. Bury them out of sight. 1. If they be dead, then bury them. Bury them out of the sight of God, and out of the sight of your consciences; and that by suing forth the pardon of them in the Name of Christ; never resting until God hath been pleased to cast in a Quietus est into your bosoms, assuring you that as they are dead to you, so they are dead to him, and shall never rise up in judgement against you. If they be dead, bestow your prayers upon them for the covering of them. So doth David upon the sins of his youth, which he desireth God not to remember: Remember not the sins of my youth, Psal. 25.7. Bury them. 2, 2. Cast stones upon their graves. And bury them as the use is to bury those whom we call Felones de se, those who are their own executioners, make away themselves; Drive a stake through them, and cast stones upon their graves: Show your detestation of them after they are dead. If your sins be dead already, so as you cannot take vengeance on them as you desire, yet deal with them as the soldiers dealt with our Saviour, John 19.32, 33, 34. who when they came and found that he was already dead, and so had prevented their intentions in breaking of his legs, according as the custom was, they pierced his side, and let out his heart blood, to make him sure for reviving again: Or as those enraged persecuters in the Marian days, dealt with that man of God, that renowned Confessor Martin Bucer, who being long before dead and buried, and so out of the reach of their malice, they took up his bones, and burned them, taking vengeance (as they thought) upon his Relics. After the like manner let aged sinners deal with their sins. Are they dead by the course of nature; and so have prevented your mortifying of them; your breaking of their bones? yet pierce the pericardium of your own souls, pierce your own hearts by true and unfeigned repentance for them, letting out the life blood of them, working your hearts to an utter abhorrence and detestation of them, making them sure for ever reviving again. And take vengeance upon the relics, the remainders of them. You are dead to such or such a sin, as touching the outward act: never rest till you be dead to it also as touching the inward affection; till you have brought your hearts to this frame and temper, that you cannot think of the sins of your youth without abhorrence, and loathing of them, and yourselves for them. Thus deal with those sins that are dead already. 3. Fall upon those which are alive. 3. As for those which are yet alive, fall upon them, speedily bringing them forth to execution. There is no natural man, but hath some sin or other still ruling and reigning in him. As in an aged sinner, in whom many other sins are dead, yet it may be covetousness liveth, (for that sin many times gins to live, when many other sins begin to die,) or malice liveth and reigneth in him, etc. Now if you would be avenged of your sins, execute the Survivor. As in a treasonable conspiracy, which is not detected till long after the plotting and acting of it, the surviving traitor suffereth for all the rest; So let it be here. Your sins have conspired against you, sought your ruin and destruction all your days; This (it may be) hath been hid from you, you have not been ware of it, and so have walked upon the pits brink, the brink of hell, not fearing any thing, and so let your sins alone: But now arise, for the Philistines are upon you. Behold the traitors, (your lusts) they are in your bosom: Thereof (happily) some are dead, but bring forth the Survivours; let them suffer for the rest; let not them also go in peace to their graves. If covetousness, or malice, or any other sin be yet alive, make sure it die a violent death. This will only minister comfort unto you, that you are truly mortified persons, truly dead unto sin, when you are in this particular made conformable to Christ in his death, when your sins die a voluntary, but withal a violent death. And what I say unto you, The same counsel given to all. let me speak it unto all. All that hear me this day, be they old or young, let me speak unto you concerning your sins, as Gideon once said to his son Jether, concerning the two captivated Princes of Midian, Zeba, and Zalmunnah, Judg. 8.20. Up and slay them: Or as Elijah to the men of Israel, concerning the Idolatrous Priests, and Prophets of Baal, 1 King. 18.40. Take them, and let not one of them escape. You can never have any true comfort or safety, until your sins have received their death's wound. And therefore fall upon them, and let them not die alone. I remember what a true Christian Virago, Acts and Monuments. a good woman, once wrote to that bloody Bonner, Bishop of London, concerning the Martyrs which he starved in prison, that it would be more for his honour, to bring them to the stake when they were fat and well liking, then to starve them, and let them die alone in the prison. Let me apply this counsel of hers to my present purpose, and tell every one that heareth me this day, that it will be more for your honour and comfort to bring forth these true traitors, (your sins, your lusts, I mean) to bring them to the stake, to execution, and put them to death, then to let them pine and languish, and be starved in the prisons of your bodies, and so to die alone. Herein is the honour and glory of a young man, when he can subdue and mortify the sins of his youth, and that whilst they are vigorous and strong, not when they are pined and starved with age or sickness. Be not therefore over pitiful or merciful to your sins, lest you be cruel and merciless to your own souls. As long as they live, you cannot be in safety. And therefore forthwith bring them forth, sacrificing them to the Lord now they are fat and flourishing. The fat and young beasts under the Law were fittest for sacrifice. The younger and more flourishing your sins are, the more acceptable will the oblation be. True mortification of sin is one of those sacrifices of righteousness, which the Prophet David speaketh of Psal. 51.19. which the Lord will accept. Herein the sin is the sacrifice, and every Christian must be a Priest to slay this sacrifice. Sacrifices under the Law, must not die alone: No more must it be in this Evangelicall Sacrifice; Sins must not die alone. It was a levitical Prohibition, Deut. 14.21. The people must not eat any thing that died alone. Such a Mortification, where sins die alone, shall never find acceptance with God. I beseech you think upon this a little, To reprieve lusts, dangerous. you that willingly reprieve your lusts, spare them, suffer them to live, and rule, and reign in you now, hoping and resolving to take a course with them hereafter; you will repent in your age. How can you expect that God should ever accept of such a dead sacrifice; that ever he should smell a sweet savour from such a Mortification, such a Carrion, a sacrifice that died alone? And therefore, that you may find acceptance with him, sacrifice your sins now, now before they be a day older: let them not live till to morrow, for fear they should die alone, or yourselves die before them: Now bring them forth in the sight and presence of God, Arraign, condemn, crucify, mortify them, whilst they might yet live. This is true Mortification, when the body of sin dieth as Christ died, a violent death. 4. Resemb. A painful Death. Such was the death of Christ: Painful to his body. Rabbini aiunt, Non fuit mos in Israele, ut clavos figerent in pedibus, aut manibus hominum qui lapidati, aut suspensi fuissent: Martinius in Symbolum. Dolorous to his soul. In the fourth place, it is also a painful death. Such was the death of Jesus Christ, a dolorous and painful death: Painful in his body. The Jews and Romans had many kinds of death: Amongst all, none more painful than crucifying, specially after the Roman manner: where the malefactor was fastened alive to the Cross, his hands and feet being nailed thereunto, and so bearing the whole bulk of his body distended after that manner. Such was the death of Jesus Christ; being put to death under a Roman Power, he was crucified after the Roman manner: a painful death. And as painful, so dolorous: It pleased the Lord to bruise him, he hath put him to grief, (saith the Prophet Isaiah,) Isai. 53.10. As painful to his body, so dolorous to his soul; attended with Agonies, both antecedent, and concomitant; before it, and in it. Before it: What an agony do we find him in in the Garden? In the Garden. Luke 22.44. Being in an agony (saith the Text) his sweat was it were great drops of blood.] Whether a bloody sweat or no, cannot from thence certainly be concluded (as Grotius notes it out of Theophylact, and Euthimius.) The Text saith only, It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were drops of blood. But however, Sudor vix solet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grotius ad loc. a strange and extraordinary kind of sweat it was, arguing a vehement conflict of soul, caused by a deep apprehension and sense of his Father's wrath due unto sin and sinners, whose Surety he then was. And as before his death, so in it. Upon the Cross. As in the Garden, so upon the Cross. There also Christ had his agonies, his soul-conflicts. These were those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those pains (or pangs) of death, from which Saint Peter tells us, Christ was loosed, Acts 2.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word properly signifies the pains of a woman in travel. Such were the pains of Jesus Christ in his death, Gravissimi dolores, quales esse solent mulierum in partu morientium. Grotius ad Act. 2.44. (which the Prophet calleth the travel of his soul, Isai. 53.11.) like the pains of a woman dying in travel: which the Psalmist calleth the pains of hell. So he speaketh of himself, being a Type of Christ, Psal. 116.3. The sorrows of death compassed me, and the pains of hell got hold upon me.] Not only the sorrows, or cords of death, Kebli Maveth, the [Cables] of death, (as our English word answers the Hebrew, both in sound and sense;) but the pains of hell took hold upon him. The one upon his body, (as malefactors who are pinioned with cords when they are led to execution, Vide Diodat. in Psal. 18.5. or as dead bodies that lie bound in the grave, as the story tells us of Lazarus, John 11.44.) The other upon his soul: And such were the pains which took hold upon our blessed Saviour in his Passion; which extorted from him that passionate expostulation, My God, my God, Mat. 27.46. why hast thou forsaken me? complaining of that which was more grievous to him then a thousand deaths, his Father's present dereliction, withdrawing his wont presence from him. Such was the death of Jesus Christ A pattern of Mortification, which is a painful work. And herein again behold it a true pattern of the Christian's Mortification, his death unto sin: which is also a painful death. Mortification is a painful work: The very word imports no less. To kill a man, or mortify a member, will not be without pain. And so much is insinuated in those other expressions which the Spirit of God maketh use of to set forth the nature of this work: as where it is called a Circumcision; Be circumcised to the Lord, and take away the foreskin of your hearts, saith the Prophet Jeremiah, Jer. 4.4. By that allusive Periphrasis setting forth the nature of true Mortification; which is a spiritual Circumcision, a cutting off of the superfluity of sinful and inordinate lusts. Now Circumcision was a painful work, specially to aged persons: so the Shechemites found it, of whom the story tells us, Gen. 34.25. that being circumcised, they were so soar the third day after, as that they were not able to stir to defend themselves. Such is the spiritual Circumcision, a painful work, specially in aged, confirmed sinners, causing a soarnesse in the soul. Elsewhere it is called, a Suffering in the flesh: So Saint Peter phraseth it, 1 Pet. 4.1. He that hath suffered in the flesh, hath ceased from sin:] Meaning thereby the Christians Mortification, which is a suffering in the flesh, an irksome and painful work to flesh and blood. And as a suffering in the flesh, so a Crucifying of the flesh, Gal. 5.24. They that are Christ's, have crucified the flesh.] Now crucifying (as I shown you) is a painful death. Elsewhere we find it compared to a Plucking out the right eye, a Cutting off the right hand, Matth. 29.30. Such is the mortifying of the members of the Body of sin, inordinate lusts, some of which may be as near and dear to a man, as his right eye, or hand: A painful work. Thus doth this death unto sin carry with it a likeness to the death of Christ: Attended with Agonies it is attended with agonies and soul-conflicts. Agonies before conversion and after. Before it. Before Conversion: Ordinarily this work is not wrought without some compunction of spirit, some pricking of the heart: so were the Jews affected at the hearing of Peter's Sermon, Acts 2.37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They were pricked at their hearts. They were inwardly touched, and deeply affected with the apprehension of the heinousness of that sin of theirs, in crucifying the Lord of life, and of the wrath of God hanging over their heads for it. In like manner the Jailor, in that known place, Acts 16.30. What an agony do we there find him in? when he came trembling, and fell down at the Apostles feet, crying out, Sirs, what shall I do to be saved? Such agonies the beginning of Conversion is ordinarily attended with. True indeed, it must be acknowledged, Which are not alike in all. that these Agonies are not alike in all, whether for degree and measure, or continuance of them: yet in an ordinary way, true and sound conversion is not without some of them. As in the natural birth, so in this new birth, all have not the like pains and throws, yet none but are in some degree sensible of some of them: some soul-conflicts, some remorse of conscience for sin, whereby the heart is pricked, nay, rent and broken: So it is in true Repentance; Rend your hearts, and not your garments, Joel 2.13. A broken and a contrite heart O God thou wilt not despise, Psal. 51.17. viz. a heart broken and rend with a kindly apprehension of sin, and of God's just displeasure against it: such agonies is the soul subject to in the beginning of Conversion. And the like afterwards. As in the natural, Agonies after Conversion. so in this new birth, there are after-pains, after-throws: The Christian, though the main work be done, though he be delivered of sin in respect of the guilt, and reigning power of it; yet he hath still some remainders of sinful corruption left in him, which draw many a groan, many a sigh from his heart. We also which have the first fruits of the Spirit (saith the Apostle, Rom. 8.23.) even we ourselves groan within ourselves, waiting for the adoption, etc. [We,] we believers; [which have the first fruits of the Spirit,] the first degree of Regeneration conferred upon us here, as a pledge and assurance of the full crop of perfect Glorification hereafter; [even we ourselves groan within ourselves:] That which the frame of heaven and earth do by a kind of secret sympathy and instinct, we do out of a certain knowledge, and well grounded judgement, sighing and groaning under the burden of sin, which lieth upon us, earnestly desiring a full and final deliverance, with a fruition of that glorious inheritance which is entailed upon us in and by our Adoption. Such are the groans of mortified Saints, Saints dying unto sin: like the groans of dying men, whose souls being weary of their bodies, earnestly desire a dissolution. Thus do God's Saints groan within themselves, (or rather, his Spirit within them,) earnestly desiring to be freed from the body of sin: O wretched man that I am, (saith the Apostle,) who shall deliver me from the body of this death! Rom. 7.24. Thus doth he cry out, being wearied by continual conflicts with the remainders of sinful corruption; that body of sin, Rom. 6.6. (as he calleth it, ver. 6. of the Chapter foregoing:) This he there calleth the body of death, Corpus mortis, i.e. Corpus mortiferum; because it was as a death to him to be so infested with it, (like a living man tied to a dead) threatening him with spiritual and eternal death; And therefore he earnestly desireth to be freed from it, accounting himself a wretched and unhappy man, so long as he was in any degree so molested by it. Thus doth this death unto sin carry with it a conformity to the death of Jesus Christ, being as his was, a dolorous and painful death. Applic. Which may serve us yet as another touchstone to discover a great deal of counterfeit Mortification by. Counterfeit Mortification discovered. Many think they are dead unto sin, who are in truth nothinglesse. It may be, sin is asleep in them: It may be, it is dead to them; but they are not dead to it. So much appeareth in that there were no pangs in this death. It is a difference betwixt death and sleep; There are pangs in the one, not so in the other. And the like difference there is betwixt a natural, and a violent death. In the former, when a man dieth according to the course of nature, (the light of life going out like a lamp when the oil is spent,) there is no great pain. As David speaking of wicked men, who sometimes live in pleasure, and die with ease, he saith, they have no bands in their death, Psal. 73.4. But violent Deaths, they have their bands, and their pangs. And so hath this spiritual death, this death unto sin: being (as I showed you in the last resemblance,) a violent death, it will not be without some pangs or other. Sin hath a strong heart, and so there will be pangs in this death. Examine what Agonies we have felt for, or about sin. I beseech you, bring it home to yourselves, you that suppose yourselves to be thus dead unto sin: Examine your own hearts; what pangs were there in this death? what agonies, what soul-conflicts have you at any time felt? what compunction of heart, what affliction of spirit have you suffered for sin? And that not only for the guilt of it; That may, and often is to be found in a Reprobate: we see it in Judas. When he had betrayed his Lord and Master; what a compunction of spirit did the apprehension of the guilt of that sin work in him?) But for the power of it: This it was that troubled Paul; to find the body of sin so vigorous and active in him: to find such a law in his members rebelling against the law of his mind, and bringing him into captivity to the law of sin, Rom. 7, 23. And this it is that troubles the Christian. Though the guilt of sin be taken away, yet is he not wholly freed from the power of it. Though it do not rule in him as a Prince, yet it tyrannizeth over him, ofttimes carrying him, contrary to the bent of his regenerate mind, to the omitting of what he would do, the committing of what he would not. And this to him is an affliction of spirit, causing frequent conflicts within him. Now, have you found, do you find the like symptoms in yourselves? 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 easy death then others: so is it in this spiritual death, this death unto sin; to some it is more easy then to others; God according to his various dispensations brings off the work of Regeneration, and Mortification, in a more easy 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 tenderness 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 preternatural, if not supernatural 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 sorrows,) 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 grief, 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 repent 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 baptism to be baptised with, (saith he to his Apostles, meaning his passion, his death,) and how am I straitened until 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 only 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 express and put forth itself in answerable endeavours, in effectual strive 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 wrestle 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 continual war, a deadly feud against it. Now these are the least of these soul-conflicts, wherewith this spiritual 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 engaged against sin? Deceive not ourselves, 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 painful death. 5. Resemb. A lingering death. The last particular is yet behind, wherein I shall be brief. This death is a lingering death. Such was the death of Jesus Christ: Crucifying is a lingering death. Christ hung divers hours upon the Cross, 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 lingering 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 gradual; but not in itself. The person justified may apprehend his justification more clearly than he did; but he cannot be more justified than 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 formal Application of the general pardon unto them; sins passed only virtually. The former in themselves; the later in the subject, or person sinning; from whom it is required only to show 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 perverseness 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 tyrannising. 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 himself in respect of afflictions, 1 Cor. 15.31. I die daily, (which he did, as in regard of his continual expectation of, and preparation for death, so in respect of the many crosses and tribulations wherewith he was continually assaulted, which rendered 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. [The are dead;] dead to the world, and dead to the flesh; dead to sin; yet he puts them upon this duty, Mortify 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 mortify 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 lingering death. Applic. And is it so? Consolation against the stir 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 truly dead unto sin, or no. Let not this discourage: Jesus Christ was not dead as soon as he was fastened to the Cross. Is the work of Mortification begun? Hast thou taken the same course with the body of sin, that the Jews did with the Body of Christ? Hast thou arraigned, accused, condemned it, and fastened it to the Cross? Arraigned it at the Bar of God's Judgement; Accused it by way of humble and hearty confession; Condemned it, passing the sentence of eternal condemnation upon thyself for it; and then fastened it to the Cross, 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 Jews, before whom he had begun to fall, he should not prevail, 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 Kingdom, 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 express, 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 behalf of his Philippians, Phil. 1.6. And this let all true believers rest confident of in respect of themselves. Use 2. Only continue the endeavours of Mortifying it. Only let not this confidence make any secure, fearless, careless. 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 believers be excited unto. Having received this grace of God, now work we together with that grace, setting ourselves 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 progress 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 death's wound. A Wild beast, though mortally wounded, may yet turn again, and endanger 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 fastened them to the Cross, than they broke their legs, and pierced their side, to let out their vital blood. Even thus deal we with the body of sin, using all means for the through mortification of it; breaking the bones, the power and strength of sin, and piercing the heart of it by renewed contrition and repentance; letting out the vital 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, painful, lingering 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 likeness or Representation of his death. The second and third follow. All true Believers are partners in this death; and that, by a virtue flowing from Jesus Christ. Upon these two I shall insist severally by way of Doctrinal Explication, and Illustration, jointly by way of practical Application: Begin with the former. All true believers are partners in this death. Doctrine 2. All believers 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 likeness of his death;] Taking it for granted, that all who are engrafted into Christ, have a mystical 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 baptised into Jesus Christ, were baptised into his death? Again, ver. 4. Therefore we 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 believers. 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 we that are dead to sin (saith he) live any longer therein? and again ver. 11. Likewise reckon ye yourselves to be dead indeed unto sin.] So elsewhere; This is that he tells his Colossians Colos. 3.3. For ye are dead] dead to the world, to the flesh, to sin. This he saith of himself 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 Christ's, 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 engrafted with him in the likeness 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 foregoing, 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 universal experience: None but find and feel that foams 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 weakened 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 mortal 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 overpowering the faculties of it, as that the man is wholly overcome by it, made a servant, yielding 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 superior 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 ways. 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 himself, 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 endeavours (where they are real,) with God go for actual performances. Now this is the Christian's desire: He desireth nothing more than 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 endeavours; 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 kill, mortifying of sin: He that hath designed the death of it, desiring and endeavouring 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 deadly wound, and it gins to die; It hath already lost much of that power and strength which it had. And in this respect it may be said to be dead to him, and he to it. Even as a man that is in a consumption, having lost his bodily strength, and his radical moisture being in great measure exhausted and spent, such a one may be said to be a dead man, dead whilst he liveth. So, though sin do still live in a regenerate person, yet in as much as it is in a consumption, the power and strength of it gone, it may be said to be dead. It lieth a dying. Now we say of a man in that case, a man that is drawing home, that he is a dead man. He hath begun to die. 3. In respect of Assurance. 3. In respect of Assurance Sin in a regenerate person having begun to die, it shall certainly die, it shall speedily die. Certainly, The wound which it hath received is incurable, a deadly wound, so as though it may live for a time, yet it shall languish and decay more and more till it be utterly extinct: which it shall be, and that speedily; The death of sin is not far off to such a one. The story in the Gospel tells us of a certain Disciple, who asked leave of his Master Christ, that before such time as he followed him, he might first go and bury his Father, Mat. 8.21. Now here some move the question, What, was his Father dead, that he would go bury him? Most probably he was not, only he was very aged, having one foot in the grave, so as in course of nature he could not live long, and in that regard he looketh upon him, and speaketh of him as a dead man, ready for the grave. So is it with the body of sin in a regenerate person; It is dying, and cannot live long: It is much enfeebled already, and by death (which is not far off from any) it shall utterly be extinguished and abolished. Death separating the soul from the body, shall separate sin from both. He that is dead is freed from sin, (saith the Apostle, ver. 7. of this Chapter:) which is true (as to the regenerate) in a literal, as well as a mystical sense. Thus you see the former of these Propositions briefly opened and cleared: All that are Christ's, are dead to sin, as he died for sin. As briefly of the later. Doct. 3. The Believer death to sin, is from the death of Christ. D. 3. This their death to sin, is from the death of Christ for sin.] So much the Metaphor in the Text imports. Believers are planted together with Christ in the likeness of his death; that is, they are made conformable to Christ in his death, and that by a virtue flowing from his death. Thus the Graft dieth with the Stock; it dieth in it, and by it. The death of the one is the cause of death in the other. Thus is the believer said to be engrafted with Christ in the likeness of his death; he dieth with Christ, and the death of Christ is the cause of that death in him. This is that which the Apostle saith of himself, Gal. 6.14. God forbidden that I should glory, save in the Cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world.] Paul was a mortified man, dead to the world, and dead to sin; But how came he so to be? why this he attributes to the Cross of Jesus Christ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by whom, or by which; it may be referred to either. The death of Christ the cause of this death; It was the Cross of Christ, the Death of Jesus Christ, which was the cause of this death in him. And so is it in all other believers. The Cause of it. And that not only, Not only, 1. Meritorious. 1. The Meritorious Cause. True, so it is. This is one of the benefits which Jesus Christ merited and purchased for his Elect by his death, that they might die unto sin; He bore our sins in his own body upon the tree, that we being dead unto sin, should live unto righteousness, 1 Pet. 2.24. Christ by his death merited for his people not only a deliverance from the guilt, but also from the power of sin. But not only so; 2. Nor yet only the Exemplsry 2. Exemplary. Cause of it, (as Pelagians of old, and Socinians at this day would have it.) True, it is so also; Christ was a pattern and example to the Christian, as in his life, so in his death: He suffered for us, leaving us an example, that we should follow his steps, 1 Pet. 2.21. He died for us, leaving us an example, that we should die to sin, as he died for sin. But this is not all. 3. In the third place then, 3. But also, Efficient. it is the Efficient Cause, working this death in the believer, by a secret virtue issuing from it. Thus are Christians here said to be engrafted with Christ in the likeness of his death; Non tantùm imitatione, Beza Gr. Annot. in Text. said & virtute, (as Beza rightly,) not only by way of Imitation, conforming themselves unto his death, as the pattern of their Mortification; but also by way of Efficacy, being conformed thereunto by a virtue flowing from Christ, and his death. And so much the word in the Text, (as Beza notes upon it) doth here insinuate, which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ibid. a word (saith he) of passive signification, importing not barely a conformity, Conformatione mortis ejus. Beza. but a conformation, (as he renders it,) not only a being like, but being made like, and that by a power and virtue out of themselves; viz. the power and virtue of Christ, and his death, working an answerable death in them. And so much that word used by the Apostle to the same purpose, Phil. 3.10. implies, Being made conformable unto his death; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conformis factus, or configuratus; not conforming myself, viz. by way of Imitation, but being made conformable, viz. by a power out of myself, the power and virtue of Christ's death. And this is that which the Author to the Hebrews plainly asserts, Heb. 9.14. where he layeth down this as one of the fruits of Christ's death, The blood of Jesus Christ purgeth our consciences from dead works, to serve the living God.] Dead works; So he calleth sinful lusts, not formally, as if they had no life, no activity in them; but effectively, because they are deadly works, bringing death upon the sinner that liveth in them. Now, from these, (saith the Apostle) the Blood of Christ cleanseth the conscience of the sinner; and so it doth not only in respect of the guilt of sin in Justification, but also the power of it in Sanctification; from which it so freeth the sinner, as that he may now serve the living God. The former of these is done by the merit; the later by the virtue of Christ's death. The death of Christ being applied unto the soul by faith, there issueth a virtue from him, a mortifying virtue, causing such a death unto sin in the believer. Thus are they engrafted in the likeness of his death. Q. but how then is this work attributed unto them? How believers are said themselves to mortify sin. If it be wrought in them by a foreign power, by a virtue flowing from Christ's death, how then are they said to mortify and crucify sin? Mortify ye your members which are on the earth, Col. 3.5. If ye mortify the deeds of the flesh, ye shall live, Rom. 8.13. They which are Christ's, have crucified the flesh, Gal. 5.24. So that it seemeth, there is some power in a man's self to effect this work. Answ. For answer hereunto, They cooperate with grace received. the Solution will be easy, if we do but take notice who, and what manner of persons they are, of whom, and to whom the Apostle there speaketh: They were not mere carnal men, men dead in sins; but they were Christians, such as he presumed to be already dead to sin, (as he saith of his Colossians, Col. 3 3.) such as were already made partakers of the grace and spirit of God; now being such, he speaketh of them, and to them, as men who through the assistance and inablement of the Spirit, that grace received, were enabled to do what he there speaketh of. But so are not others: Mere carnal men, being destitute of the Spirit of Christ, however they may out of moral Principles do somewhat to the restraining of sin, yet to the mortifying of it, they can do nothing: No; this is the work of that Spirit, which worketh all the works of regenerate persons in them and for them: Not that we are sufficient of ourselves, (saith the Apostle) to think any thing as of ourselves, but our sufficiency is of God, 2 Cor. 3.5. Without me (or, severed from me) ye can do nothing (saith our Saviour to his Apostles) John 15.5. nothing which belongeth to true Piety: It is God that worketh in us both to will and to do, of his good pleasure, Phil. 2.13. Mortification is a supernatural work, the work of an almighty Power, wherein men are but Instruments, the Spirit of Christ the principal Agent: If ye through the Spirit do mortify the deeds of the flesh, ye shall live, Rom. 8.13. A twofold Mortification: 1 Habitual. 2 Actual. For further Resolution, I might yet mind you of an useful Distinction. There is a twofold Mortification; the one Habitual, the other Practical. The former habitual and inward, consisting in a change of the heart, turning the bent and inclination of it from and against all sin: Now this is the immediate and only work of the Spirit of grace, breathing and working where it will The later is practical, or outward (or rather, actual) mortification; viz. the exercise or putting forth of that inward grace, the acting of that principle in resisting of Temptations, in suppressing and subduing, bringing under and keeping under inordinate lusts, watching against sinful and inordinate acts: Now this is the work of a regenerate person himself co-operating, working together with the Spirit of God, as a Rational Instrument with the principal Agent; acting out of that supernatural principle of grace which he hath received; so showing forth the virtue of Christ, even that virtue which is derived from the death of Christ. So as still this Truth remaineth unshaken, that Mortificatoin, or this death unto sin, is wrought in the Believer by a virtue flowing from Christ and his Death, as from the stock to the graft implanted in it. And thus have I (with as much brevity as might be) passed thorough the Doctrinal part of these two Propositions. That which remains is the Application, wherein I will not be long. Examine whether we be dead unto sin. Applic. In the first place, Every of us bring it home to ourselves, enquiring concerning this Conformity, whether we be thus planted together with Christ in his death, made thus conformable to him in his death, or no: Are we thus dead to sin, or no? It is a Question of high concernment: Great are the things which depend upon this Qualification; no less than life itself: If we be dead with Christ, we shall also live with him; so you have it in the 8th verse of this Chapt. This our dying to sin insures our resurrection to life, eternal life; For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.] Every of us then inquire as concerning this Death, whether we be made partakers of it, whether we be thus dead unto sin, or no? Qu. But how shall we know it? Answ. Evidence of it, A freedom from the service of it. Here I shall not trouble you with many Evidences. In the verse next but one after the Text (ver. 7.) you shall meet with one, which may serve in stead of many: He that is dead (saith the Apostle) is freed from sin. Rom. 6.7. ] Mark it; He that is dead to sin, is freed from sin. How freed from it? Why, not only in respect of guilt, justified from it (as the Margin in our Translation readeth it, according to the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but also in respect of service. This it is which the Apostle there principally aims at, as appeareth from the words foregoing, where he tells us, that our old man is crucified with Christ, that the body of sin might be destroyed, Ver. 6. that henceforth we should not serve sin: For he that is dead, is freed from sin: viz. from the service of it. He ceaseth from sin; so S. Peter hath it, 1 Pet. 4.1. He that hath suffered in the flesh, hath ceased from sin:] that is, he which is crucified with Christ, dead with him, (for that is there meant by suffering in the flesh) he hath ceased from sin. How ceased from it? What, wholly from the committing of it? Not so: through infirmity he falls into sin now and then; aye, but he doth not make a practice of it; he doth not live in it (as the verse following explains it,) He that is dead, is freed from sin, that he no longer should live the rest of his time in the flesh (in this mortal life) to the lusts of men. Thus the mortified person ceaseth from sin: though through the infirmity of the flesh he may fall into it, yet he doth not live in it, make a practice of it, devote himself to the service of it, so as to make it his business. Now, do we find such a cessation from sin in ourselves? Q. But may there not be a Cessation, where there is no Mortification? True cessation from sin is, may there not be a cessation from sin, where there is no mortification of sin? A. Yes, there may. Let me therefore in a few words show you what kind of cessation that must be which giveth evidence to the truth of mortification. Briefly, It is an universal cessation, arising from an inward Principle. 1. An universal 1. Universal. cessation; not in respect of the Acts, but the Kind's of sin. He that is dead is feed from sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from Sin; not this sin, or that sin, but all sin: no more living to the lusts of men; any lusts: So much is insinuated, where Mortification is called a putting off of the body of sins, Col. 2.11. Not a member of this body, but the whole body. Death is a supersedeas to all natural operations, it runneth thorough the whole man, and every part of it, closing the eye, deafening the ear, binding the tongue, the hand, the foot, etc. Such is true mortification, a through work, running through the whole man, and through the whole body of sin. Through the whole man; not only the outward man, but the inward, causing a cessation from sin not only in the outward Action, but in the inward Affection. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Heathen Poet,) The dead man longs not: Anacreon, citat. per Bezam in Rom. 6.7. Even so doth this spiritual death, it puts an end to all the inordinate long of the soul; so as sinful affections do not find that allowance which sometimes they did. They which are Christ's have crucified the flesh, with the lusts and affections thereof, Gal. 5.24. viz, the inward affections of the soul, whether irascible or concupiscible (as Grot. explains that place.) A mortified person ceaseth not only from practical, but contemplative wickedness. He doth not regard iniquity in his heart, (as David speaketh of himself, Psal. 66.18.) And as it runs through the whole man, so through the whole Body of sin. Not killing one sin and sparing another; 1 Sam. 15.15. like Saul, who made a Cull amongst the cattles, sparing the fattest. So indeed do some deal by their lusts, mortifying some, not others; their fat, pleasurable, profitable sins, these they will spare, as serviceable to them. So doth not the true mortified person. He dealeth impartially; setting himself against all sin, secret sins as well as open, small sins as well as great. He doth not willingly spare any. Where this work is partial, it evidenceth it not to be right. Dying to sin imports an universal Cessation from sin. 2. Springing from an inward Principle. 2. It springeth from an inward principle, from an inward change in the heart. This is the difference betwixt a man that is bound and a man that is dead. Each ceaseth from motion; but the one (the dead man) doth it from an inward principle; he hath neither power, nor will to move: The other from outward restraint; He would move, but cannot. Thus do wicked men sometimes cease from sin, abstain from the outward Acts of sin; but no thanks to them, there are some restraints upon them: In the mean time their will is the same that ever it was. As it is with a thief in the Prison, being manacled, and shackled, now he ceaseth from robbing, and pilfering; but yet it may be he is as very a thief as ever he was. The outward act is restrained, but the inward disposition not changed. But in a regenerate person there is an inward change, from whence this cessation proceedeth. This Practical Mortification springs from an Habitual Mortification. His heart is turned from, and against all sin, dead to it. He doth not find that taste, that sweetness in sin which sometimes he did: Nay, he loatheth, abhorreth it, he hath a secret Antipathy against it; against sin as sin. And thereupon it is that he endeavours the Mortification of it; As a man that killeth a snake, not out of any particular quarrel which he hath against it, but out of that general enmity that is betwixt his nature and the whole brood of Serpents. Gen. 3.15. Now bring we our supposed Mortification to these Touchstones. Is it so Universal? springing from such an inward Principle in the soul? Reaching to all sins? proceeding from an inward change in the heart? If so, now conclude it, we are in the number of those who are planted together with Christ in the likeness of his Death. Otherwise, our Cessation from sin being only partial or occasional, this evidenceth it to be no true Mortification. This Trial being made, now two sorts of persons come to be dealt with. Such in whom this work is begun: Such in whom it is wanting: A word or two to Each. Use. 2. For the former, let them be taught whither to give the praise and glory of this work; Application to mortified persons: Let them glory in Christ viz. to Jesus Christ. He it was that merited this benefit for them; and he it is that effecteth it in them, by letting out and sending forth the virtue of his death, making it efficacious in them for the kill of the Body of sin. This could we never have done of ourselves; If it be done, If the work of Mortification be begun, If there be an Habitual Mortification wrought in the soul, this is the work of Jesus Christ, a fruit and effect of his Death. That is the Stock from whence this Mortifying virtue issued; And therefore not unto ourselves, but unto him be the glory of the work: Paul will glory in nothing but in the Cross of Christ, by which he was crucified to the world, Gal. 6.14. Application to unregenerate persons: who are Use. 3. For those which want it. Let them be first Exhorted, then Directed. 1. Exhorted to seek after this blessed work; 1 Exhorted to seek after this work. never to give rest unto their souls until they find such an habitual Mortification wrought in them. Arguments or Motives I shall need no other than those which I have hinted already: If we be not thus dead with Christ, we shall never live with him: If we be not thus Crucified, mortified with him, we shall never be glorified with him. If we be not thus engrafted in the likeness of his death, we never shall be in the likeness of his resurrection. 2 Directed to go to the cross of Christ. 2. Directed how to attain what they desire: in what way, and by what means this blessed work may be both begun and carried on. Go to the Cross of Jesus Christ: That is the Stock from whence must issue this mortifying virtue, for the crucifying, killing of sin. It is not all our own Purposes, Resolutions, Promises, Vows, Covenants, Endeavours, Undertake in our own strength, that will effect the mortifying of sin: No, this is the work of a supernatural power, a fruit and effect of the death of Jesus Christ. And therefore whoever of us would have this work wrought in us, let us have recourse to his Cross, his Death; and that in a threefold way; By way of Meditation, Application, Imitation. 1. By way of Meditation: Seriously, 1 By way of Meditation. upon sad and deliberate thoughts consider and contemplate the Death of Jesus Christ; how shameful, how painful, how bitter it was: How he being the Eternal Son of God, drank the Cup of his Father's wrath, and that for the sins of the World; to the end that he might free and deliver sinners from sin; not only from the guilt, but also from the power of it. He died unto sin once (as the Apostle speaketh in ver. 10. of this Chapped) for the expiating, for the abolishing of sin: And shall we live in that for which he died? What were this, but (in as much as in us lieth) to make the death of Christ of none effect? This Meditation being seriously wrought upon the heart, will be of special force to cause it to rise against sin. What, did sin cost the Lord of life so dear? Was the nature of sin so heinous, that nothing but the blood of the Son of God, could expiate it? Did sin cast him into such a bloody agony, such a hell of sorrows? What, was he made a curse for sin; and shall we yet live in it? Did he die for sin, and shall not we die to it? Suffer we this Mediation to sit upon our hearts, until it hath made an impression upon them. 2. By way of Application. 2. To Meditation join Application. Generalities do not affect. And therefore bring we this general truth home to ourselves by a particular Application. Thus Christ died for the sins of the world, and for my sins: Who gave himself for our sins, (Gal. 1.4.) that he might deliver us from this present evil world.] Who loved me, and gave himself for me, Gal. 2.20. Thus bring we home the death of Jesus Christ by faith. Applying first the merit of it unto ourselves. By the eye of faith behold we all our sins fastened to the Cross of Jesus Christ, and ourselves discharged from the guilt of them by that plenary satisfaction imputed unto us through faith. Then hang upon the Cross of Christ, by faith sucking virtue from it: as the Graft sucketh juice from the Stock wherein it is engrafted, so suck we virtue from Christ, and his death, for the mortifying of sin; by faith depending upon him for a continued influence of his grace and Spirit, that so he may work that in us which he hath merited from us; freeing us from the power, as well as for the guilt of sin. 3. By way of Imitation. 3. To Application (in the third place,) now add Imitation, which now cometh in the right place. We have seen how Christ died, what kind of death his was. His death was a true death, a voluntary death, a violent death, a painful death, a lingering death. Propound we this as a pattern for our Imitation: writing after this Copy, endeavouring to find the like death in ourselves in respect of sin. A true death, a true separation of our souls from the body of sin. A voluntary death, that we may willingly die unto sin, in obedience to the Will and Command of our heavenly Father. A violent death, that we mortify sin whilst it might yet live. A painful death, that we affect and afflict our own hearts with godly sorrow for those sins, whereby we have offended so gracious a God. A lingering death, that we die daily, every day endeavouring to weaken the body of sin more and more. So dying, we shall live, live the life of Grace here, and Glory hereafter. So much the later part of the Text assures us, to which I now come: If we have been planted together in the likeness of his death, We shall be also in the likeness of his Resurrection.] The second Part of the Text. Here have we the second Part of the Text; and therein the Apostles Position, or Inference deduced from, and built upon his former Supposition. If we have been, &c: we shall be also, etc. The words explained. Vide Bezam. Gr. Annot. We shall be also.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Original,) which the Vulgar Latin, (by a small mistake (as may be supposed) reading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) renders Simul etiam, Together also; but more properly Erasmus, and after him Beza, Nimirùm etiam; Even so, so also. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We shall be in the likeness of his Resurrection.] In the Original the sentence is Elleipticall, and imperfect: the words running thus, [We shall be of his Resurrection.] Now what word, or words shall be called in for the making up this defect, and completing of the sense, is a question. Erasmus supplies it by Participes erimus, [Even so we shall be partakers of his Resurrection:] that is, we shall be in the number of those to whom the Resurrection of Christ, (the benefit thereof,) doth appertain. But (as Beza notes upon it) the Phrase in the Original, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be of his Resurrection,) will hardly admit that sense. Others more fitly make up the defect, by calling in those words in the former part of the verse, the Antecedent part of the Proposition, which are to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in common, viz. We shall be planted together in the likeness. [If we be planted together in the likeness of his death, we shall be also planted together in the likeness of his resurrection.] The like defective expression (as Beza parallels it) we meet with, John 5.36. I have a Testimony, (saith our Saviour) greater then of John.] So the Original hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, majus Johannis, greater than of John, viz. then that Testimony of John. So here; If we have been planted together in the likeness of his death; even so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We shall be also planted together in the likeness of his Resurrection. The words being thus rendered and opened, they hold forth unto us two main Doctrinal Propositions, answerable to those in the former part. 1. Two Doctrinal Propositions. That all true believers being made conformable to Christ in his death, they shall be also in his Resurrection. 2. This their conformity with Christ in his Resurrection, is wrought in them by a virtue flowing from Christ and his Resurrection. Thus is it betwixt the Graft and the Stock. The Graft being dead with the Stock, (seeming so to be) in the winter, it reviveth with it in the Spring. After the Winter's death, it partakes of the Spring's Resurrection: And this it obtains by a virtue issuing from the Stock, transfusing sap and juice into it. Even thus is it betwixt Christ and the believer: The beleiever being dead with Christ here, (dead to sin, as he died for sin,) he shall be raised with him. Being conformed to him in his death, he shall be also in his Resurrection; And that by a virtue flowing from him, and his Resurrection. Both comprehended under this phrase of being [engrafted in the likeness of his Resurrection.] I shall insist upon them severally. Begin with the former. Believers being made conformable to Christ in his death, Proposit. 1. Believers conformable to Christ in his Resurrection. they shall be also in his Resurrection.] Being engrafted in the likeness of the one, they shall be also in the likeness of the other. They shall be engrafted in the likeness of his Resurrection; that is, they shall be made partakers of a Resurrection which carries with it a resemblance, Instar ejus resurgent. H. Grotius ad Text. a likeness of his Resurrection. Quest. But what Resurrection is this? Here is the first and main Question. A twofold Resurrection. Corporall. Spiritual. Ans. For answer whereunto, we may take notice of a twofold Resurrection spoken of in Scripture; a corporal, a spiritual Resurrection; the one of the Body, the other of the Soul. The later of these is the first Resurrection, so called (as it is commonly taken) by Saint John, Revel. 20.6. where he pronounceth them blessed, who have their part in the first Resurrection.] True indeed, the Resurrection there spoken of, is properly a general Resurrection of whole Churches and Nations; like that of the restoring of the people of the Jews, which was represented unto the Prophet Ezekiel, by the resurrection of those dry bones, Ezek. 37. And is called by the Apostle, Life from the dead, Rom, 11.15. Such a Resurrection shall there be of the Church after the thousand years, (a set time determined and appointed by God;) it shall be raised up from a low estate to a flourishing condition, chief in regard of spiritual Privileges. This is the first Resurrection, (saith the verse foregoing.) But to have part in this first Resurrection, is, not barely to live in those times, to be eye-witnesses of that Church-state, but to share in it; to feel the power and efficacy of those means, those Ordinances, which shall then be plentifully afforded, and powerfully dispensed, in the quickening of them spiritually, in raising them up from the death of sin, to the life of grace. This is a Resurrection, the first Resurrection, the Resurrection of the soul: The other, the second Resurrection, the Resurrection of the body; of which the Apostle discourseth in that 1 Cor. 1●. and frequently elsewhere. Quest. Now which of these shall we conceive the Apostle to aim at here in the Text? And which of these is it that carries such a Resemblance of the Resurrection of Jesus Christ? Ans. To this it is variously answered. The Text by some understood of the former. Amongst expositors, some are for the one; others for the other. chrysostom, Origen, Tertullian, with divers other after them, understand it of the former, the second Resurrection. And they contend, it must be so understood. How else saith the Apostle here, We shall be also of his Resurrection? speaking not in the present, but in the future tense; not sumus, but erimus; not we are, but we shall be. Now (say they,) as for that first Resurrection, that is passed already with believers. In this sense Hymenaeus and Philetus, and their followers, were not mistaken, when they held that the Resurrection was passed already, 2 Tim. 2.18. True, it is so, being understood only of the first Resurrection, the Resurrection of the soul, that is passed in a regenerate person, in whom the work of Sanctification is begun, he is already raised from death to life. But there is a second Resurrection, a Resurrection of the body, which they heretically denied, and that is to come: And of that (say they) speaketh the Apostle here in the Text, [If we have been planted together in the likeness of his death, we shall be also of his Resurrection.] By others of the later. 2. Others, and that the greatest part, understand it rather of the former of these, the first Resurrection, the Resurrection of the soul, when it is raised from the death of sin, to the life of righteousness. Of this speaks the Apostle in the verse foregoing, [That like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.] And of this Resurrection it is, (say they) that here he speaketh; the first Resurrection. Object. But how then, saith he, We shall be; Why the Apostle here useth the future tense? speaking of believers? We shall be planted in the likeness of his Resurrection? What, are they not so already? Upon their believing on Christ they are engrafted with him in the likeness of both these; both of his Death, and Resurrection. Being regenerated, they have both the parts of Sanctification wrought in them; not only Mortification, but also Vivification. As they are dead to sin, so they are quickened, and raised to a new life. The first Resurrection in 〈◊〉 〈◊〉 Ans. To this Beza returns answer. True, they are so, but they are so but in part. The work is but imperfect in them. As they are but in part dead, so they are but in part raised to newness of life. Such a mutual, both Relation, and Proportion, there is betwixt these two; this death, and this life; this death of sin, this life of grace. Where the one is, the other is. But as the one is imperfect, so is the other: And so as the one increaseth, so doth the other. And hereupon (saith he) the Apostle chooseth rather to speak in the future, then in the present tense: rather we shall be, than we are, or have been: because as we are not yet quite dead unto sin, there being still some remainders of corruption left in the soul; so neither are we wholly raised from the dead to a new life. Only the work is begun, daily increasing more and more, until it shall come to full perfection in heaven. And therefore, saith the Apostle, We shall be also in the likeness of his Resurrection. Quest. Now, which of these ways shall we take? Which of these Expositions shall we pitch upon? Ans. Truth is, Both may here be understood, though principally the later. Each carries a fair aspect with it. And (for my own part) I see no inconvenience in taking them in both: Only I must acknowledge, the later of them I look upon as most properly and principally intended and aimed at by the Apostle; yet so as not excluding the former. In such a joint sense that phrase of the Apostles is expounded, Phil. 3.10. where he maketh it his wish, that he might know the power of Christ's Resurrection; that is, that he might by experience find the same power put forth in him, which raised Christ from the dead, working in him a double Resurrection; first, raising him from the death of sin to the life of grace here, and then from the death of nature to the life of glory hereafter. And in a like joint sense are we to understand the same Apostle in the 8th verse of this Rom. 6. If now we be dead with Christ, we believe that we shall also live with him.] Live with him, viz. in the life of grace on earth, and glory in heaven: Both which make up one and the same life; only differing in degree; whence it is that they are both comprehended under that one word of Glorification, Rom. 8.30. Whom he justified, them also he 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 show 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 righteousness; 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 general; of his Resurrection in particular. Touch upon each distinctly. 1. In the general. 1. In general, of a corporal Resurrection. This spiritual Resurrection carrieth with it a resemblance of a corporal 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 only 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 spiritual 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 likeness of his death, we shall be also in the likeness of his resurrection.] Such was the Resurrection of Christ; He first died, before he risen 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 Righteousness. This is the order which the Spirit of God in Scripture every where prescribeth and layeth down, Psal. 34.14. Depart from evil, and do good, Isai. 1.16, 17. Cease to do evil, learn to do well, 1 Pet. 3.11. If any man will love life, and see good days, let him eschew evil, and do good. As in natural works, Privation goeth before Generation; so in this spiritual 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 corporal Resurrection until 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 spiritual 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 souls 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 spiritual resembles a corporal 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; enabling it to exercise the operations of a natural life. And such is the spiritual Resurrection; a motion from death to life, from the death of sin, to the life of righteousness, caused by the return of the Spirit of God unto the soul, enabling it to exercise the operations of a spiritual life. Mark it: Such is this spiritual Resurrection. Spiritual Resurrection, what. The quickening 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, etc. 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 spiritual life, than a dead man of the natural. And as dead, so buried. Their souls daily (as it were) putrifying and rotting in the grave of sinful corruption. Such is the state of all men in their natural 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 quickened 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 spiritual death, the soul of man died. And in that state it continueth, under the power of this spiritual 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 spiritual life; to live in the Spirit; and to walk 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 Spiritual resembles the Corporal Resurrection, as in the Order and Nature, so in the Integrity of the work. Such is the Corporal Resurrection, a raising up, not of some one, or more members only, but of the whole body. And such is this Spiritual Resurrection; It is a raising up of the whole man. Even as I said before of Mortification; It is an entire work, running thorough the whole man, and thorough the whole body of sin: A separating of the soul not only 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 find 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 Paul's prayer for his Thessalonians, 1 Thes. 5.23. Now the very God of peace sanctify you wholly, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole man in every part;) and I pray God that your whole Spirit, Soul and Body be preserved blameless 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 feels the virtue 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 mind, Eph. 4.23.] and that by putting a new light into it, [Ye were sometimes darkness, but now ye 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 fears, new loves, new joys, new sorrows, new hopes, new confidences. In the Body, all the members are renewed in respect of their obediential faculty, being no longer what they were, Instruments of unrighteousness unto sin, but Instruments of Righteousness unto Holiness, Rom. 6.13. Thus the believer being in Christ, he is made a New Creature. Old things are passed away, All things are become new, 2 Corinthians 5.17. Thus doth the Grace of Christ, equalise the sin of Adam. Adam's sin, like a desperate poison, it spread itself through the whole man, infecting all, bringing death upon all. So doth the Grace of Christ; like a Sovereign antidote, it diffuseth itself through the whole man, healing, restoring, renewing all: The salve is as large as the sore. 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 himself 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 spiritual 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 inferior 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 greatness of his power towards them which believe: According to the working of his mighty power which he wrought in Christ, when he 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 Righteousness, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exceeding greatness of power, no less than that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that effectual working of the power of his might, which he put forth in raising Christ from the grave. Applic. Much then are they mistaken, who conceive the work of the holy Ghost, Conversion more than a Moral suasion. in producing and breeding faith and Holiness in the soul, to be no more but a moral suasion, to which it is in the power & choice of man himself to yield or not to yield. Surely such a suasion cannot be said to be the working of God's mighty power, like that whereby he raised Christ from the dead. Resurrection imports more than a suasion. They are not all the Arguments and persuasions 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 carcase to give motion to it. So is it here. They are not all the most persuasive 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 spiritual 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, etc. 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 Believers. A. To this it is answered. As for that exhortation, it may be conceived to be directed to believers; Even they sometimes sleep: So did the five wise Virgins, as well as the foolish. All slumbered and slept, Mat. 25.5. And they may seem sometimes to fall into a dead sleep, through the surprisal of carnal 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 suppose it be directed to others, men dead in trespasses and sins, Such exhortations not useless to others. yet such Exhortations are not useless unto them; In as much as through those channels God is pleased to convey his grace and spirit, whereby he enables them to do what he requireth from them. Thus in raising Jairus his daughter from the deathbed, our Saviour calls to her, Talitha Cumi, Damsel, arise; Mark. 5.41. And in raising Lazarus from the grave, he cries unto him, Lazarus come forth, Joh. 11.43. not that either the one, or the other had power of themselves to do what was commanded, but there was a power went forth together with the word; like that which went forth with that Creating word at the first; God said, Let there be light, and there was light, Gen. 1. There was a power went forth with the word, giving a being to that which was not. Thus doth God call things which are not, as if they were, Rom. 4.17. By his word making things to be what they were not. And thus doth be call upon dead souls to awake and arise; by and through his word conveying that spirit and power unto his Elect, whereby they are enabled to do what of themselves they cannot. The first Resurrection is a work of no less power, no less difficulty than the second. 5. To these add, in the fifth place, Resemb. 5. This spiritual resembles the corporal Resurrection in the Indisposition of the Subject. In the indisposition of the Subject. A dead Corpse lying in the grave, it hath no disposition, no aptitude, no inclination to rise again. As it cannot raise itself, so neither can it do any thing in a way of tendency towards its own resurrection. It can no ways fit, or prepare itself for it: Nay, it cannot so much as will, or desire it. Even such an indisposition is there in a dead soul to this first Resurrection. A soul dead in sin, as it cannot raise itself to the life of grace, so neither can it do any thing which tendeth that way. Such an Impotency is there in man since the fall: All are now by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without power: [When we were yet without strength, Christ died for us, Rom. 5.6.] Not able to contribute aught towards this blessed change. Not able to do any thing by way of preparation, to fit themselves for the receiving of the grace of God: no, nor yet so much as will and desire it: when the grace of God first meeteth with man, it findeth him a mere patient, like a dead body lying in the grave, having only a passive capacity, rendering him a subject capable of receiving the impressions of grace, and so of having a new life put into him. Man hath not only an outward, but an inward Impediment to this Resurrection. So indisposed is man naturally to the work of God's grace; not only having an outward Impediment, (as Papists and Arminians would have it,) like a Prisoner, (as some of them frame the similitude,) who having fetters upon his legs, cannot walk; but yet he hath an inward power in himself so to do, if that outward impediment were removed. Not only so, but man hath also an inward impediment: Being like a dead carcase lying in the grave, which though all the grave-clothes be taken from it, yet it cannot move nor stir, until a new life be put into it: Until God doth breathe the breath of a new life into the soul, the man is whole indisposed unto this blessed change. I might go a step further, Man not only indisposed, but averse to this Resurrection. and show you how he is not only indisposed to this life, but averse to it. In which respect the first Resurrection goeth beyond the second. The second Resurrection meeteth with a Body, which though of itself it be indisposed to live again, yet it maketh no resistance, no opposition against its own resurrection. But in the first Resurrection, when God cometh to raise up a dead soul from the grave of sin, he findeth it not only indisposed, but opposite to it, making resistance against the work of his grace: Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: As your fathers did, so do ye, (saith Saint Stephen to the Jews,) Acts 7.51. To these I might yet add one more. 6. This spiritual resembles the corporal Resurrection in the efficient causes of it; Resemb. 6. The Efficient Causes of it. and that both Principal, and Ministerial, and Instrumental. In the second Resurrection, the Resurrection of the body, the Principal Efficient is God himself; the Ministerial, the Angels, the Instrumental, the sound of a Trumpet. You have them all together, 1 Thes. 4.16. The Lord himself shall descend from heaven with a shout, with the voice of an Archangel, and with the Trumpet of God, and the dead in Christ shall arise.] Now see a resemblance of all these in the first Resurrection. The same Principal Efficient; God. God quickeneth the dead, Rom. 4.17. as dead bodies, so dead souls. The like Ministerial, and Instrumental Cause. Herein God maketh use of his Angels, Revel. 2. & 3. and of his Trumpet: His Angels, the Angels of the Churches, the Ministers of the Gospel, whom he now sendeth forth to gather together his Elect from the four winds, from one end of Heaven to the other, Mat. 24.31. His Trumpet, is his word in the mouth of his Ministers. A spiritual Trumpet, shadowed out by those silver Trumpets under the Law, by the sounding whereof the Priests called the people to the public Assemblies on earth. Numb. 10.2. Thus do the Ministers of the Gospel, by lifting up their voice like a Trumpet, (as it is given in charge to the Prophet Isaiah, Isai. 58.1.) by preaching and publishing the Gospel, they call men to the Kingdom of God; Hereby awakening and raising them up. The hour is coming, and now is, (saith our Saviour) when the dead shall hear the voice of the Son of God, and they which hear it shall live, John 5.25. Men dead in sin hear the voice of Christ in the Ministry of his Word, and thereby (the Spirit concurring with the Ordinance, and giving efficacy to it,) they are quickened and raised up to a new, spiritual, and heavenly life; Even as dead bodies shall be at the last day raised from their graves by the voice of an Archangel, and sound of a Trumpet. Thus than you see this General made out: How that the first resurrection, the resurrection of the soul from the death of sin, to the life of righteousness, carries with it the resemblance of [a] Resurrection, resembling it in the Order, in the Nature, in the Integrity, in the Difficulty of the work, in the Indisposition of the Subject, in the Efficient Causes of it, both Principal; Ministerial, and Instrumental. Now come we (in the second place) to see how it resembleth the Resurrection of Christ, 2. The spiritual Resurrection resembles the Resurrection of Christ. So it doth. 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 baptism into death.] That like as he was raised from the dead to the Glory of the Father, so we also should walk in newness of life.] In which passage we may take notice of two things touching the Resurrection of Christ, Two general Resemblances taken from the verse foregoing. both useful 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 newness 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 virtue.] The Original 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 spiritual Resurrection resembling his corporal Resurrection. General 1. In the newness of his life. 1. In the newness 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. Tabytha, 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 natural, to a spiritual life: for continuance, he was raised from a mortal, Such is the Christian's life. to an immortal life. And herein the Christian's first Resurrection carries with it a resemblance of his Resurrection. Being 1. In the General, 1. In the general, a new life. a raising up of the soul to a new life: [That we should walk in newness of life,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Newness 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 shown 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, sinful corruption; whereunto all mere natural 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 Holiness, or Sanctification, (as Paul calleth it, Rom. 1.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Spirit which dwelled 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 newness of spirit, Rom. 7.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; newness of spirit, for a new spirit; even the Spirit of God, by which believers are acted, and according to the dictates, directions, motion's 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, carnal reason. It may be, the precepts of men, humane Laws and Constitutions, which he dare not transgress 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 worldliness 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 himself, to his own honour, profit, pleasure, ease. Still in whatever he doth, he reflects upon himself, making self the ultimate and last end of all. But now the new creature hath a new end of his life; not himself, but God: None of us liveth to himself, (saith the Apostle, Rom. 14.7, 8.) but whether we live, we live unto the Lord, etc. Thus doth the true Christian live; He liveth to the Lord. 1. Acknowledging him to be his Sovereign Lord, and himself his servant, in duty bound to yield obedience to him in doing, in suffering his will. 2. Framing and ordering his life and conversation according to his will in all things. 3. Depending upon him for protection, provision, wages. 4. Referring and applying his life in the whole course of it to his honour and glory: Whether ye eat or drink, or whatsoever ye do, do all to the glory of God, 1 Cor. 10.31. This a Christian should do: And this, so far as he is regenerate, he doth. And thus is his life a new life, having a new end. 4. Ordered after a new manner. 4. Ordered after a new manner. His conversation is a new conversation, far different from what it was. Time was, when it was a vain conversation. So Saint Peter calleth the conversation of all men before the grace of God meet with them, 1 Pet. 1.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a vain conversation: And so it is: 1. Proceeding from the vanity of their minds, Ephes. 4.17. And 2dly, In regard of the unprofitableness, fruitlessness of it: Men weary themselves for very vanity, (as Habakuk speaketh, Hab. 2.13.) What fruit had ye in those things whereof ye are now ashamed? (saith Paul to his Romans here,) ver. 21. of this Chapter. A vain, and a carnal conversation, intending chief the fulfilling the lusts of the flesh: We in times past had our conversation in the lusts of our flesh, Ephes. 2.3. Perhaps it was a filthy conversation, like that of those wicked Sodomites, 2 Pet. 2.7. It may be, a blind, superstitious conversation, like that of Paul's before his conversion, Gal. 1.13. zealously bend against God, against his truth, servants, purity of worship, power of godliness: Such it was. But now behold a new life, a new conversation, viz. such a conversation, as becometh the Gospel, Phil. 1.27. a good conversation, Jam. 3.13. an honest conversation, 1 Pet. 2.12. a profitable conversation he that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unprofitable before, is now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, profitable to himself, and others, (as Paul saith of Onesimus,) Philem. 11, 12. And upright conversation, Psal. 37.14. an holy conversation, 1 Pet. 1.15. an heavenly conversation, Phil. 3.20. Thus is the believer raised as Christ was, to a new life. This in the General. 2. In Particular: 2. In particular, Resembling the life of Christ; being as his was. This new life to which the believer is raised, resembles the life of Christ, both for kind, and continuance: For kind, it is a spiritual life; for continuance, an immortal life. Such was the life to which Christ was raised; therein differing from the life of others whom we read to have been raised again. They were raised up to the same life which they lived before, to a natural life, to a mortal life. A natural life, so as they stood in need of meats and drinks, and such other supports of nature as they did before: When our Saviour had raised Jairus his daughter, he presently commanded to give her meat, Luke 8.55. And as a natural, so a mortal life: They all died again. But it was otherwise with our blessed Saviour; The life which he was raised to, was a spiritual, an immortal life. A spiritual life, not upheld by creature-supports and comforts, as formerly it was True, our Saviour did use some of the creatures after his Resurrection, as the story informs us of his eating the broiled fish, and honeycomb, which his Disciples gave him, Luke 24.42. But this he did not out of any necessity of nature, but only for the confirmation of his Disciples faith in the truth of his Resurrection, and reality of his present apparition. He lived then a spiritual life; and that an immortal life: He was raised from the dead, no more to return to corruption, (as Paul hath it in his Sermon at Antioch,) Acts 13.34. Christ being dead, he dieth no more, (saith our Apostle, ver. 9 of this Chapter:) In that he died, he died to sin once, ver. 10. And in both these doth the Christian's spiritual Resurrection carry a resemblance of his Resurrection; being a raising up of the soul to a spiritual, to an immortal life. 1. To a spiritual life. 1. A spiritual life. Such is the life of a regenerate person. He that before was only a natural man, (as Paul calls the unregenerate person, 1 Cor. 2.14.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a carnal man, (as Paul saith of himself, so far forth as he was unregenerate, Rom. 7.14.) living only a natural, a carnal life; he is now made a spiritual man, (as Paul calls him, 1 Cor. 2.15.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, endued with the Spirit of God, and so living a spiritual life: Not living by sense, or yet by carnal reason, as sometime he did; but by faith: The life which I now live in the flesh, (saith the Apostle,) I live by the faith of the Son of God, Gal. 2.20. Paul still lived a natural life, he lived in the flesh; but it was after a spiritual manner, he lived by faith. So doth every regenerate person in measure; so far forth as he is regenerate, he liveth a spiritual and heavenly life; having spiritual meat and drink: (as the Apostle calls the Manna, and water in the wilderness, 1 Cor. 10.3, 4.) Seeking after spiritual, and heavenly things: Whilst others mind nothing but earthly things, (as Paul saith of sensual persons, Phil. 3.19.) profits, and pleasures, and honours, curvae in terras animae, etc. having their souls bowed downwards, grovelling upon the earth, like the Serpent's brood, feeding upon dust; the regenerate person, so far forth as he is regenerate, he minds and seeketh the things which are above, Col. 3.2, 3. His conversation, his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his chief negotiation and business is in heaven, Phil. 3.20. The chief things which his thoughts are most seriously intent upon, and taken up about, are heavenly things. How a Christian useth the things of this world. As for the things of this world, true, he useth them: but how? why, even as our Saviour did the broiled fish and honeycomb, as as if he used them not. He hath learned that distinction of Augustine's, or rather of Paul's, 1 Cor. 7.30, 31.) betwixt uti and frui, using and enjoying: He useth earth, and earthly things; but he enjoyeth God, and heavenly things: making the one his viaticum, his voyage-provision; the other his possession, his portion: Thou art my portion, O Lord, (saith David,) Psal. 119.57. As for the things of this life, his heart doth not run after them in such an inordinate way, as sometimes it did. 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 shall never thirst:] that is, he shall find a full satisfaction in me, as that he shall not hunger and thirst after other things as sometimes he did; his soul shall not run out inordinately after creature-comforts, to seek for happiness 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 spiritual life. 2. An immortal life. 2. And (secondly,) an immortal life. Thus was Christ raised, never to die again. And so is the Christian raised: So the Apostle himself 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 yourselves also dead unto sin, but alive unto God, through Jesus Christ our Lord. Let not sin therefore reign in your mortal bodies, etc.] 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. Express 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 spiritual 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 corporal 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 Ministry of his word. [And they which hear this word,] hear it with faith, [They shall live,] live a spiritual 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 usual custom, taketh occasion from the corporal Resurrection before spoken of, to instruct Martha in the doctrine of the spiritual 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 spiritual life. [And whosoever (so) liveth, and believeth on me, shall never die;] never die a spiritual 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, shall abide in him; that Spirit of grace which he hath received, shall maintain this spiritual 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 righteousness, Rom. 8.10. that is, (as Diodate and Beza, and others expound it,) the body is yet subject to corporal 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 righteousness of Christ imputed unto them. Their bodies they are daily decaying, daily dying, as Paul saith of himself, 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 shall have no power, Rev. 20.6. The second death is eternal 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 immortal 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 immortal 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 bitterness of it being taken away. As for those true and terrible deaths, spiritual death, the death of the soul; eternal 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 devils in the world could not drag him to the grave again, being once risen from it. The soul that is once risen with Christ, quickened 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 spiritual and eternal 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 general to a new life; in the particular, to a spiritual, to an immortal life. General 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 General. 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 glorify him. Passively, to be glorified with him. 1. To glorify him: [Father, glorify thy Son, that thy Son also may glorify thee:] So our Saviour gins his prayer, John 17.1. This Jesus Christ now doth; being risen from the dead, and living and reigning with his Father, he maketh it his work to glorify him. In that he liveth, (saith the Apostle, ver. 10. of this Chapter,) he liveth unto God; that is, with God, to the Glory of God. 2. To be glorified with him: [And now, 2. Passively, to be glorified with God. O Father, glorify thy Son with the self same glory which I had with thee before the world was: (So he goeth on John 17.15.) This Glory, the Godhead of Christ, the second Person, reassumed after his Resurrection; and the Manhood was assumed to the participation of the same glory, in such a degree and measure as it was capable of. Thus was Christ raised from the dead to the Glory of the Father. And in this, Thus is the believer raised. the Christian's Resurrection carrieth with it a like resemblance of his Resurrection. He is thus raised from the death of sin to the glory of God his Father. Actively, to the glorifying of him: Passively, to be glorified with him. 1. To the glorifying of him. 1. Actively to the glorifying of God. This is the end wherefore God bestoweth this his grace upon his Elect people, viz. that they should be to the praise of his glory, Ephes. 1.12. which they are, when his grace shineth forth in them. Now they are to the glory of God, glorifying of him themselves: Therefore glorify God in your bodies, and in your spirit, for they are Gods, 1 Cor. 6.20. And others glorify God on their behalf: Let your light so shine before men, that others seeing your good works, may glorify your Father which is in heaven, Mat. 5.16. Thus is the believer raised to the glory of God, in as much as those fruits of Righteousness and Holiness, which are conspicuous in his renewed conversation, they are by Jesus Christ to the praise and glory of God, Phil. 1.11. 2. Passively, to be glorified with him. 2. He is raised to be glorified with God his Father. God hath called us to glory and virtue, (saith Saint Peter,) 2 Pet. 1.3. to virtue on earth, to glory in heaven. Thence is it (as I told you) that Sanctification is comprehended under the name of Glorification, Rom. 8.30. The one is a pledge of the other; Grace ends in Glory. The glory which thou gavest me, (saith our Saviour) I have given them, John 17.22. speaking, not of that power of working miracles, (called the glory of God, John 11.40.) which he gave unto his Apostles after his Ascension, (as Grotius apprehends it,) but of that eternal glory which himself was now to enter upon. This he had purchased for them, and all believers; this he had promised to them, and this in due season he will confer upon them: Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my glory, ver. 24. This shall all believers do: They shall continually be with the Lord, beholding his glory. And beholding it, they shall be transformed into it. We all with open face as in a glass, beholding the glory of the Lord, are changed into the same image, from glory to glory, 2 Cor. 3. last. from grace to grace, and from grace to glory. To this believers are called, to the obtaining of the glory of the Lord Jesus Christ, 2 Thes. 2.15. And this they shall have possession of, Christ waited for his Glory after his Resurrection, and so doth the Believer. Though not presently: I might add that as another Resemblance, which I shall only touch upon. Christ being raised from the dead, he was raised to the glory of God his Father, yet was he not presently possessed of that Glory: He waited for a time, during his forty days betwixt his Resurrection and Ascension. In the mean time, he was not perfect, as he should be. So much he willeth Mary to take notice of, John 20.17. where he saith to her, Touch me not, for I am not yet ascended unto my Father;] intimating to her, that he would not have her to fix her thoughts so much upon his present condition, in as much as that was not the highest pitch of his Exaltation, which was to follow upon his Ascension. Thus fareth it with the Christian: though he be raised up to the glory of God his Father, made an Heir of glory, as all true believers are, If children, than heirs, heirs of God, and joint heirs with Jesus Christ, Rom. 8.17. Through the grace of God already vouchsafed to them, they are made in measure meet to be partakers of the inheritance of the Saints in light, (as the Apostle hath it, Col. 1.12.) yet is he an heir under age, having a Jus ad rem, but not in re, a Right to heavenly glory through Christ, but not the actual possession of it. For this he must wait: We which have the first fruits of the spirit, (saith the Apostle, Rom. 8.23.) even we ourselves groan within ourselves, waiting for the Adoption, even the Redemption of our bodies.] Believers they have received the first fruits of the spirit, those graces of the spirit which are to them a pledge and assurance of the full crop of perfect glorification in due season: But this they must wait for until the time appointed of the Father. They are raised up to the glory of God the Father, but not presently glorified. I shall proceed no further. Thus you see this Parallel made out; and withal the first branch of the former Proposition made good, viz. that the Christian's first, his spiritual Resurrection, carries with it a resemblance of Christ's Resurrection. 2. The believers corporal Resurrection resembling Christ's. And so shall his corporal resurrection. There is the 2d branch: upon which I shall not insist long, looking upon the former as principally eyed by the Apostle in this place. As the believer is comformable to the resurrection of Christ in this first resurrection, the resurrection of his soul, so he shall be in the second Resurrection, the resurrection of his body. This shall carry a resemblance of Christ's Resurrection. As Christ was raised, so shall the believer be raised. The Parallel or Comparison betwixt these two, I might show you in divers particulars: I shall mention some few of the principal, reducing them to two heads. The Christian's Resurrection shall resemble the Resurrection of Christ, both in the verity, and quality of it. Two general Resemblances. 1. In the Verity of it. 1. In the Verity of it, It shall be a true Resurrection: Such was the Resurrection of Jesus Christ, a true Resurrection. The same body that was buried, was raised again: Christ's Resurrection a true Resurrection. Destroy this Temple, (saith our Saviour to the Jews,) and in three days I will raise it up again, Joh. 2.19. This he spoke of the Temple of his Body, (saith the Evangelist, ver. 21. This Temple the Jews destroyed; & this Temple he raised up again. Not another Temple, another Body in the room of it, but the same body. That it was so, he sufficiently manifested it to his Disciples after his Resurrection; conversing with them to that end, that they and others might be assured of the truth of his Resurrection. To this end he not only spoke to them, but eat with them; withal showing them his martyred, crucified body: Behold my hands, and my feet, that it is I myself: handle me, and see, &c: (so he speaks to his Disciples,) Luke 24.39, 40. And afterwards, when Thomas, not being at that time present with the rest, was not satisfied concerning it, he so far condescended to his weakness, as to permit him to put his fingers into the prints of the nails, and thrust his hand into his side, John 20.27. Ipse & auditus, & visus, & ne phantasma crederetur, etiam contrectatus. Tertul. advers. Praxeam. Thus did Christ manifest the reality of his Resurrection, by audible, visible, sensible demonstrations: He was both heard, and seen, and handled, that none might ever question the truth of it. Such was his Resurrection. Such I shall the Believer's be. And such shall the Believers Resurrection be, a true Resurrection. The same body which dieth, shall rise again; not another created, and substituted in the room of it, (as the Manichees, and some other Heretics of old fond dreamt,) but the same individual body. This was an Article of Job's faith, I know (saith he) that my Redeemer liveth, and shall at the last day stand on the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God, whom I shall see for myself, and mine eyes shall behold, and not another, Job 19.25, 26, 27. Job was confident that that very body which he should lay down in the grave, should be raised up at the last day. And hereof Paul was as confident as he, 1 Cor. 15.53. This corruptible must put on incorruption, and this mortal must put on immortality:] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This corruptible, this mortal. So the Apostle spoke, (saith Tertullian, Tertul. adversus Martion. ) tenens utique carnem suam; touching or pointing at his own flesh: This very flesh and blood, this numerical, identical Body shall rise again: Tertul. libro de Resurrectione. Resurget caro, & quidem omnis, & quidem ipsa, & quidem integra, (so the same Author.) There shall be a Resurrection of the flesh, of all flesh, of the same flesh, and of the whole flesh. The same body shall be raised again. That it shall be so, and must be so, Paul's reason is convincing, 2 Cor. 5.10. We must all appear before the Judgement Seat of Christ, that every one may receive the things done in the body, whether good, or evil.] This is the end of the Resurrection, that there may be a compensation, a retribution; a gracious remuneration, a just retaliation, according to what men have done in the body. Now should there another body be substituted in the room of that body, which was the souls companion here upon earth, this new body having done neither good nor evil, what equity or congruity, that it should receive either reward, or punishment? The same body that sinned, must suffer. The same body that suffered for Christ, shall be glorified with Christ. And therefore the same body shall rise again: As Christ was raised, so shall all Believers be, for the verity of their Resurrection. But this is common with them to all others. 2. In the second place, 2d General Resemblance. In the Quality of it: being Their Resurrection shall resemble his in the Quality of it. His Resurrection was a Resurrection unto life, and that life a spiritual life, and a glorious life, and an eternal life. And such shall the Resurrection of all true Believers be. 1. A Resurrection to life. 1. A Resurrection to life. Therein differing from the Resurrection of others. So our Saviour sets it forth, John 5.29. The hour is coming in the which all that are in the graves, shall hear his voice, and shall come forth; they that have done good, unto the Resurrection of life; and they that have done evil, unto the Resurrection of damnation.] Thus shall believers have a peculiar Resurrection: Whence it is that they are called the Children of the Resurrection; Luke 20.36. because they shall obtain a better Resurrection, (as the Author to the Hebrews calls it, Heb. 11.35.) better than others. Their Resurrection shall not be a bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only a Resurrection, but a Resurrection to life. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as our Saviour there calleth it,) the Resurrection of life. Such shall be the Resurrection of the just, (as our Saviour calls it, Luke 14.14.) Such as are Evangelically just, through the righteousness of Christ imputed to them, themselves also endeavouring after righteousness. [They shall come forth to the Resurrection of Life:] whereas others, [They that have done evil,] the workers of iniquity (as our Saviour describeth them, Mat. 7.28. Luke 13.27. therein speaking in the language of the Psalmist, Psal. 5.5. & 125.5.) Such as make a practice of sin, they shall come forth to the Resurrection of Judgement, (so the Original hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) that is, of condemnation, punishment. So it is explained Mat. 25. last. These shall go into everlasting punishment, but the righteous into life eternal.] In this shall the resurrection of believers resemble the resurrection of Christ, It shall be a resurrection unto life. 2. And that life a spiritual life. 2. And that life (in the 2d place) shall be a spiritual Life. Such was the life of Jesus Christ, (as I have shown you) after his Resurrection. And such shall the lives of God's Saints then be. They shall then live a spiritual life, their bodies being then made spiritual bodies: That is the Apostles Epithet, 1 Cor. 15.44. So shall it be in the Resurrection of the dead, (dead Saints.) It is sown a natural, it is raised a spiritual body.] The body, whilst it liveth here, is a natural body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an animal body, maintained by natural means, as meats and drinks, & breathing and sleeping, as other Animals are; subject to all the infirmities of impaired nature, sicknesses, age, death. Such it is. But in the Resurrection it shall be elevated to an higher state of perfection, made a spiritual body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not in respect of substance, as if the body should be turned into a spirit, or into an Airy, Ethereal Substance,, (as some have fond imagined,) but in respect of the Qualities and Perfections, which it shall then be endued with. It shall then subsist without the help of natural supports: neither shall it thenceforth be subject to any such natural infirmities. That which was sown in weakness, shall be raised in power, 1 Cor. 15.43. The body shall be maintained in that state to which it is raised by the continued efflux of a supernatural power, so as the person shall thenceforth live after a sort an Angelical Life, according to that of our Saviour, Mat. 22.30. In the Resurrection, they neither marry, nor are given in marriage, but are as the Angels of God in heaven.] Not standing in need of any natural, much less carnal comforts, or contentments, such as the flesh was here delighted in. In which respect also the body may be said then to be a spiritual body, in as much as it shall then be freed from all carnal desires, being wholly subject to, and ruled by the Spirit. Thus shall Believers be raised to a spiritual life. 3. A glorious life. 3. And that (in the third place) a glorious life. Such was the life of Jesus Christ, to which he was raised. A Praeludium whereof he shown unto some of his Disciples in that his Transfiguration upon the Mount, Mat. 17.2. He was transfigured before them, (saith the Text,) and his face did shine as the sun, and his raiment white was as the light.] A dark Representation of that transcendent light of glory, whereinto he was to enter, and whereof he was to be swallowed up after his Resurrection. Ought not Christ to suffer these things, and so to enter into his glory? (saith he to his Disciples.) Luke 24.26. This he did upon his Ascension into heaven. From thenceforth he enjoyed a glorious life, even his body being made a glorious body, (as the Apostle calls it,) Phil. 3.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a body of glory: Such was his Resurrection. And herein shall the Believer's Resurrection answer his. It shall be a Resurrection unto Glory [It is sown in dishonour, it is raised in glory, (saith the Apostle of the body of a believer,) 1 Cor. 15.43. To which that of the same Apostle answers, Phil. 3. last. He shall change our vile body, that it may be like unto his glorious body.] The bodies of God's Saints whilst they live, are vile bodies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bodies of abasement, vileness, (as the Original there hath it,) subject to manifold infirmities, diseases; some of which are so loathsome, as may well denominate them vile bodies: much more when they are dead. The soul being departed, (which was as salt to them whilst it dwelled in them,) now they become putrifying, stinking carcases, fit for nothing but to be removed out of sight. Thus are they sown in dishonour, buried out of sight, that they may not be noisome and offensive to the living. But they shall be raised in glory, glorious bodies; made in their measure conformable to the glorious body of Jesus Christ, partaking with him in the same glory, the same for kind, though not for degree. A representation hereof we see in Moses, who having been with God for a time in the Mount, he came down with his face shining, Exod. 34.30. Behold the skin of his face shone.] By the reflex of the divine Glory which he there beheld, his face became glorious, (as the Greek there translates it, and the Apostle allegeth it, 2 Cor. 3.7.) Even so shall the bodies of God's Saints, when they shall come to stand in the presence of their glorified Saviour, beholding his glory, (which they shall do, Father, I will that they also whom thou hast given me, be with me, where I am, that they may behold my glory which thou hast given me, John 17.24.) they shall be transformed into it. [We know that when he shall appear, we shall be like him, (saith Saint John,) for we shall see him as he is, 1 John 3.2. Like him in glory: When Christ who is our life shall appear, then shall we also appear with him in glory, Col. 3.4. 4. An Eternal life. 4. Lastly, This life being a glorious life, it shall also be an eternal life. Such was the life of Jesus Christ, (as I shown you:) Christ being risen from the dead, dieth no more. And such shall the Resurrection of all that are Christ's be: This corruptible must put on incorruption, and this mortal must put on immortality, 1 Cor. 15.53. As the death of the wicked, to which they shall be raised, shall be eternal; Their worm dieth not, and their fire goeth not out, Mar. 9.44. So shall the life of the righteous: These shall go into everlasting punishment, but the righteous into life eternal, Mat. 25. last. In this respect also they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like unto, or equal to the Angels, Luke 20.35, 36. They which shall be accounted worthy to obtain this world, and the Resurrection from the dead, (viz. this Resurrection of life) They neither marry, nor are given in marriage, (there is no need of generation in heaven, where there is no corruption,) neither can they die any more, for they are equal unto the Angels, and are the children of God, being the children of the Resurrection.] viz. of this blessed Resurrection, the Resurrection of the just, which carrieth with it a resemblance of the Resurrection of Jesus Christ. And thus I have dispatched the Doctrinal Part of this first Proposition here held forth unto us: viz. That Believers are, and shall be made conformable to Christ in his Resurrection. They are so here in their first, they shall be hereafter in the second Resurrection. And this Conformity of theirs floweth from Christ and his resurrection. Propos. 2. This Conformity floweth from Christ, and his Resurrection. ] There is the secon Proposition, which I shall dispatch with all possible brevity, and so come to the Application of both together. [The Believers conformity to Christ in his resurrection, floweth from Christ and his resurrection.] So much is insinuated in the phrase in the Text (as I shown you.) To be Engrafted with Christ in the likeness of his resurrection, is to be made partaker of such a resurrection as resembles his, and that by a virtue flowing from him, and his resurrection. Thus doth the Graft revive with the Stock in the Spring time, and that by a virtue which it receiveth from the Stock. And thus is the Christian raised by a virtue flowing from Christ, into whom he is ingraffed: Christ himself being the principal Efficient cause of this resurrection. That he is so, we shall need no other testimony then that of his own, John 11.25. Christ the principal Efficient of this resurrection in the believer. I am the Resurrection and the Life:] that is, the author and worker of the resurrection: so he is both of the first and second resurrection: The Author both of spiritual and eternal life to the Believer. In him was life (saith St John, speaking of Christ) Joh. 1.4. It was so, and is so, and that originally, as water in the fountain. Thus was natural life in the Father; thus is spiritual and eternal life in the Son. As the Father hath life in himself, so he hath given to the Son to have life in himself, John 5.26. God the Father being himself the original and beginning of natural subsistency and life in all the creatures, be hath given to his Son Christ as Mediator, that he should be the Author of spiritual and eternal life to all that are given to him, to all his Elect, quickening whom he pleaseth. As the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will: so you have it ver. 21. of that 5th chap. And hence is it that he is called a quickening spirit, 1 Cor. 15.45. The first man Adam was made a living soul, the last Adam was made a quickening 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 spiritual and eternal life to all his offspring, 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 natural life himself, and did, in a natural way, by way of propagation, convey a natural life to his Posterity; but he could not preserve that life, much less restore it to himself or them. He was only a living soul: But Christ is a quickening spirit, quickening dead souls, and quickening 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 believers obtain from, by, and through Jesus Christ. So much our Apostle willeth them to take notice of, and acknowledge, ver. 11 of this Rom. 6. Likewise reckon ye yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our lord] That believers are alive unto God, that they live a spiritual life, this they own unto Jesus Christ; and are to attribute to him, as being the root of their life. So much the phrase in the Original there imports, which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In Jesus Christ: Even as the Graft liveth in the Stock, so is the believer alive unto God in Jesus Christ, receiving from him that virtue whereby this life is begun, maintained, perfected in him. This it is to be quickened with Christ, Col. 2.13. and to be risen with Christ, Col. 3.1. viz. not only to be quickened and raised as Christ was, but to be quickened and raised by a power and virtue flowing from him, and his resurrection. This is that virtue which Paul so earnestly desired to be made partaker of, Phil. 3.10. That I may know him, and the virtue of his resurrection, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, that power and virtue whereby Christ himself was raised from the dead; or, a power and virtue 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 Christ's resurrection; so may we understand that place of the Apostle Saint Peter, 1 Pet. 1.4. where he saith of believers, that They are begotten again to a lively hope, by the resurrection of Jesus Christ.] So they are, not only 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 itself, which is a fruit of Christ's Resurrection, wrought in them by a virtue 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 Offspring, 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 righteousness 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 shall hear his voice, and shall come forth, John 5.28, 29. But those which are Christ's shall all be raised up in him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Being in him, they shall be raised up in him, by a virtue flowing from him, as from the Head to the members; as from the root to the branches. Hereby shall their dead bodies be quickened, raised, changed; He shall 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 himself,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 woman's touching his garment, Mark 5.30. Jesus knowing that virtue had gone out of him.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not an Adventitious virtue, 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 virtue shall go forth from Jesus Christ at the last day, for the quickening 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 tells 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 virtue flowing from him. Being engrafted in the likeness of his death, they shall be also in the likeness 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 only your ears, but your hearts. Applic. Inquire whether we be made partakers of this Resurrection. Use 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 truly 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 newness of life. Now every of us put the question to ourselves, Numnam ego talis? Am I such a one? Am I thus engrafted with Christ in the likeness of his resurrection? This we are all of us Sacramentally in our Baptism; which being a Sacrament of our Insition, or engrafting into Christ, represents unto us, (according to the twofold Ceremony used in the first Institution of it, viz. Immersion, and Emersion,) a twofold mystery, viz. Mortification, and Vivification; both which we meet with in the verse before the Text. [We are buried with Christ by baptism, that like as he was raised from the dead by the glory of the Father, even so we also should walk in newness of life.] But are we so really and spiritually? If so, then may we comfortably assure ourselves of our union with Jesus Christ, and consequently of our Interest in the merits of his death, unto our Justification, of which the Apostle discourseth in the Chapter foregoing. Certainly, this communion is a fruit of our union: an undoubted evidence that we are engrafted into Christ, if we be thus raised up with him. So are all, Which is common to all, and proper only to the members of Christ. and only the true members of Jesus Christ. When Christ risen out of the grave, he left none of his members behind him. True, the grave-cloaths he did: these Peter and John found in the Sepulchre, when they came to visit their Lord there, John 20.5, 6, 7. They saw the linen cloaths lying, and the napkin which was about his head, wrapped together in a place by itself.] But the body was gone, not a member of it left. Thus there are many who cleave unto Christ, and unto his mystical Body in an outward profession, (as those grave-cloaths did to his natural body,) who upon a strict scrutiny, will be found still lying in the grave of sin. But not so any of the true members of Christ. All that have a true real spiritual union with him, they have also a communion with him, and conformity to him in his resurrection. They are made partakers of this first Resurrection, which carries with it a resemblance of his resurrection. Now, is it so with us? Are we thus engrafted with him in the likeness of his Resurrection? How this shall be known? Quest. But how shall we know whether we be, or no? An useful Question. Ans. A Question not unuseful: The rather, in regard that there are many who deceive themselves herein, taking shadows for substances. Even as Saul judged of Samuel, & his Resurrection, 1 King. 28.12. He thought it to have been the true Samuel, and a true Resurrection; when it was nothing but a spectrum, an Illusion. And as Herod thought of John the Baptist, that he was risen from the dead, when there was no such matter, Mat. 14.2. Thus do many judge of themselves; they flatter their own hearts with an apprehension of a Resurrection, that they are raised from the grave of sin, whereas in truth, their souls still lie rotting, and putrifying, and stinking there. That none of us may be mistaken in a matter of so great consequence, and concernment, let me present you with some evidences whereby the truth of this Resurrection may be discerned where it is, Evidences of the first Resurrection. and ourselves may certainly know whether we be made partakers of it, Enquiry, 1. Have we heard that voice of Christ. or no. 1. In the first place then, Have we ever heard the voice of Christ, or no? By this means it was that Lazarus his body was raised from the grave, John 11.43. by the voice of Christ speaking to him, and calling upon him. And by the same means shall the general Resurrection at the last day be effected. The hour is coming, in which all that are in their graves shall hear his voice, and shall come forth, John 5.28, 29. And by the like means is this first Resurrection wrought. The hour cometh, and now is, when the dead shall hear the voice of the Son of God, and they that hear it, shall live: so you have it verse 25. of that Chapter, our Saviour there speaking of the first Resurrection, (as I have already shown you.) Now, have we ever heard this voice of Christ? Have we heard Christ speaking to us in his word? The voice of his Ministers we have often heard, but have we ever heard the voice of Christ? Fares it not with some of us as it did with young Samuel, who had often heard Elie's voice, but had never heard the voice of the Lord: and therefore he is said as yet not to know the Lord, 1 Sam. 3.7. viz. by way of extraordinary Revelation, by voice and speech. Is it not so with some of us? we have often heard Elie's voice, but have we ever heard the voice of the Lord? We have often heard the voice of Christ's Ministers, but have we ever heard the voice of Christ himself? We have heard the one sounding in our ears, but have we heard the other entering into our hearts, awakening us from our dead sleep? As it is in sleep, so it is in death, (whereof sleep is the image,) the body first awaketh, before it riseth out of the bed or grave: Many of them that sleep in the dust of the earth shall awake, (saith Daniel, speaking of the general Resurrection,) Dan. 12.2. And thus is it in this first Resurrection. Before the soul can arise, it must awake: Awake thou that steepest, and stand up from the dead, Ephes. 5.14. Now, have we heard the voice of Christ awakening us? Have we found such an effectual work of the word upon our hearts? rousing us out of the dead sleep of our sinful security, opening our eyes, making us truly appehensive and sensible of our present condition, causing us to look about us, and to entertain serious thoughts about a Resurrection, of getting out of the state of sin, into a state of grace? Have we heard the voice of the Law, and the voice of the Gospel? & Christ speaking in both? In the Law. Have we heard the voice of the Law? Christ speaking to us as he did to Israel at Mount Sinai, where his voice shook the earth, Heb. 12.26. which it did both literally, shaking the mountain, Exod. 19.18. and metonymically, shaking the persons that heard it: So terrible was the sight, that Moses said, I exceedingly fear, and shake, Heb. 12.21. Now, have we heard such a voice? Have we found at any time such an effect in the word? so shaking us, making such an earthquake, such a heart-quake in our souls? In the vision which Ezekiel saw of the Resurrection of those dead and dry bones, Ezek. 37. he tells us that before they were quickened and raised up, there was a noise, and a shaking, ver. 7. And the story informs us concerning those which seconded Christ, and attended upon him in his Resurrection, Mat. 8.27. that before their Resurrection, the earth did quake, and the rocks rend, and then the graves were opened, and many bodies of Saints which slept arose, & came out of the graves, etc. v. 51.52 53. Such Preparatives God is pleased oftimes, and for the most part, to make use of, in the working of this first Resurrection. Not that he is tied to an uniformity in his way of working, always 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 souls 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 Legal 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 whirlwind, and the Earthquake, and the fire, came the still small voice.] Thus fareth it ordinarily in the work of Conversion. After the Whirlwind, and the Earthquake, and the fire of the Law, cometh the still voice of the Gospel, quieting the soul with the offers of grace and mercy, letting into it some comfortable apprehension of Reconciliation with God through Christ; withal exciting it to lay hold upon that mercy, and to endeavour to walk answerably to it in newness 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 effectual unto us in this way? If so, here is an hopeful 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 ourselves strangers to this blessed work; surely we are as yet in our graves, under the power of a spiritual 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 means 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 she arose straightway. By a like means doth Jeses Christ effect this Resurrection of the soul by putting his spirit into it. By this means was his own Body raised, He was put to death in the flesh, but quickened by the spirit, 1 Pet. 3.18. viz. that divine and eternal spirit which dwelled in his humane nature: And by the same means are dead souls quickened. 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 ye 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 ye 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 means doth Christ cause dead souls (being Captives unto sin) to live, by putting his Spirit into them. Hence is it that he is called a Quickening spirit, 1 Corin. 15.45. Because by this means he shall quicken the dead Bodies of his Saints at the last day, He shall quicken your mortal Bodies by his spirit which dwelleth in you, Rom. 8.11. And by the same means he now quickeneth dead souls, 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 Paul's question to those new Converts, Act. 19.2. Have ye received the Holy Ghost?] This he spoke 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 Paul's 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 we received this spirit by the hearing of faith? Have we so heard the voice of Christ in the doctrine of faith, the Gospel, as that we have received the spirit of Christ? If so, questionless this Spirit will have the same operation and effect in our souls, that it had in the Body of Christ. As it raised up the one, so it will raise up the other. Whereas otherwise, being void and destitute of this Spirit of Christ, we may (like dreaming men) fancy and imagine ourselves to be risen, but we are yet in the grave. This Quickening spirit how discerned. Question. But the Question here will run on. How shall we know whether we have received this Quickening Spirit, or no. A Question that will be very useful in the resolution of it. The rather, because there are so many who pretend to this spirit, (never more than at this day) who yet are mere strangers to it. By the fruits and effects of it. Answer. For your satisfaction, know, that this Quickening spirit, where it is, discovers itself by the fruits and effects of it. Of these fruits and effects I might name many. I shall only single out three of the Principal, which will be properly useful to our present purpose. This Quickening 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 Holiness. 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 God's 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 darkness, John 1.4. a new light shining into the soul of man, which since the fall, is become a dungeon of darkness. As it was with Peter, when God sent his Angel 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 Angels, his Ministers, to fetch them out of the prison, the dungeon of the grave, he causeth a light to shine forth unto them; A supernatural light, the light of divine and heavenly knowledge to shine forth into their Hearts. God who commanded the light to shine out of darkness, hath shined into our hearts, (saith the Apostle,) to give the light of the knowledge of the glory of God, in the face of Jesus Christ, 2. Cor. 4.6. God's Ministers (being his Instruments in the work of Conversion) they communicate that light of knowledge 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. Baptism anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Illumination, and why? Hence was it that the Greek Fathers anciently called Baptism, (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 enlightened, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Syriack renders, Grotius Beza ad loc. qui ad baptismum descenderunt, such as had been baptised. And not unfitly may it be so called, in as much as all those who are baptised 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 darkness, and the other light: Ye were sometimes darkness, but now ye are light in the Lord, Ephes. 5.8. And the work of Conversion is described to be a turning from darkness to light, Acts 26.18. and a calling out of darkness 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, enlightening our understandings with some measure of speculative knowledge in spiritual & heavenly mysteries? Certainly, without this there can be no true work of Conversion, no spiritual 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 darkness to light; from the darkness 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 only a speculative, but an affective knowledge: not only 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 only into our minds, but into our hearts? then may we conclude, that we have received the Spirit of Christ, even this quickening spirit, beginning this work of a spiritual resurrection in our souls. Whereas otherwise, Do we still sit in darkness? surely, we are as yet in the shadow of death. 2. This Quickening 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 quickeneth; first, revealing Christ unto them, than 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, engrafting them into this Stock, from whence they receive this quickening virtue, 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. etc. 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 quickening grace, by and through which this spiritual life is conveyed from Christ into the soul. Express 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 spiritual life upon his believing. Which life is therefore called the life of faith, because faith is both the beginning, and the principal Act of this life, The just shall 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 spiritual life, whereof saith is both the first and principal 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 ourselves 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 unbelief, we are also in a state of death. 3. 3. A Spirit of Holiness. This Quickening 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 dwelled. And such is this quickening 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 belief of the truth, 2 Thes. 2.13. Faith and Holiness never go asunder. Where the Spirit of Christ is a Spirit of faith, it is also a Spirit of holiness, changing the heart, putting into it a new quality of holiness, turning the bent of it from and against all sin unto holiness and righteousness, 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 Holiness written upon them? A law contrary to the law of sin; so the Apostle calleth that sinful corruption which dwelleth and reigneth in all unregenerate persons, commanding evil actions, as it were, with authority, putting the sinner upon them, inclining, and after a sort, forcing him to the committing of sin, Rom. 7.23. The law of sin which is in my members.] Now, have we received a law contrary to this? a law of holiness, having the clean contrary effects, commanding with authority that which is holy and good, putting us upon it, carrying the soul with a strong impulsion towards it, turning the bent of the heart that way? so as that we can say with the Apostle, that with or inward man we delight in the law of God, Rom. 7.22. that with our mind we serve the law of God? ver. 25. If so, surely, this is no other but that law of the spirit of life in Christ Jesus,] (as the same Apostle calleth it,) Rom. 8.2. The law of this quickening spirit communicated from Christ, as from the Head unto his members, quickening and raising them up unto this spiritual life. Whereas otherwise, are we still under the law of sin? certainly, we are also under the power of death. So much the Apostle insinuates in the next words, where he puts these together; [the law of sin, and death:] He that is freed from the one, is freed from the other. But he that is under the power of the one, under the power of sin, is also under the power of the other, under the power of death. Thus have you a second evidence whereby we may all of us judge of ourselves, whether we be engrafted with Christ in the likeness of his Resurrection: viz. Have we received the Spirit of Christ? a Spirit of Illumination, Faith, Sanctification? Take a third. Do we live the life of Christ? Enquiry 3. Do we live the life of Christ? This do all that are raised with Christ, they are in their measure made conformable to him in his life; In their lives expressing his virtues: [Ye are a chosen generation, etc. (saith Saint Peter, speaking to believers,) that ye should show forth the virtues of him who hath called you out of darkness into his marvellous light, 1 Pet. 2.9. This do those who are raised with Christ, they show forth the virtues of Christ; Showing forth his virtues by way of imitation. that is, (as some expound it, and that not improperly,) they do in their lives and conversations express those graces and virtues which were so eminent and exemplary in him. They not only have them, but they hold them forth. They do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word properly signifieth praedicare, to preach. So clearly do they express the virtues of Christ, as that their lives are as so many Sermons upon the life of Christ: each a counterpane to that Original. This do all who are risen with Christ, they propound Christ as a pattern for their imitation, practising his virtues to the life. Quest. What virtues? Imitable virtues in Christ. Ans. The imitable virtues in Christ were many: I shall instance in some of the chief; and those I shall but touch. His inoffensiveness, Meekness, Patience, Humility, Obedience, Love, Mercy, Contempt of the world, heavenly-mindedness: All these were eminent in the life of Christ, and all these doth the true believer that is risen with Christ show forth in his life and conversation. 1. inoffensiveness. 1. Walking inoffensively. So did our blessed Saviour: In his whole course he was inoffensive, harmless: He did no sin, neither was their guile found in his mouth, 1 Pet. 2.22. He was holy, harmless, undefiled, Heb. 7.26. In which respect he is so often called by the name of that most innocent of creatures, The Lamb of God, John 1.29. etc. And this virtue they which are risen with Christ do express; being also innocent, harmless: [Harmless as Doves, Mat. 10.16. Inoffensive, [Herein do I exercise myself, to have always a conscience void of offence towards God, and towards men, (saith Paul) Acts 24.16. True it is, the world takes offence at them, (and so it did at Jesus Christ,) but their desire and care is not to give any just offence. 2. Meekness. 2. They imitate Christ in his Meekness: a virtue eminent in him: He cometh unto thee, meek.] It is spoken of Sion's King, Mat. 21.5. I beseech you by the meekness and gentleness of Christ, (saith Paul) 2 Cor. 10.2. In this respect also he is compared to the Lamb: He was led as a lamb to the slaughter, etc. Isai. 58. And this virtue the true Christian in his measure expresseth. He is one of the meek of the earth, Zeph. 2.3. One that showeth out of a good conversation his works, with meekness of wisdom, Jam. 3.13. One that endeavoureth to restrain and bridle the passions of his heart, not casting the reins upon their necks, suffering them in a customary way to break forth in an inordinate manner. One that in the purpose of his heart layeth aside wrath, anger, malice, 1 Pet. 2.1. One that is gentle, and easy to be entreated, ready to forgive, and forget injuries: all which were eminent in Jesus Christ. 3. In Patience. 3. Patience. In this respect also was Christ a lamb, a sheep. His patience in sufferings was most exemplary: He was led as a lamb to the slaughter, and as a sheep that is dumb before the shearer, so opened he not his mouth, Isai. 53. When he was reviled, he reviled not again; when he suffered, he threatened not, etc. 1 Pet. 2.23. And herein the true Christian carries some resemblance of him: He is one that in patience possesseth his soul, Luke 21.19. Exercising this grace in all changes of conditions. Tribulation in him worketh patience, Rom. 5.3. Here is the patience of Saints, Rev. 13.10. & 14.12. They are companions in the patience of Jesus Christ, Revel. 1.9. 4. Humility. 4. Humility. A virtue also most eminent in Christ: Learn of me, for I am meek and lowly, Mat. 11.29. However, being in the form of God, he thought it no robbery to be equal with God, (without any usurpation he might have challenged an equality with God his Father, being coessential and coequal with him in respect of his divine nature,) yet he made himself of no reputation, and took upon him the form of a Servant; He humbled himself, etc. Phil. 2.6, 7. And herein doth the true Christian resemble him, being one of a contrite and humble spirit, Isai. 57.15. One that humbleth himself in the sight of God, Jam. 4.16. Not doing what he doth through vain glory, but in lowliness of mind preferring others before himself, Phil. 2.3. This did Jesus Christ, and this those which are risen with Christ at least desire to do. 5. Obedience. 5. Obedience: Hereof was Christ the great Exemplar, and Pattern. He humbled himself, and became obedient even to the death, etc. Phil. 2.7. He sought not his own will, but the will of him that sent him, John 5.30. & 6.38. the will of his Father. This he did, and this he suffered, both out of a principle of voluntary obedience: And in this those who are his, resemble him; they are a people willing and obedient, Isai. 1.19. willingly obeying God for himself, and those which are set over them under him, for his sake. 6. Love. 6. Love: Walk in love as Christ also hath loved us, Ephes. 5.2. He loved the Church, and gave himself for it, ver. 25. Greater love hath no man then this, that a man should lay down his life for his friends, John 15.13. This hath Christ done, and more: While we were yet sinners, (enemies,) Christ died for us, Rom. 5.8. And herein are those which are Christ's, conformable to Christ in their measure: They are all (in a good sense) of the Family of Love. Such as love God above all, with all their heart, &c: and their neighbours as themselves, Mat. 22.37, 39 The true Christian is one that loveth the Lord Jesus in sincerity, Ephes. 6.24. One that loveth the Saints, and that because they are Saints, and so consequently, all Saints, Ephes. 1.15. One that loveth and embraceth the Image of God, wherever he meeteth with it: One that loveth his enemies, ready to do good to them that hate him; praying for those which despitefully use him, Mat. 5.45. Thus the same mind is in those who are engrafted into Christ, which was in Christ himself, Phil. 2.4. 7. Mercy: 7. Mercy. Jesus Christ was and is a merciful High Priest, Heb. 2.17. In the days of his flesh he was ready to show mercy both to the souls and bodies of all those that sought it from him: The like bowels of mercy there are (in measure) to be found in all that are Christ's: they are such as have put on bowels of mercy, Col. 2.12. The wisdom which is from above is full of mercy, Jam. 3.17. 8. Contempt of the world: 8. Contempt of the world. Christ was neither covetous, nor ambitious: He professeth his Kingdom was not of this world, John 18.36. And therefore when a Crown was offered him, and forced upon him, he refused it, John 6.15. Disdaining to do any homage to Satan, though it were for all the Kingdoms upon earth, Mat. 4.8. In this those which are Christ's resemble him: They looking upon the fashion of this world as transitory, passing away, they use it as not abusing it, 1 Cor. 7.31. Not suffering their affections to run out inordinately after the things thereof: not seeking great things for themselves; not placing their happiness here below. 9 heavenly-mindedness. 9 Lastly, heavenly-mindedness: In this sense, (though not only in this, as Grotius would have it,) Christ saith of himself that he was in heaven whilst he was upon earth; so he tells the Jews, Grotius Com. in John 3.13. John 3.13. The Son of man which is in heaven:] So he was properly according to his Godhead, which still kept residence in heaven; and so he was according to his Manhood, having his affections, and his conversation there: So much his continual discourse showed, which from earthly things still ascended up to heavenly. And in this those which are risen with Christ, resemble him in their measure; having their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their chief negotiation and business in Heaven, (as I shown you lately from Phil. 3.20. Thus we see how they who are risen with Christ, live the life of Christ, expressing all the aforesaid virtues in the course of their lives and conversations. Now, put the Question to ourselves, Do we this in our measure? Are the like fruits to be found in us? If so, surely these are no other but fruits and consequences of this first Resurrection: But if otherwise, If our lives carry no such, but contrary impressions; not expressing the virtues of the second, but altogether the vices of the first and old Adam; certainly, we are as yet under the power of the first, bound over unto the second death. Many other Shibboleths might I give you, whereby those which have any part in this first Resurrection, may be differenced from them which have not. But these may be sufficient. This trial being made, two sorts of persons will come now to be dealt withal: Such as yet have no part in this first Resurrection: Such as have. Let me speak to them severally: I begin with the former. 1. Application to such as are yet in the grave of sin. 1. Such as are yet in the grave of sin; under the power of a spiritual death, strangers to this first Resurrection: let me speak unto you in the like language that our Saviour did once to Lazarus, John 11.43. Let them awake and arise from the dead. Lazarus, come forth: or as Peter did to Dorcas, Acts 9.40. Tabytha, arise:] Come ye forth of that grave of sin, wherein your souls lie putrifying and corrupting: Arise, stand up from the dead. So the Apostle calls upon those in your condition, Ephes. 5.14. Awake thou that sleepest, and arise from the dead.] Awake, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word (as both Beza and Grotius note upon it) properly signifieth the awakening of a drunken man, that is, somno vinóque sepultus, buried (as it were) in sleep, and wine; his coming to himself again. As it is said of Noah, Gen. 9.24. Noah awoke from his wine. And so the Prophet Joel speaking to the Drunkards of his time, he bids them awake: Awake ye drunkards, Joel 1.5. In the like language the Apostle there speaketh to the Christians of his time, who were corrupted in their judgements with that pestilent error of Saducaisme, denying the Resurrection of the dead, affirming the Resurrection mentioned in Scripture to be no other but the renewing of the world by the Gospel, and the spiritual Regeneration of the soul by the grace of God, (an error hatched in those times, and revived in ours, even amongst ourselves.) This error the Apostle there looketh upon, (as we may do upon all error) as having in it an inebriating property, intoxicating and stupifying the souls of them that were possessed with it; and thereupon he calls upon them to awake from that drunkenness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Awake unto righteousness, or righteously: that is, so awake, as that you may henceforth live and walk as becometh Saints, in holiness and righteousness. The same say I to all habitual and customary sinners; such whose souls are cast into this dead sleep, in whom custom in sinning hath taken away the sense of sin; (and I wish I could speak loud enough, so speak as you might hear me:) Awake you, Awake from sin unto righteousness, Awake, arise, stand up from the dead, that Christ may give you light and life. Motives to press this Motion, Motive. Better never rise, than not thus arise. I shall not use many: Take one for all. Except you thus arise, better never arise: Except you thus arise here, better never arise hereafter: Unless you have your part in this first Resurrection, better you should never have your part in the second Resurrection. This later you shall have, your bodies shall be raised again at the last day: O that you may then awake unto life, that your Resurrection may be unto you a Resurrection of life; awake, arise here: Many that sleep in the dust of the earth shall awake, (saith Daniel,) but how? some to everlasting life, and some to everlasting shame and contempt, Dan. 12.2. Now, I know there is none of you, but would willingly have your portion with the former of these, to awake in the Morning of the Resurrection unto everlasting life: That you may so do, awake here; Awake and arise from sin, unto righteousness and holiness here; otherwise, never look to awake to life and happiness hereafter: They, and only they shall be exempted from the power of the second death, who have their part in this first Resurrection, Rev. 20.6. To let in the Motion, A twofold Evasion met with, and answered. that it may enter and take place with those whom it concerneth, give me leave in the next place, to meet with a shift or two, whereby men do use to bear off the blow, to evade the force of this Exhortation: We will awake and arise, (say some,) but it is yet too soon. We would awake and arise, (say others,) but we fear it is now too late. Thus, while the one presumeth, and the other despaireth, both lie still in the same grave. To meet with both these briefly. Evasion 1. The presuming shift: It is too soon to arise. 1 For the presuming shift: We will awake and arise; but it is yet too soon. Thus did the people in Haggai's time put off the raising and building of the material Temple with a nondum tempus; This people saith, The time is not come, the time that the Lord's house should be built, Hag. 1.2. Thus do many put off the raising up of this spiritual Temple: They will arise, but the time is not yet come. A shift like that which Solomon's sluggard maketh use of, Prov. 6. Being called upon to awake and arise, verse 9 How long wilt thou sleep, O sluggard? When wilt thou arise out of thy sleep? He replieth in the next verse, vers. 10. Yet a little sleep, a little slumber, a little folding of the hands to sleep: He will arise, but not yet. Even thus do many poor sinners put off the call of God, calling upon them to awake and arise out of the dead sleep of sin; Yet a little more sleep, etc. They will arise from sin to righteousness; but not yet. Modo & modo, By and by, hereafter. It may be, they think it is yet early day with them; their sun is but new risen: It is but the morning of their age, their youthful season, and they must give youth the swinge: They think it is with Men as with Horses, If they are broke too soon, they are spoiled. They are afraid lest that impious Proverb, which was never yet verified in any, should prove true in them, Young Saints, old Devils; and therefore they will leave this work to their old age. When they have nothing else to do, than they will begin to think of this work, to look towards God; when they are about to leave the earth, than they will begin to think of heaven. Ans. Fond men! Old age the unfittest time for this work. Is this the time to begin to live, when you are ready to die? Is this the time to rise from the grave of sin, when you are falling into the grave of the earth? Is this the time to rise to righteousness, when you cannot rise from your bed, or couch? Is this the time to begin to look towards heaven, when you begin to stoop, and look downwards towards the earth? Of all other, old age will be found to be the unfittest time for this work. You know whose Exhortation it is, Eccl. 12.1. Remember now thy Creator in the days of thy youth, while the evil days come not.] Such are the days of old age; evil days, in respect of the manifold infirmities, diseases, aylements which attend upon it: Ipsa senectus morbus est; Old age itself is a disease: and being so, it is the most improper time for this work of Repentance and Amendment of life. How can a man be borne when he is old? (saith Nicodemus, speaking of himself) John 3.4. So may we say of being born again; Regeneration deferred to old age, is How shall an old sinner be made a young Saint? The work of Regeneration being deferred until old age, will then be found both difficult and suspicious. 1. Difficult. 1. Difficult. The Grave of sin is like the Grave of the earth. The longer a man lieth in it, the more difficult will his Resurrection be. When Lazarus had lain four days in the grave, Martha thought that Christ came too late, that there was no possibility of a recovery. Lord, (saith she) By this time he stinketh, for he hath been dead four days. John 11.39. The like we may say of aged confirmed sinners, who have lain not four days, but (it may be) forty, sixty, eighty years rotting and putrifying in the grave of sin, so as they stink already, their lives and conversations have been scandalous and offensive to all that have come near them many a day; How do we think that such putrified souls should ever be raised again? In such the work of Regeneration cannot but be apprehended to be a difficult work. It was the speech of Sarah, when the Angel told her she should conceive and bring forth a son in her old age, having been to that day barren, What (saith she) shall I, after that I am waxed old, have pleasure? Gen. 18.12. So may an aged sinner say concerning the work of Regeneration. What, shall I who am now waxed old, gray-headed in sin, shall I now have pleasure? shall I find delight in spiritual and heavenly things, which to me hitherto have been dry and sapless? Shall the Immortal seed of the word become fruitful in me? Shall the new man be conceived, shall Christ be form in my soul, which hath hitherto been as barren, as dead, as ever Sarahs' womb was? This, though to God it is possible, and easy; yet to man it will be found a difficult work. Women who never had a child till their age, oftimes pay dear for it, before they see it. Aged sinners will find Repentance to be bitter, the work of Regeneration difficult. 2 Suspicious. 2. And as difficult, so suspicious. True Repentance is never too late, but late Repentance is seldom true, seldom sincere. Aged sinners, if they begin to forsake their sins, and look towards God, and towards heaven, it may be suspected that it is not love to God, that draweth them, but fear of Hell that driveth them to it. Upon these grounds let all be persuaded not to put off the call of God. Put not off the call of God. Doth Christ by the Trumpet of his word summon you (as at this time he doth) to arise and come forth of the grave of sin? do not say that it is too soon. Will you think thus to put off the Archangel at the last day, when you shall hear the dismal sound of his Trumpet, Surgite Mortui, Arise ye dead, and come to Judgement? will you then plead that it is too soon to arise? you will arise hereafter? 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 delays. To day, if ye will hear his voice, (saith the Author to the Hebrews, Hebr. 3.7. citing the words of the Psalmist, Psal. 95.7.) Now whilst 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 rejoiced 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 whilst this day lasteth. This is the great work which we have to do, every of us, while we are here upon earth: and therefore work this work of God whilst this day lasts, knowing, that the night is coming, wherein there is no working (as our Saviour tells his disciples, John 9.4.) And how much of this day is yet behind, how nigh this night may be, who can tell? How knowest thou, but that thy Sun may go down at noon? and therefore defer not to answer the call of Christ, calling upon thee to arise. None know whether God will call again. Which if thou shalt do; How knowest thou whether ever he will call again, or no? We know what our Saviour once said to his Disciples, when he had twice awakened them, and yet coming to them the third time and found them sleeping; Sleep on now, (saith he) 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 will 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 Ministry of his word, bidding you awake, arise. Now, what do you yet sleep? Take heed lest that terrible doom proceed out of his lips, Sleep henceforth, and take your rest. A restless 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 ask. 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 he doth by the outward Ministry 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 wind 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 righteousness? 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 less dangerous than the former: I have lain 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 lain four days in the grave. But what saith our Saviour to her? Said I not unto thee, If thou wouldst 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 days of his flesh, to raise up the Courtier's son from the sickbed, John 4.46. and Jairus his daughter from the deathbed, Mat. 9.25. and the widow of Naim's son from the Bier, Luke 7.14. and Lazarus from the grave, and that after his three day's burial, John 11.43. True indeed, in the last of these, it is said, that he groaned in himself once, and again, ver. 33, 38. But this he did, either by way of sympathy, expressing his grief and compassion towards Mary, and the rest of the mourners; or else by way of Antipathy, expressing his anger and indignation against Martha, and the rest of those faithless ones, who so far questioned his power in effecting what he had undertaken; not in regard of any apprehended difficulty in the work: which, when he came to it, he effected with a word, Lazarus, come forth. Is it so, that you are not only dead in sin, but have lain 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 voice of Christ, but have not answered it. Oft have I felt the strive of the Spirit of grace, but have checked, resisted, quenched the motions thereof. And so had the Jews done, Ans. as Stephen tells them to their face, Acts 7.51. Ye stiffnecked, 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 therefore, and be baptised 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 Apostasy. I am in the number of those of whom St Judas 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 enlightened: one that hath fallen back again into a state of sin and death, after that in my own 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 despair 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 be'st not still wanting to his grace, he will do; Restore thee from thine Apostasy. 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 mere 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 shown you.) In thine own strength without Christ, thou canst do nothing in this way, (as our Saviour tells 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 weakness: Being dead in sin, it is in a state of impotency, not able to raise itself, or to contribute aught toward it own resurrection. But yet this thou mayst do, 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, Wait upon God in the use of means. impotent, bedrid man in the Gospel do, John 5. Though he could not put himself into the waters, yet he could lie at the pool. And the like mayst thou do: Though thou canst not quicken and raise up thyself; yet thou mayst 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 quickened, Ezek. 37. viz. by the Prophets prophesying upon them, verse 4. He said unto me, Prophecy 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 quickened; by the Ministry of the word. This is the Trumpet of Jesus Christ: Here is the voice of Christ to be heard, whereby he quickeneth the dead: And therefore with care, diligence, conscience attend upon this Ordinance, harkening and listening to hear the voice 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 voice, 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 hardening your hearts, take heed of resisting, quenching the first Motions of this spirit; but give way to them; let in the voice of Christ into your souls. Let in the voice both of the Law and Gospel. Let in the voice of the Law. The voice 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 sinfulness and misery of their Natural Condition. Let it be useful 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 worm claim kindred of him, being his only Companions (as Job describeth that state, Job 17.14.) he should not need to be persuaded to arise, and come forth, and to accept of a Resurrection, being tendered to him. Surely so would it be with poor sinners. Were their consciences but once thoroughly awakened, and themselves made apprehensive of the misery of their natural condition, how their souls lie 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 tendered unto them. Suffer yourselves therefore to be thus awakened. Give way to the discoveries of the Law; bringing them home to yourselves in your own particular, that so you may see and feel yourselves in a state of sin and death, under the power of a spiritual death, bound over unto Eternal death. Let in the voice of the Gospel, Answering it. Being thus awakened by the Law, now harken 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, persuading, requiring you to arise from sin to Righteousness, give entertainment to this call of his, accepting this offer of grace, by faith receiving Christ himself into your hearts, yielding up yourselves unto him to be framed and fashioned according to his will. So doing, he will communicate himself unto you in this blessed way, being unto you Resurrection and life. For this you have his express 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 [Door] there spoken of is the door of men's Consciences. At this door Jesus Christ [standeth] attending and waiting with much patience upon poor sinners. Thus standing at this Door, he [knocketh;] this he doth by outward means, and inward Motions, as one desirous of admittance. Now (saith he,) [If any one hear my voice] 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, etc. I will now communicate myself 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 do to the soul that thus hearkneth to his voice, 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 main work is to close with Jesus Christ. And therefore let your first and main work be thus to close with Jesus Christ, thus to let him into your souls; thus to receive him, that so you may come to have union with him. From that union will flow this blessed Communion: Having union with his Person, you shall have Communion in his Resurrection. So hath the Graft with the Stock. Having union with it, it hath also communion with it in the springs Resurrection, and that by participating in that sap and juice which is in it. Thus being made one with Christ by faith, ye shall be made partakers of that same spirit whereby Christ himself was raised from the dead, which will have the same effect in you that it had in him. And therefore again and again, be persuaded to close with the Lord Jesus: Not thinking it enough that you are put into him by a Sacramental Insition, as all persons Baptised are: or that you cleave unto him by an outward visible profession, as all Hypocrites and carnal Gospelers do; but that you may have a true spiritual coalition, a real Mystical union with him. Being thus engrafted into him, you shall be made conformable to him in his Resurrection: you shall be raised from this death of sin, to this Life of grace, as he was from the death of nature to the life of Glory. But all this while I must remember I have been speaking to dead men; Without his concurrence, all motions or endeavours this way are in vain. and consequently, that unless Jesus Christ himself shall please to second this word with his own spirit, all that I have said, or can say in this case, will prove but lost labour. As it was in the raising of the Shunamites son, 2 Kings. 4.31. Gehezi, Elisha's servant, he cometh first, and layeth his Master's staff upon the face of the Child, and this he did by his Master's direction and appointment, verse 29. but all in vain: Till Elisha himself come, and stretch himself upon the child, putting his face to his face, etc. there was no awakening, no reviving; verse 31. Thus have I, as a poor servant, a Minister of Jesus Christ, laid a Gospel command upon you, requiring you in his name to awake, and arise; but unless my Master himself, the Lord Jesus (the true Elisha, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salus. the Health of God, as the word signifieth) unless he come, and make an effectual Application of himself unto your souls, breathing into the face of them the breath of a new life, all my endeavours will be to no purpose. And therefore let me (in the close of this Point) direct and desire you to look up unto him who is the Resurrection and life, earnestly imploring this grace and favour from him, that he himself would be pleased to undertake this work; communicating unto you that Quickening spirit, whereby your hearts may be inclined, and yourselves enabled to arise and stand up from the dead; to awake and arise from sin unto Righteousness, which of yourselves you are not able to do. I have done with the former sort, such as are as yet strangers to this first Resurrection. Application to such as are thus risen with Christ. Come we now to the later: Such as are in their measure made partakers of it. As for Exhort. 1 you, Let me (in the first) place excite you to a thankful acknowledgement of this so great a mercy. Be thankful for this Mercy. This is the end of all that Grace which God is pleased to exercise upon his people, viz. that They should be to the praise of his Glory, Eph. 1.12, 14. That they should show forth the praises of him who hath called them out of darkness into a marvellous light: So our new Translation readeth that of St Peter, 1 Pet. 2.9. And the Original will bear it; The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying both virtues and Praises. And this be you excited to do; you that are made partakers of this so peculiar a favour. Which, whether it be a mercy worth the acknowledgement, The first Resurrection a mercy worth the acknowledging. do but consider the greatness of the work, the Freeness of the Agent; and the Indisposition of the subject, and then give sentence. For the greatness of the work, it is a Resurrection. For the freeness of the Agent, it is a Resurrection. For the Indisposition of the subject, still, (I say no more) it is a Resurrection. Resurrection is a great work. It is so to raise up a dead body. It is no less to raise up a dead soul. A work of a mighty, almighty power; even of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that exceeding greatness of power, (as the Apostle calleth it) Eph. 1.19. No less than that effectual working of that mighty power of God, which he wrought in Christ when he raised him from the dead. And what is it that should move God to exercise this power upon you, rather than upon others? surely, not any thing in yourselves. Dead bodies are all alike indisposed to a Resurrection: And so are dead souls. That God hath made you the objects of this power, it is only his free grace that moved him to it. All the sons of Adam by nature are like so many carcases buried together in the same Churchyard, or lying together in the same Golgotha, or Calvery, the same Charnell-house. You that are now made alive unto God, time was when you were in the same condition with the rest of the world, Dead in trespasses and sins, even as others, Eph. 2.1, 3. Now, how is it that Christ hath been pleased to sound the Trumpet (as it were) upon your graves? to pick and single you out from the common heap? to make you the objects of his power and mercy, whilst in the mean time he hath suffered so many millions of souls on each side of you to sleep in eternal death? Surely, this is no other but that which the same Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 2.7. the exceeding riches of his grace in his kindness towards you in Christ Jesus.] Who but will acknowledge it a special favour, a singular kindness which Christ shown unto Lazarus, in coming unto him, and that before he was sent for, to raise him up from the dead? He might have had far more noble Patients to have done so miraculous a cure upon: He might have manifested this his power upon the Kings and Princes, and Potentates of the earth, from whom he might have expected a better recompense than he could from Lazarus: yet he neglects them, and singles out him. Here you will say, (as the Jews did, when they saw Christ weeping for this his deceased friend,) Behold how he loved him, John 11.36. This was a declaration of singular affection unto Lazarus: no less is that affection which he hath manifested unto you: you were as truly dead as ever Lazarus was; you in 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 eternal, an immortal 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, etc. 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 thankful 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 yourselves, 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 thankful Gratulation. When the Israelites saw the Egyptians lie dead upon the seashore, 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 himself 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 himself 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 himself; 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 useless, though Saints be not subject to total and final Apostasy. There being no fear of such an Apostasy? 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 wantonness; that makest such desperate use of so comfortable a Doctrine; drawest such poisonous and damnable inferences and consequences from such sweet and comfortable premises, thou mayest take that unto thyself 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 mystical 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 Judas maketh this a character of a man ordained of old to condemnation, that shall dare thus to turn the grace of God into lasciviousness, Judas ver. 4. This for you. 2 Saints may fall foully, and fearfully, though not totally and finally. 2. In the second place, as for true Believers, 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 foully and fearfully: so fall, as the story tells 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 again, yet their life may draw nigh to the grave; so as they may be accounted both by themselves and others, amongst them that go 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 believer 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 seemed to have, (as our Saviour saith of the formal Professor) Luke 8.18. losing all those common graces, which (like Bristol Diamonds) for a time sparkled, and shone forth in them: Such Apostasy is no Rarity. 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 knowledge (or acknowledgement) of the Lord and Saviour Jesus Christ, yet are again entangled therein, and overcome, 2 Pet. 2.20.21. And the Author to the Hebrews will tell us of some, who having been once enlightened (by the word) and have tasted of the heavenly gift, (have felt some flashes of inward peace and joy) and were made partakers of the holy Ghost, (the common gifts and graces of the Spirit) and have tasted the good word of God, (have found some relish in the sweet and saving promises of the Gospel) and the powers of the world to come, (have had some ravishing apprehensions of the joys and glory of heaven) yet they fall away (by a total apostasy, returning to their former condition, being brought wholly under the power of sin again;) so you have it Hebr. 6.4, 5, 6. Now in the fear of God, take heed this prove not your condition. The conditions of Apostates most desperate. Which, if it do, mark what follows; Your later end will be worse than your beginning: and it would have been better for you never to have known the way of righteousness, them having known it, to turn from the holy Commandment; so you shall find it, 2 Pet. 2.20. This will put you into a desperate state, under an impossibility (in an ordinary way) of ever being renewed again unto repentance: so you have it, Heb. 6.4, 6. If ye shall thus sin wilfully, after that ye have received the knowledge of the truth, there remaineth for you no more sacrifice for sins, but a certain fearful looking for of judgement and fiery indignation: so you may read it, Hebr. 10.26, 27. Trees which are twice dead, what can they look for, but to be plucked up by the roots, cut off from all union and communion with Jesus Christ? Judas 12. So desperate is the condition of wilful Apostates, such as having been in measure wrought upon by the grace and spirit of Christ illuminating, convincing, and in measure changing and reforming, (though not regenerating) them; If they shall willingly and wilfully return to their former state, it puts them into a most dangerous and desperate condition. Being raised, come not nigh the Brink of the grave again. And therefore, Is it so, that God hath begun this work, this change in any of you? Take heed of looking back: Come not nigh the verge, the brink of the grave again: do not henceforth give way to any one sin, so as to live in it, to continue in it. This the Apostle here in the former part of this chapter presseth upon these his Romans; How shall we that are dead unto sin live any longer therein? ver. 2. Believers are dead to sin; nay risen from sin; how shall they live, or lie in it? we would account it a madness in a man that is raised from the grave, to return thither again, and to make his abode there. It is no less for Christians that are risen from the grave of sin, to return to it, to live and continue in it. In this imitate your heavenly pattern, who being raised from the dead, died no more. 2. Being raised from the dead, evidence Exhort 2 your Resurrection.. Evidence this Resurrections by the action of a spiritual life. So did your Saviour. Being raised from the grave, he evidenced the truth of his Corporal Resurrection, showing himself alive after his Passion by many infallible proofs (as the Evangelist hath it) Act. 1.3. specially by doing the actions of a natural life, speaking to his Disciples, and eating with them. Thus do you evidence the truth of your spiritual Resurrection. Evidence it both to your selves and others, and that by doing the Actions of a spiritual life; approving yourselves unto God and man in all duties of Piety, charity. Being delivered out of the hands of these your enemies, Sin, Satan, Hell, Death, now serve God in Holiness and Righteousness all the days of your life.] Thus yield up yourselves unto God, as those that are alive from the dead, and your members as instruments of Righteousness unto God (as the Apostle presseth, ver. 13. of this Chapter.) Thus being now brought into a new state, walk answerable to it, and that by living a new life: so did our blessed Saviour after his Resurrection (as I have showed you.) He lived after another manner then before he did: Do you the like. Hic dies aliam vitam adfert, alios mores postulat: This new state calls for a new life and conversation. Herein lieth the principal part of a Christians conformity to Christ in his Resurrection; That like as Christ was raised from the dead by the glory of the Father, so he also should walk in newness of life; so you have it in the words before the Text.) And therefore, As concerning your former conversation, put off the old man, and put on the new; so you have the Exhortation, Ephes. 4.22, 24. You were sometimes darkness, (you were so during your abode in the grave of sin;) but now (being risen) ye are light in the Lord; walk therefore as children of light: so it follows, Ephes. 5.8. In times past ye walked according to the course of this world, etc. (so the Apostle describeth your former state, Eph. 2.3.) but now, being brought into a new state, henceforth be not conformed to this world, but be ye transformed, etc. (so the same Apostle presseth it, Rom. 12.2.) Be ye metamorphosed; so living now as becometh men of another world. So did your Saviour after his Resurrection (as I shown you:) and so do you. As for the comforts of this present world, use them; but not abusing them: so use them as not using them. Seeking after spiritual things, spiritual Meats and Drinks, spiritual riches spiritual pleasures and delights. These are suitable to your new state. If ye be risen with Christ, seek the things which are above, Col. 3.1. Hereby evidence that you have your part in this first resurrection by walking answerably to this new condition. With all, living to the Glory of God. So did your Saviour (as I have shown you in opening of the former verse,) he was raised from the dead (as by, so) to the Glory of God his Father, that he might glorify him. Herein be you conform to your pattern. Being raised from the dead by the glory of God, now be you to his glory, making this the end of your life, to glorify God; Glorify him both with your spirits, and with your Bodies, both which are his by more than a single right. 3. Are you thus risen? then wait for the Exhort. 3 day of your change, the day of your Translation. Wait for the day of Translation. So did your blessed Saviour after his Resurrection; he made his abode here upon earth for forty days, waiting for his Ascension. Do you the like who are made partakers of this first Resurrection. The day of your Translation is not far off; Forty days; At most, a few years: In the mean time wait for it. So do all they who have received the first fruits of the Spirit. They wait for the Adoption, viz. the Redemption of their Bodies, Romans 8.23. There is a twofold Adoption, and a twofold Redemption: Duplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, duplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A twofold Adoption; the former inchoate, which gives a Jus ad rem, a right unto the Inheritance. The other complete and perfect, which giveth a Jus in re, putteth the person adopted into the actual possession of that Inheritance, which was insured upon him in his Adoption. In like manner a twofold Redemption; The one of the soul, when it is delivered from the power and dominion of Sin; the other of the Body, when it shall be delivered from the power of Death: the one is the first fruits, the other the crop. You who have received the former, wait for the later; wait for the coming of Jesus Christ. This is the testimony which Paul giveth to his believing Corinthians, 1 Cor. 1.7. They came behind in no gift, waiting for the coming of the Lord Jesus Christ.] There a is twofold coming of Christ, (besides his coming in the flesh, and in the spirit) viz. his coming in particular, and in general Judgement. In the former way he cometh at the day of death: In the later at the day of the general Resurrection. Now wait ye for both these. Wait for your particular change: All the days of mine appointed time will I wait till my change shall come, saith Job, chapter 14. verse 14.) wait for that general change. This is the coming of Christ which the Apostle there aims at; calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The Revelation of the Lord Jesus. Then shall Christ be revealed to be what he is: And then shall those who are his, participate in the same Revelation; they shall be revealed to be what they are. Now are we the sons of God, (saith Saint John) and it doth not appear what we shall be. But we know, that when he shall appear, we shall be like him, 1 John 3.2. Like him in Glory. When Christ who is our life shall appear, then shall ye also appear with him in glory, Collossians 3.4. Wait therefore for this Revelation. Wait for it, and that first with Patience, then with Assurance. 1. With Patience. 1. With Patience. So will they who have a lively and well grounded hope, they will wait with patience for the thing hoped for. So saith the Apostle, Rom. 8.25. If we hope for that we see not, then do we with patience wait for it.] Thus wait ye for the second Resurrection. Your souls being raised, wait ye for the Resurrection of your Bodies; that blessed Resurrection unto life, whereof this first Resurrection is the pledge, and assurance. Wait for it with patience. What though God do defer it for a time, holding you in suspense, under hope? It is no more than he did to his own Son, who after his Resurrection was not presently translated, presently glorified, he tarried his time, his forty days. Think not much that you do the like. Nay suppose he be pleased to exercise you with many kinds of trials and Tribulations, during your abode here upon earth, yet gird up the loins of your mind, and hope unto the end, for the grace that is to be brought unto you at the revelation of Jesus Christ, (as Saint Peter exhorts) 1 Pet. 1.13. The grace which shall then be brought, is that grace of life, (as he calls it, cap. 3. ver. 7.) even eternal life. For this grace wait unto the end, and that with patience. 2. With Assurance. 2. And as with patience, so with Assurance. Having your part in this first Resurrection, ye shall have your part in the second, even in that Resurrection of life. The one is a pledge of the other: being in your measure made conformable unto Christ in his resurrection here, ye shall be fully hereafter; when you shall be raised up to the participation of the same glory, which Christ after his Resurrection in due season entered into. This the Spirit of God in Scripture layeth down as an unquestionable truth, which all true believers may be confidently assured of: We know, (saith Saint John,) that when he shall appear, we shall be like him, etc. 1 John 3.2. We know, (saith Saint Paul,) that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens, 2 Cor. 5.1. And hereupon, (saith he,) We that are in this Tabernacle do groan, being burdened, not that we would be unclothed, but clothed upon, that mortality might be swallowed up of life, ver. 4. which it shall be at the day of the general Resurrection. In the confident assurance whereof, let all those who have their part in this first Resurrection, wait and look out for that day. In this we groan earnestly, (saith the same Apostle there, ver. 2.) desiring to be clothed upon with our house which is from heaven.] So shall the soul, upon the separation of it from the body; and so shall the whole man, upon the resurrection of the body. Then shall soul and body be clothed with celestial glory. Let all the Lord's people in a confident expectation hereof wait for it. 4. And waiting for it, (in the fourth place,) Exhort. 4 Prepare for it: Prepare for it. and that by finishing the work which you have here to do upon earth. So did your blessed Saviour prepare for his Ascension. After his Resurrection he had yet some works to do upon earth; as viz. to confirm the faith of his Disciples of the present and succeeding ages, in the truth of his own Resurrection; to empower and commissionate them, and their successors, for teaching and baptising of all nations; and to instruct them in some other things pertaining to the Kingdom of God. And all this he doth, (as you may see, Acts 1.3. Mat. 28.18, 19) so finishing the remainder of that work which his Father had given him to do before his Ascension. Look you upon him, and do likewise: Whilst you are upon earth, work the works of God: you know not how nigh the time of your dissolution, your translation may be; and therefore do good while you may; not neglecting, not letting slip any opportunity which God offereth you for doing any service to him, or to his Church: that so, when the time of your dissolution shall approach, you may be able to say with the blessed Apostle, 2 Tim. 4.8. We have fought the good fight, we have finished our course, we have kept the faith:] Which whosoever can say in truth, and sincerity, though it hath been in great weakness, yet may he go on, and apply what follows; Henceforth, there is laid up for me a crown of righteousness, which the Lord, the righteous Judge shall give unto me at that day.] Thus being risen with Christ, imitate him, so living as Christ lived after his Resurrection. Exhort. 5 5. I have but one word more, and I shall dismiss the Text, Rise more and more. and you. In the third place, Are you in your measure made partakers of this Resurrection? then labour daily to rise more and more. Herein the spiritual Resurrection differs from the corporal: The corporal Resurrection is perfected at once, uno actu: it admits of no degrees. It is otherwise in the spiritual Resurrection: This is gradual, never perfected, till grace be swallowed up of glory. The Christian's rising to newness 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 Zion, 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 likeness 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 relics 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: still there are some relics 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 tells 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 himself in a river, whose body is washen and clean, only his feet being in the mire, still need washing: Or (as Grotius apprehends it,) from a man coming out of a Bath barefoot; his body is clean, only his feet are soiled with dust. So is it with believers who are washen in the blood 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; still there is some soil which cleaveth unto their feet; some relics of sinful 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 righteousness, 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 Wiseman,) Pro. 24.16. It is true, as well of falling into the evil 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 carnal and sinful security. Secondly, In respect of carnal and sinful security, wherewith the most sanctified souls are subject to be surprised 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 months in those foul 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 sinful security; stirring up yourselves to an holy vigilancy and watchfulness 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 relics of habitual 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, etc. ver. 8.] Lo here, what are the rags of the old man; even all sinful 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 newness of life. 4. And thus arising from sin, rise daily to newness of life; endeavouring 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 holiness and righteousness, which are the other parts of this new man, as the Apostle tells us, Ephes. 4.24. Have you begun to put on this new man? put it on daily more and more, by endeavouring 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, virtue; to virtue, knowledge; to knowledge, temperance; to temperance, patience; to patience, godliness, &c: (as the same Apostle directs, 2 Pet. 1.5, 6.) That so you may come behind in no grace, no gift, (as Paul saith of his Corinthians, 1 Cor. 1.7.) Then adding one degree of grace to another, faith to faith. The righteousness of God, (saith the Apostle) is revealed from faith to faith, Rom. 1.17. that is, from one degree and measure of faith to another. According as faith is revealed more and more, so is the Righteousness of Justification more assured unto the soul. Labour to get your faith, (which is the radical grace, the very heart of this newman,) confirmed and strengthened daily: not neglecting such means as God hath appointed for that end: amongst which, the Sacrament of the Lord's Supper, (whereof some of you have this day been made partakers,) is a chief and principal one. Then seek after the like growth and increase in love, in humility, in patience, & so in all other graces. These are the members of this new man; let it be your care that (as it is in true Augmentatation, which is secundùm omnes parts, a proportionable growth in every part,) every of these may grow and increase with the increase of God: Thus do you perfect holiness in the fear of God: (as the Apostle exhorts, 2 Cor 7.1.) Being thus changed into the Image of Christ from glory to glory, as by the spirit of the Lord, (as you have it v. last of the 3d. chap. of that Epistle. 5. In respect of heavenlimindedness. 5. And lastly: Rise more and more in respect of Heavenlimindednesse. Your hearts are like ponderous bodies, still tending downwards towards the Earth: And therefore let it be your daily work to raise and screw them upwards by frequent Meditation, and Contemplation of Heaven, and Heavenly things; and in particular, of that heavenly Glory to which Christ is raised [Beholding as in a glass the glory of the Lord] saith the Apostle in the place last named, 2 Corin. 3. last.) which Grotius expounds of the Glory of Christ in his Kingdom of Glory. This [Behold as in a glass,] that is (saith he) seriously and attentively cosider and contemplate it. With all labouring to raise your Affections thither. If ye be risen with Christ, etc. Set your Affections on things which are above; and not on things on the earth, Col. 3.1, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mind things above, and let them have your Hearts, your Affections. As for the things of this world: labour daily to sit more lose to them, that so you may be willing to part with them, when ever God shall be pleased to call you hence. Thus being Risen, yet rise daily more and more. Which that you may do, still seek after a further and more intimate Union and Communion with the Lord Jesus Christ, Still seeking after a more intimate union and full communion with Jesus Christ. by whose spirit it is that you are, and must be raised: That you may more and more participate of that virtue which is in him. Paul had no small share in this virtue, yet he desireth that he might still have further experience of it. [That I may know him, and the virtue of his Resurrection.] Philip. 3.10. Let the same be your desire and endeavour, that you may daily feel this divine virtue put forth in you more and more, raising you up more and more from the death of sin to the Life of grace here. Then rest assured, the same virtue shall at the last day raise you up from the death of nature to the Life of Glory. Being here made conformable unto Christ in your first Resurrection, you shall be also in the second, which shall be to you a Resurrection of life. And thus I have at the length, through the good hand of God leading and conducting me, passed through this excellent portion of Scripture, wherein you have held forth unto you that great Gospel Mystery of the Christians Union and Communion with, and conformity to Jesus Christ, both in his death and Resurrection. The sweetness of the subject hath drawn forth my meditations beyond the staple which I first intended them. May but my labours herein prove acceptable and profitable unto you, I have what I aimed at. Which that they may be, let us Pray. FINIS.