Two Treatises, Tract 2 (1 of 4)

Two Treatises · Tract 2 (1 of 4)

p. 1Myſticall 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 wee have been planted together in the likeneſſe of his death, wee ſhall bee alſo in the likeneſſe of his Reſurrection.

IN the verſe foregoing,Context. the Apoſtle fetteth forth the Chriſtians Communion with, and Conformity to Jeſus Chriſt. Communion and Conformity both in his Death, and Reſurrection; both. Repreſented, ſealed and conveyed p. 2unto the beleever 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 newneſſe of life.] What he there plainly and ſimply propounds, in this 5^th 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 Beleever. The Beleever being implanted and ingrafted 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 likeneſſe of his death, we ſhall be alſo in the likeneſſe 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 Ground-work in the former words, [If we have been planted together in the likeneſſe of his Death.] The Poſition or Inference deduced from, and built upon that ground in the later, [we ſhall be alſo in the likeneſſe of his Reſurrection.

Begin with the former, the Suppoſition, [If we have been, &c.] This the Apoſtle here ſuppoſeth, laying it down for a ground-work, p. 3that All Beleevers are planted together with Chriſt in the likeneſſe of his Death, which we may (for the better handling of it) breake, or reſolve into two diſtinct Propoſitions or Concluſions.The Suppoſition reſolved into two Propoſitions.

1. Beleevers are planted together with Chriſt.

2. They are planted together with Chriſt in the likeneſſe of his Death.

The former more generall, the later more particular. I ſhal inſiſt upon them ſeverally, beginning with the former.Propoſit. 1. All beleevers are planted together with Chriſt. A double reference of the word (together.) 1. To beleevers themſelves.

All Beleevers are planted together with Chriſt] Planted together. foreign, ſaith the Originall: where the Prepoſition (foreign, together) may admit of a twofold reference. Either it may be referred to Chriſtians themſeſelves, or to Chriſt and them.

1. To Beleevers themſelves [We have been planted together] i. e. (ſaith Eraſmus,) wee Jews and Gentiles, both which are now planted together in the ſame ſtock: or, wee, viz. Paul himſelf and all other beleevers, even the whole company of the faithfull, who are foreign, planted together, like ſo many branches growing upon the ſame ſtock, making up one myſticall 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, hee compares other beleevers to ſo many ſtones laid upon that foundation, all fitly framed together, and builded together for an habitation p. 4of God through the Spirit.] Thus ſome conceive the Apoſtle here to ſpeake the ſame thing under another Metaphor.

Applic. Being planted together, let them agree together.A truth, and an uſefull one, did I liſt to improve it. Uſefull, as to other ends, ſo eſpecially to minde 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, imbracing each other with mutuall complications. Thus in ſtormes of Satans raiſing, there may and will bee 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 bee, if we paralell and compare the phraſe here with others of like nature. Elſewhere we read of Chriſtians ſuffering together, foreign Vide Bezam Gr Annot. & C. A. Lapide ad Textum.and living together, and reigning together, 2 Tim. 2.11, 12. In this chapter (this 6^th of the Romans) wee read of being buried together, verſe p. 5before the text; and Crucified together in the verſe after it; and living together, ver. 8. In all which places the particle (foreign, Together) muſt be looked upon as relating to Jeſus Chriſt: So here in the Text, foreign, If we have been planted together] i. e. together with Christ.

So are all true beleevers,All true Beleevers are planted together with Chriſt. they are planted together with Chriſt.] Planted together. The word in the Originall (foreign) is very Emphaticall: having no one word either in the Engliſh or Latine tongue that will fully anſwer and expreſſe it. It is a Metaphor (as I ſaid) taken from plants, which doe in unum concreſcere, or coaleſcere, The word foreign explained.grow up together; ſo as they become one body, and partake of the ſame common juice; theſe are properly foreign.

Now (to follow the Metaphor) of theſe there are two ſorts, or kinds.Two ſorts of foreign, 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 Ivie grow up by and with the Oake, or ſome other tree. 2. By Inſition, by ingrafting, inoculating the one in to the other, as grafts and cions which are put into a ſtock, and ſo made one with it, beeing nouriſhed by the juice of it. Both theſe are, foreign, Plants Planted together.

Two very apt and elegant ſimilitudes,Two apt and elegant ſimilitudes. moſt lively and clearly repreſenting unto us the nature p. 6of that ſpirituall Ʋnion and Communion which is betwixt Chriſt and all true beleevers. 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 Ivie and the Oake. The five Reſemblances. Reſembl. 1. Of themſelves weak and feeble.Beleevers are planted together with Chriſt by way of Adheſion, as the Ivie and the Oake: Follow we the ſimilitude a little, it wil lead us to divers particulars of a very uſeful conſideration. I ſhall name but three or four of them.

1. The Ivie is of it ſelfe weak and feeble, creeping along upon the ground, not able to raiſe it ſelf 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 wee 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 Originall from the Earth, they as it were creep along upon the Earth, ſavouring of nothing but the Earth. Joh. 3.31.John 3:31He that cometh from the Earth, (ſaith our Saviour, ſpeaking of the naturall man) he is earthly, and ſpeaketh of the Earth] p. 7Minding nothing but Earthly things, (as the Apoſtle hath it) Philip. 3.19. Their beſt wiſdome is no better then that which Saint James ſpeaks of, Jam. 3.15. foreign, 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 ſpirituall Pride, wherewith the hearts of many are blown up. The ſelfe-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 leſſe do many ignorant (poor and proud) ſouls amongſt our ſelves, who preſume much upon their own naturall abilities. Even Gods own people are not wholly free from this ſpirituall Pride. Peter dreamed he could ſtand upon his own bottom, and that made him take up that Reſolution in his own ſtrength;Mat. 26.33.Matt 26:33 Though all ſhould be offended at his Maſter, yet ſo would not be. Proud ſpirits: Goe to the Ivie of the field, and let that read us a lecture of our no ſtrength, no ability to do ought of our ſelves. The Ivie of it ſelf riſeth not above the Earth, no more can the naturall man by the power of nature. If we be raiſed up the leaſt degree heaven-ward, thanks to the Oake, thanks to Jeſus Chriſt, by, and with whom it is that we are raiſed; as (God willing) I ſhall ſhow you hereafter. I paſſe to a ſecond Reſemblance

2. The Ivie being ſo feeble of it ſelfe,Reſembl. 2. by p. 8a kinde of naturall inſtinct it reacheth forth to,Cloſing with Jeſus Chriſt. and taketh hold upon the Oake, claſping and graſping that, twiſting about it, and clinging to it. And the like doth the true beleever unto Jeſus Chriſt. Being convinced of his own weakneſſe, inability to do ought in his owne ſtrength, he betaketh himſelfe unto Chriſt, reaching forth unto him in the earneſt deſires of his ſoul after Union and Communion with him; then claſping, imbracing him in the Armes of his faith. Luk. 2.28.Luke 2:28Even as Simeon imbraced him in the Armes of his body; ſo doth the beleever in the armes of his faith.Gen. 32.26.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 welbeloved, Cant. 3.4. I found him whom my ſoul loved, I held him, and would not let him go.

Learn how to claſpe 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 Ivie cleave to the Oake? 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 ſtormes of Tentations, or Perſecutions come down upon us, yet let not him go. No, though God himſelfe ſhould ſeeme to write bitter things againſt us (as Job ſpeaks;Job 13.15.Job 13:15) yet let not that hold p. 9go. Though he kill me, yet will I truſt in him.

From this ſecond ariſeth a third and fourth Reſemblances.The Beleever receiving a double benefit from Chriſt, by cloſing with him. The Ivie thus claſping the Oake, it receiveth a double benefit from it; viz. Suſtentation and Nutrition; Support and Nouriſhment. And the like double benefit doth the beleever receive by this his imbracing Chriſt in the armes of his faith.

1. Suſtentation and Support. Reſemb. 3. 1. SuſtentationThis benefit hath the Ivie from the Oake. Though weak in it ſelf, not able to ſtand alone, yet being joyned to the Oake, now it ſtands ſure, bids defiance to all ſtormes 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 ſtrengthneth mee, Phil. 4 13. Here was Pauls ſtrength; not in himſelfe, but in Chriſt. So much ſome conceive that Enigmaticall expreſſion of his to import, 2 Corinthians 12.10. When I am weak, then am I ſtrong. When weak in himſelfe, then ſtrong in Chriſt. He it was that ſtrengthned him. The Lord ſtood by me, and ſtrengthned me: ſo he tels Timothy 2 Tim. 4.17. And the like will he p. 10do 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, relyeth wholly upon Jeſus Chriſt; he ſhall be holden up; for Chriſt is able to make him ſtand. Of all plants, none weaker then the Ivie; yet being joyned to the Oak, none ſtand ſurer. The Chriſtian is weak in himſelfe, of himſelfe ſubject every day to fall from the grace of God: but being once united unto Chriſt,Rom. 5.2.Rom 5:2 he ſtandeth ſure.

An Arminian Cavill 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 Ivie holdeth cloſe to the Oak, it is ſure; but what if it be ſeparated, ſevered from it?

Anſ. To this let the Apoſtle himſelfe return the anſwer, Rom. 8.38, 39. I am perſwaded that neither life nor death, &c. ſhall be able to ſeparate us from the love of God in Jeſus Chriſt our Lord. No ſeparation of the Believer from Chriſt.] Death it ſelfe which maketh a ſeparation betwixt the ſoule and the body, yet cannot make a ſeparation betwixt p. 11Chriſt and the believer. If the Ivie may be plucked and parted from the Oake, 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 our ſelves, 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 Ivie 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. 12.9.2 Cor 12:9 His power ſhall be made perfect in our weakneſſe; ſupporting, ſuſtaining, ſtrengthening us.

2. And as ſupporting, ſo nouriſhing. 4. Reſemb. 2. Nutrition.There is the fourth Reſemblance. The Ivie 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 Ivie 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 ſpirituall vertue after an hidden manner: Even as that poor woman in the Goſpel by the touch of her finger, (or rather her faith,) drew from p. 12him a ſanative vertue, for the cure of her bodily infirmitie. So doth the believer by the like touch of faith draw from him a nutritive vertue, for the nouriſhing up of his ſoul unto eternall life. Of which vertue 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.John 4:14which whoſoever drinketh, ſhal never thirſt any more: viz. Siti totalis Indigentiae; with a thrift of totall indigencie; ſuch a thirſt as ariſeth from a totall 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 Ingrafting, 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 himſelfe here ſpecifieth and inſtanceth in. The Ivie 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 leſſe then if he himſelfe had died; dying with him, dying unto ſin, as he died for ſin; and that by a vertue iſſuing from his death. In his life, p. 13quickned, and raiſed up by him, and with him; quickned from the death of ſin, raiſed from the grave of ſin, to a new ſpirituall 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 Sequell 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 foreign, 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 11^th 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 (ingrafting;) uſing the word no leſſe then ſix ſeverall times in that Chapter. And indeed of all Metaphors, expreſſing and ſetting forth unto us the ſpirituall union and communion betwixt Chriſt and the believer, I know none more apt more elegant, more lively then this. And therefore p. 14I ſhall ſpend a little more time then ordinary in the proſecution of it.

The Similitude proſecuted.Chriſt and the believer are grafted together as the graft and the ſtock. In proſecuting hereof, I ſhal ſhew you theſe four particulars: 1. Who is the Stock. 2. Who the Branches. 3. How theſe two come to be ingrafted the one into the other. 4. And laſtly, The Reſemblances betwixt the naturall and ſpirituall Implantation. In the three former I ſhall be brief, intending to inſiſt more largely upon the laſt.

1. The Stock, Chriſt.1. In the naturall Implantation, there muſt be a Stock to graft upon; So in this ſpirituall Implantation, here is a Stock. Who that is, the Text it ſelf points it out: viz. Chriſt himſelf, [We are planted together with him.] Elſewhere our Saviour himſelf giveth it us more expreſly, John 15.5. I am the Vine.] He is the Stock.

Chriſt according to his two natures, putteth on a two-fold Relation: and is ſometimes called a Branch, ſometimes a Stock or Root; the former we meet with, Iſai. 11.1. where Chriſt is called a Rod, or Branch, [There ſhall come forth a Rod out of the Stem of Jeſſe, and a Branch ſhall grow out of his Roots.] Jeſſe, (or Iſhai,) the father of David, he was that Root: Chriſt according to his humanity, he was a Rod, a Branch, ſpringing from the Root. So ſome conceive him elſewhere called; Iſai. 4.2. In that day ſhall the Branch of the Lord be beautifull and glorious.] Which moſt take as ſpoken of Chriſt, though others (more genuinely, as I conceive) underſtand it of the Remnant p. 15of Iſrael, eſcaping out of Babyloniſh Captivity, as the later part of the verſe ſeemeth to expound it. More plainly, Zach. 3.8. Behold, I will bring forth my Servant the Branch] A Text clearly pointing at Chriſt.

The later we meet with, Iſai. 11.10. [There ſhall be a Root of Jeſſe.] There the Relation is changed. He that was a Branch before, ver. 1. is here called the Root. Chriſt, both Root and Branch to the ſame Stock. According to that, Rev. 22.16. I am the Root and Off-ſpring of David.] The Off-ſpring of David according to his Humanity, as man. The Root of David, according to his Divinity, as God.

Queſt. But how is he the Root or Stock into which believers are implanted? whether as God, or man?

Anſ. I anſwer, as both; as Mediatour; as God and man. So is he the Stock.

2.2. The Branches, Believers. From whence we may collect in anſwer to the ſecond Propoſall. Who are the Branches: viz. All true believers, who are given to him, not only by Election, but alſo by effectuall Vocation, given actually to believe on him. I am the Vine, ye are the Branches, ſaith our Saviour to his Diſciples in the place fore-named, John 15.5. Such are all true believers. All plants of God's planting. Such as be planted in the Houſe of the Lord, Pſal. 92.13. All plants ingrafted into this Stock.

3. And how come they ſo to be? 3. How they come to be implanted.There is the 3^d particular. In anſwer whereunto (following the trail of the Metaphor) I might here ſhew you both p. 16who is the Planter, & what are the Inſtruments.

1. The Planter 1. The Planter.here is two-fold. Principall; Miniſteriall.

1. Principall, God.1. The Principall is God himſelfe, My Father is the Husbandman, ſaith our Saviour, Joh. 15.1.

2. Miniſteriall, the Miniſters of the Goſpel, 2. Miniſterial, the Miniſters of the Goſpel.who are God's Servants, his Labourers in this plantation, [We are labourers together with God, (ſaith the Apoſtle,) 1 Cor. 3.9. foreign, Labourers in this planting work. The Miniſter of God is foreign, He that planteth,] [I have planted: (ſaith Paul) ver. 6.

2. The Inſtrument 2. The Inſtrument; double.in this work is two-fold, according to a two-fold Implantation. There is an outward and viſible, and there is an inward and inviſible Implantation. And each of theſe hath its ſeverall Inſtrument.

1. In the former of them, the Inſtrument made uſe of, is that which the Apoſtle himſelf here points at, viz. the Sacrament of Baptiſme. 1. Of the outward Implantation, the Sacrament of Baptiſme.Chriſtians are baptized into Chriſt, ver. 3. and ſo ingrafted into him. The one anſwers the other. So they are outwardly, viſibly. And thus are little children, Infants, like young and tender twigs, they are grafted into this Stock, into Chriſt by an outward viſible Implantation: Ingrafted into him Sacramentally.

2. Beſides this, there is an inward, ſpirituall, inviſible Implantation,2. Of the inward Implantation. and ingrafting into Chriſt. And in effecting of this, there are two ſorts of Inſtruments. The one Mediate, the other Immediate.

p. 171. The Mediate inſtrument is the word, 1. Mediate, the word.in the Miniſtry of it. Paul planteth; but how? By preaching of the Goſpel. The ſpirit of the Lord is upon me (ſaith the Prophet Iſaiah, ſpeaking of Chriſt, Iſaiah 61. verſe 1.) and hath ſent me to preach glad tidings, (viz. to preach the Goſpel, as Saint Luke explaines it Luk. 4.18.) And to what end? why, (amongſt other,) that thoſe which mourne in Sion (poor penitent ſinners,) might be called Trees of Righteouſneſſe, the planting of the Lord. So you have it verſe 3. This is the ordinary Inſtrument which God is pleaſed to make uſe of in this planting work, viz. the preaching of the Word, the Law, and Goſpell. By the one he cutteth men off from the old ſtock, the ſtock of Nature. By the other he putteth them into this new ſtock, grafteth them into Chriſt, (as I ſhall ſhow you more fully anon.) Here is the Mediate Inſtrument.

2. The Immediate, on Gods part, is his Spirit, 2 Immediate: viz. the Spirit the Faithwhich giveth efficacie to both the aforeſaid Ordinances, Baptiſme and the Word: making them effectuall for thoſe ends to which they are ordained. On mans part, faith, Faith applying Chriſt unto the ſoul, and the ſoul unto Chriſt. Thus in the naturall ingrafting there is a mutuall application of the Graft to the ſtock, and the Stock to the Graft. The like mutuall application is there betwixt Chriſt and the beleever. The beleever apprehendeth Chriſt, Phil. 3.12.Phil 3:12and is apprehended p. 18of him. This on mans part is done by faith, laying hold upon him; applying him with all his merits and benefits unto himſelf, and giving up himſelf wholly unto him. Herby Chriſt and the beleever are made one: the one ingrafted into the other.

Thus have I briefly diſpatched the three firſt particulars: which make way for the fourth and laſt, which my eye is chiefly upon: viz. The Reſemblance betwixt the Naturall and Spirituall Implantation: 4 The Reſemblance betwixt naturall and Spirituall Ingrafting.The Ingrafting of the Branch into the Stocke, and the Incorporating the beleever 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 Maxime.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 Naturall and Spirituall ingrafting doe 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 naturall ingrafting there is a good plant put into a worſe Stock; as the branch of an Appletree put into a Crab-Stock. In this Spirituall ingrafting it is clean otherwiſe; Here ill branches are put into a good Stock. p. 19This 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 wilde by Nature, and waſt grafted contrary to Nature into a true Olive tree.] For the wild Olive to be ingrafted into the true, is foreign, beſides or contrary to Nature.Ambroſ. & Hierom. in Rom. 11. Vide H. Grotium in Rom. 11. v. 17. & Bezam Gr. Annot. ibid.Rom 11Rom 11:17 As for the Crab to be grafted into the Appletree. Now ſo is it here in this Spirituall ingrafting. Here is a branch of a wilde Olive ingrafted 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 wildingsAl men by nature Wildings. of the wood; bringing forth nothing but ſowre 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 wilde grapes.] Ʋvas putidas (ſaith Montanus) vile, rotten, putrid, ſtinking grapes. Such are the fruits which the naturall man yeildeth; Sowre grapes, [The fathers have eaten Sowre grapes, Ezek. 18.2. [As Sowre grapes are to the pallate of man, ſetting his teeth on edg; ſo are theſe fruits of the naturall man unto God. And how ſhould they be otherwiſe ſeeing the ſtock is naught? The firſt Adam, p. 20through degeneration, a Crabb-ſtocke, a wilding.

But the ſecond Adam Chriſt is an Apple-tree, Chriſt an Apple-tree 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 fruit-bearing tree. A tree of Righteouſneſs. Like that tree of life, in the midſt of the Paradiſe of God, ſpoken of Rev. 22.2. which bare twelve manner of fruits: and the very leaves thereof are ſanative, and ſoveraigne for the healing of the Nations. And into this tree are theſe degenerous branches grafted. Branches of the wilde Olive grafted into the true. Sinners by nature taken out of the ſtock of nature, and ingrafted into Chriſt.

Diſſim. 2. Dead Branches put into a living ſtock.2. In Naturall Ingrafting, Living branches are put into a living ſtock. If the graft be dead, there is no engrafting. But here in this Spirituall Implanting, behold, dead branches put into a living Stock. Such are all men by nature, dead before they come unto Chriſt. [Yee will not come unto me that yee 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 naturall condition; before the grace of God meet with them, they are dead. [And you hath he quickned who were dead, &c. Epheſ. 2.1.

R. And it muſt needs be ſo: Becauſe the p. 21ſtock is dead; The firſt Adam The firſt Adam a dead ſtock.dying in Paradiſe. And the Root dying, the branches dy in it, and with it. In Adam all dyed. 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 quickning ſpirit, The ſecond, A living and Quickning ſtock.verſe 45. of that Chapter: foreign, quickning 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 quickned in and by the ſtock, receiving life from Jeſus Chriſt.

3. In the naturall engrafting the graftDiſſim. 3. The ſtock changing the nature of the Graft. ſtill retains it own nature bringing forth fruit after its own kinde. Nativam fructus edendi proprietatem retinet; It ſtill keepeth it own native property in fruit-bearing. But it is otherwiſe in this ſpirituall engrafting. The beleever 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 p. 20duplicate page p. 21duplicate page p. 22might be partakers of the divine nature. foreign, not foreign. Not the divine Subſtance, which is incommunicable to any Creature; but divine qualities of holineſſe and Righteouſneſs, wherin conſiſteth the Image of God. Hereof all beleevers 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 anſwearable 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 ingrafted, from Jeſus Christ into whom they are engrafted by faith. Being engrafted into him, though barren before, yet now they are made fruitfull. [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 holineſſe Rom. 6.22.

Thus I have briefly ſhown unto you the diſſimilitude betwixt theſe two, the naturall, and ſpirituall 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 likeneſſe betwixt the one and the other. And this I ſhal ſet before you in 6. or 7. particulars, ſtill giving you ſome touch p. 23of Application of every one of them as I go along.

1: In engrafting, the Graft is taken,Reſembl. 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 ſpirituall 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 beleevers, (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 Adams, they are the two ſtocks: The two Adams the two ſtocks.All men by nature are branches of the one; by grace beleevers 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 bottome, from all confidence in himſelfe. Such a work had the Law upon this Apoſtle S^t Paul. [I was alive (ſaith he) without the Law, but when the commandement came, &c. 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 bottome of his own ſuppoſed Righteouſneſſe.

p. 24Put into Chriſt by the Goſpel.The later of them is done by the Goſpel, revealing and holding forth Chriſt with his righteouſneſſe, as a new ſtock, a new bottome for the ſoul to pitch, and reſt upon. And then the Spirit of God, revealing Chriſt in the man, perſwading 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. Spirituall Implantation how tried.Every of us bring it home to our ſelves, 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 nothingneſſe? and ſo taken off from our former falſe bottoms? from all confidence in our ſelves, or any creature? And withall, brought to cloſe with Jeſus Chriſt, to receive him as an All-ſufficient Saviour and Redeemer: reſting upon him, giving up our ſelves 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 naturall condition; never troubled about our ſpirituall eſtate: Still (it may be) ſticking in our old ſins; ſtill wedded in our old luſts: At the beſt reſting upon our own righteouſneſſe in whole, or in part? Deceive not our ſelves, we are as yet p. 25ſtrangers to this ſpeciall 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 leſſe bring forth fruit of it ſelf: No more can a man out of Jeſus Chriſt; he can do nothing of himſelfe. This Reſemblance we may take from our Saviour himſelf, in that place fore-named, John 15.4, 5. As the branch cannot bring forth fruit of it ſelf, except it abide in the vine; no more can ye, except ye abide in me: without me ye can do nothing.] foreign, 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 onelyonly foreign, a joynt, 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 ſpirituall works, nothing truly holy, and acceptable to God, or advantagious to themſelves in the way of ſalvation; no more then a Branch ſevered from the Stock can bring forth fruit. True, one ſuch a Branch we read p. 26of, and but one, Aarons Rod, Aaron's Rod bloſſoming, miraculous.which lying in the Tabernacle, bloſſomed and yeilded 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: foreign, void and deſtitute of true Judgment, not knowing what to do, as they ought to do it. Wiſe to do evill, 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 Jeremie ſpeaketh of, Jer. 6.30. which will not paſſe, but is rejected at all hands: Such are the ſervices of meer naturall men, all ſo imbaſed, ſo defective and faulty either for matter, or manner, as they will not paſſe 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 our ſelves to think any thing as of our ſelves, 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 p. 27Chriſt, unuſefull, unſerviceable, unprofitable creatures; fit for nothing but for the fire of God's wrath to ſieze upon, and conſume.

And therefore let our firſt and main deſigne be to get into Chriſt: Renouncing our own righteouſneſſe, flie unto him; lay hold upon him; cloſe with him; receiving him as our Saviour, as our Lord.

And then abide in him. So our Saviour preſſeth it upon his Diſciples, John 15.4. Abide in me.] The Branch cannot bear fruit of it ſelfe, except it abide in the Vine; no more can ye, except ye abide in me: (So he goeth on.) By all means therefore let it be our care to maintain this bleſſed union and communion with Jeſus Chriſt.

To that end not neglecting any means appointed for that purpoſe: Amongſt which none more proper then that Ordinance, which is ſo much ſlighted and neglected by too many among us, the Sacrament of the Lord's Supper: An Ordinance inſtituted by Jeſus Chriſt for the confirming and aſſuring unto believers their abiding and continuing in him. Even as Baptiſme is a Sacrament of our ingrafting into Chriſt; ſo is the Lord's Supper a Sacrament of our continuance in him; abiding and growing up in him: not onelyonly 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 p. 28make uſe of it to that end. Paſſe we on to a third Reſemblance.

3. Reſemb. The Graft can do nothing towards its own Inſition.In the third place; As the graft cannot bring forth fruit of it ſelfe, ſo neither can it do any thing to the engrafting of it ſelf. Herein it is a meer Patient. And ſuch is the believer in the firſt Act of Converſion, a meer Patient; The Believer a meer Patient in the firſt act of Converſion.who may be wrought upon, but cannot work; cannot contribute any thing towards his own Converſion; towards the changing of his own eſtate. True, being wrought upon, now he worketh. Even as the graft being put into the ſtock, now it concurreth and co-operateth with the ſtock, in bringing forth fruit. Thus is it with believers; being wrought upon by the Spirit of God, now, Acti agunt, moved they move, wrought upon the work. But in the firſt act they are meerly paſſive; OnelyOnly 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.Eph 1:172 Cor 4:13and a Spirit of Faith: Revealing Chriſt to them, and in them: inclining and perſwading their hearts to cloſe with Jeſus Chriſt. Even as the Planter fitteth his graft, and diſpoſeth it to an Inſition, an ingrafting, and then putteth it into the ſtock; thus doth God by his Spirit prepare and diſpoſe the ſoule to the receiving of Chriſt: and then worketh actuall faith in it: All which is his work.

Applic. 1 Applic. 1. From whence we may (by the p. 29way,) take notice of the erroneouſneſſe of thoſe Popiſh, Pelagian, Popiſh and Pelagian Doctrin confuted.or Arminian Tenents, which tell us of what man of himſelf is able to do in order to his own converſion and ſalvation. Man is not (ſay ſome of them) totally dead, or deſtitute of all power, but rather like the traveller in the Goſpel, who falling among theeves, was ſore wounded, Luke 10.30.Luke 10:30half-dead: but not quite dead. Though it be not much he can do, yet ſomething he can; Though he cannot change, and renew himſelf, yet (ſay they) he may ſo prepare and diſpoſe himſelfe to the receiving of the grace of God, as that grace ſhall not; nay, in equity cannot be denied him. And thus (ſay they) grace and free-will; they concurre together as co-partners in the work of Converſion, the one not preventing the other in order of cauſality.

But how unſound this Doctrine is, we may not obſcurely learn (as from divers expreſſe Texts in Paul's Epiſtles, ſo) even from this Metaphor, which here he maketh uſe of; where he ſaith, that beleevers are planted, engrafted with, and into Chriſt, (foreign) the word hath a paſſive ſignification: intimating, that men in the firſt act of converſion, they are meer Patients. They cannot prepare or diſpoſe themſelves to the receiving of the grace of God by any power of their own; no more then the Graft can diſpoſe it ſelfe to its own ingrafting.

Ʋſe 2. Being convinced hereof, what remains but that they who would be made partakers p. 30of this grace,Wait upon God in the uſe of means; ſpecially the word. wait upon God in the uſe of ſuch means as he hath appointed for the effecting of this bleſſed Inſition; the chief whereof is the publick Miniſtery of the word. Attend upon this: This they may do. Even as that poor impotent perſon in the Goſpel, though he could not put himſelfe into the waters, yet he could lye at the Pool. Meer naturall men, though they cannot repent and believe of themſelves, yet they may wait upon God in the uſe of ſuch means as he hath ſanctified for that end. And this let them do, not pleading (as ſome deſperate wretches do.) They cannot convert themſelves; it muſt be God's work; and therefore they are careleſſe and regardleſſe about it. Nay, wait upon God in his own way: and then, though the well uſing of nature, or common grace, or attendance upon means cannot (ſo much as by way of Congruity,) merit any ſuch thing at the hands of God; yet God will not deny his grace to a ſoul, that ſo waits upon him for it.

Ʋſe 3.Ʋſe 3. Give the glory of this work wholly to God. And being made partakers of this grace, now give we the glory of it wholly to the God of all grace. If the graft be tranſplanted and engrafted, thanks to the Husbandman. Is it ſo that we are changed, tranſlated from the ſtate of nature, to the ſtate of grace, taken out of the Old Adam, and put into the New? brought to have union and communion with Jeſus Chriſt? lo, this is God's work, the work of his grace, his free-grace.

p. 31Free-grace Myſticall Implantation, a work of free-grace.(I ſay.) There being nothing in us that might incline him to do this for us, rather then others. In grafting, there may be, and commonly are ſome reaſons inducing the Planter to make choice of one Branch rather then another. It may be it is ſtraighter, more liking, better thriven then another. Not ſo here; In this ſpirituall engrafting, God maketh choice ſometimes, oft times of the moſt unlikely Branches; it may be the meaneſt. Such was Iſrael, as the Lord tels them, Deut. 7.7. The Lord did not ſet his love upon you, nor chooſe you, becauſe ye were more in number then any, other people, (for ye are the feweſt of all people:) But becauſe the Lord loved you.] And ſuch are many, moſt, when the grace of God firſt meeteth with them, [Ye ſee your calling, brethren, (ſaith Paul to his Corinthians,) how that not many wiſe men after the fleſh, not many mighty, not many noble are called, 1 Cor. 1.26. The meaneſt Branches; perhaps the crookedeſt. Such was Paul 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 p. 32to our ſelves. Not to the goodneſs of our natures. Of natures, bad is the beſt: we may wink & chooſe. The beſt plant by nature, no better then a wilding; not to our wel vſing of common grace; but meerly to the free-grace 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 ingrafting are made one.they two do coaleſcere, they grow into one body, and become one. And ſo is it in this myſticall 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 Ivie 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 corporall marriage, (as Papiſts look upon it, who from thence conclude Marriage to be a Sacrament,) but the ſpirituall p. 33Marriage 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 beleevers. 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, then this in the Text, of Ingrafting: where the Graft is incorporated into the ſtock, ſo as they become one. Thus are beleevers 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.Gal 3:16and all the members of that one body being many, are one Body: So alſo is Christ.] viz. Chriſt Myſticall. 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.

OnelyOnly here is an obſervable difference.Note. In naturall ingrafting the ſtock taketh the name from the Graft (as the wife doth from her Husband.)Iſa. 4.1.Isa 4:1 But in this ſpirituall implanting, p. 34the 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 Apple-tree Branch is called upon the Crab ſtock; ſo the name of Chriſt is called upon the Chriſtian. Here is the Ʋnion betwixt theſe two.

Applic. The honor put upon Believers.Which ſpeaketh much to the honour of the beleever. 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 ſinfull duſt and Aſhes to be married to the Prince of the Kings of the Earth? Rev. 1.5.Rev 1:5to 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 beleever 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 5^th Reſemblance.

The beleever being thus made one with Jeſus p. 35Chriſt, from that Ʋnion floweth a bleſſed Communion. Reſembl. 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. foreign: pro ipſis, Beza. Inter ipſos: Grotius.Rom 11:17they 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 ingrafted into the ſtock and Covenant of Abraham, they are made partakers of the Roote and Fatneſs of that Olive tree, viz. of the bleſſing and promiſes made unto Abraham. And even ſo is it in this Myſticall Implantation. All true beleevers 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 Ʋnion flowes a bleſſed Communion. Beleevers have Communion with Chriſt.The ſtock communicates to the graft ſuch ſap and juice as it hath in it ſelf. And thus doth Jeſus Chriſt communicates unto the Beleever what is in himſelf.

In generall, all Spirituall and heavenly bleſſings. Generally, in all Spirituall 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 p. 36al ſpiritual and Heavenly bleſſings in heavenly places (or things) in Chriſt.] Being in Chriſt they are bleſſed with all ſpirituall bleſſings in him, and through him. God giving them unto his Son, and his Son unto them, he giveth all things that are in him. [He that ſpared not his own Son, but delivered him up for us all, how ſhal he not with him freely give us all things? Rom. 8.32.] All things neceſſary & convenient.

More particularly, The fatneſs of this Olive, the Excellencies of Jeſus Chriſt, Particularly in his Merit. his Spirit.which here he communicateth to beleevers, may be reduced to two heads: His Merit, and his Spirit: both theſe Chriſt is full of. Full of Merit, and full of Spirit. And both theſe he imparts and communicates unto beleevers. His Merit unto their Juſtification, Adoption. His Spirit unto their ſanctification. Of each briefly.

1. The firſt thing Chriſt communicates unto the beleever is his Merit; And that 1. unto Juſtification. 1. Merit. Unto juſtification.This Benefit the Gentiles receive from their ingrafting into the ſtock and Covenant of Abraham. Thereby it cometh to paſſe that Righteouſneſs is imputed unto them. So the Apoſtle layeth it down, Rom. 4.11. Abraham received the ſign of Circumciſion, &c. that he might be the father all them that beleeve, though they be not Circumciſed; that Righteouſneſſe might be imputed to them alſo.] This (ſaith Grotius Idem hic figuratè indicat Paulus, quod aper…iùs dixerat, cap. 4. ver. 11. Grotius in …om. 11.17.) is the fatneſſe of the Olive; which the ſame Apoſtle ſpeaketh of cap. 11. The one a covert and figurative, the other a plain expreſſion of the ſame thing. And this benefit are all p. 37true believers made partakers of; being made one with Chriſt, now Chriſt is made unto them Righteouſneſſe. So ſaith this Apoſtle, 1 Cor. 1.30. [Of him are ye in Chriſt Jeſus, who is made unto us of God, Wiſdome, Righteouſneſſe.] And how is Chriſt made Righteouſneſſe to the believer? not by way of Infuſion, but Imputation; not by putting a Righteouſneſſe into him, but by putting a Righteouſneſs upon him, even his own Righteouſneſs. By the imputing his merit, his Satisfaction, his Obedience unto them, thorow which they are accepted as righteous unto eternall life. Thus is the Righteouſneſſe of Chriſt communicated unto all believers: He is to them, The Lord their Righteouſneſſe, Jer. 23.6.

2. The ſecond Benefit iſſuing from hence, is Adoption. Thus in Ingrafting, there is a kind of Adoption. Ramum ramus adoptat, 2. Adoption. Venerit Inſitio, fac Ramum Ramus adoptet. Ovid.(as the Poet elegantly deſcribeth Grafting.) The Stock (as it were) adopteth the Branch that is put into it. For what is Adoption, but the taking of anothers child, and bringing it up as a mans own? Thus ingrafting, the Stock receiveth the branch of another tree, and nouriſheth it as its own. And the like benefit are believers made partakers of by their engrafting into Chriſt. Chriſt being the Son of God by nature, he maketh them the Sons of God by grace, the grace of Adoption, [To as many as received him, he gave power, (foreign, Right, Priviledge) to become the Sons of God; even to them that believe on his Name, John 1.12.] p. 38This benefit Chriſt came to procure and purchaſe for his Elect. [When the fulneſſe of time was come, God ſent forth his Son made of a woman, made under the Law, to redeem them that were under the Law, that we might receive the Adoption of Sons, Gal. 4.5. And this benefit upon their believing, their receiving of Chriſt, they are made actuall partakers of: Being thereupon made Heirs of God, and co-heirs with Jeſus Chriſt, Rom. 8.17. Theſe benefits believers have from the merit of Chriſt.

Secondly, As they are made partakers of his Merit, ſo of his Spirit; 2. Spirit.[He that is joyned to the Lord, (to Chriſt) is one Spirit, 1 Cor. 6.17.] i. e. like minded with Chriſt, in as much as he is made partaker of the ſame ſpirit, [Becauſe ye are Sonnes, (ſaith the Apoſte) God hath ſent forth the Spirit of his Son into your hearts, Gal. 4.6.]

And by this means Chriſt is made unto believers Sanctification. Unto Sanctification.So the Apoſtle goeth on in the place fore-named, 1 Cor. 1.30. Who is made unto us of God Wiſdome, Righteouſneſſe, Sanctification.] So he is, viz. by the communicating of his Spirit unto them; which is a Spirit of Sanctification. So called by the Apoſtle, Rom. 1.4. where ſpeaking of Chriſt, he ſaith, He was declared to be the Son of God with power, according to the ſpirit of holineſſe, (or ſanctification, foreign) meaning the Divine Nature dwelling in p. 39Chriſt, which being holy in it ſelfe, ſanctifieth others by the merit, and vertue thereof: according to that of the Authour to the Hebrews, Heb. 2.11. where ſpeaking of Chriſt, he ſaith, That both he that ſanctifieth, and they who are ſanctified are all one.] Chriſt and believers are one. And being one with Chriſt, they are ſanctified through the Merit, Mat. 23.…, 19.Matt 23and Spirit of Chriſt. Through the Merit of Chriſt imputed unto them;Luke 1.35.Luke 1:35 as the Gold was ſanctified by the Temple, and the Gift by the Altar. Through the Spirit of Chriſt dwelling and working in them, (after a ſort as it did in Chriſt in his Conception,) ſanctifying and purifying their natures

Of Sanctification, there are two parts. Mortification the one; Vivification Of Sanctification. Two parts, Mortification. Vivification.the other; the one a dying unto ſin, the other a riſing to newneſſe of life; and of both theſe Chriſt is the cauſe; and that not only the Exemplary Cauſe, the Pattern & Sampler of both,Chriſt the cauſe of both. of which (God willing) I ſhall ſpeak in the Sequel of the Text, which tels us that believers are ingrafted with Chriſt in the likeneſſe of his Death and Reſurrection; the one in their Mortification, the other in their Vivification; but alſo the Meritorious Cauſe, having merited and procured theſe benefits for them by his Death & Reſurrection: And withall, the Efficient Cauſe, working both theſe in them; which he doth by the communication of his Spirit in them. By this Spirit he worketh the mortification of ſin in them, [If ye through the ſpirit do mortifie the deeds of the p. 40body, ye ſhall live, Rom. 8.13.] And by the ſame ſpirit he quickeneth them up to newneſſe of life. This the Apoſtle calleth the power and vertue of Chriſt's Reſurrection, Phil. 3.10. That I may know him, and the power of his Reſurrection.] foreign viz. that power whereby Chriſt himſelfe was raiſed from the dead; which was the power of his eternall Spirit dwelling in him. Of this power, the work of this ſpirit, the Apoſtle deſireth a further experimentall knowledge in himſelfe, in raiſing him up to the life of grace here, and glory hereafter. And this power, this ſpirit, all true believers in their meaſure, are, and ſhal be made partakers of; even as the members of the naturall body participate in thoſe animall ſpirits which are in the Head. And hereby they ſhall be inabled, as to mortifie 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 truely baptized into Chriſt, A ground of everlaſting Conſolation.myſtically ingrafted into him by faith. Being thus made one with him, now let them know that all that is Chriſts, is, and ſhal 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, p. 41active 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 Righteouſneſſe, Dan. 9.24. Here is nothing wanting to the Juſtification of a Believer before God.

Nor yet to his Sanctification. As there is a fulneſſe of merit, ſo there is a fulneſſe of ſpirit in Chriſt; [It pleaſed the Father that in him ſhould all fulneſſe dwell, Col. 1.19.] So it did during his abode here upon earth; [The Word was made fleſh, and dwelt amongſt us, full of grace and truth, John 1.14.] Upon his change of State, he received an addition to that fulneſſe, [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 faithfull people: all which do, and ſhall in their meaſure, receive of that his fulneſſe; [Of his fulneſſe we have all received grace for grace, (ſaith Saint John,) John 1.16. [We all;] all believers, have received grace for grace:] foreign, 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 p. 40duplicate page p. 41duplicate page p. 42ſeal; or grace for grace. The grace of Sanctification, following upon the grace of Juſtification; both flowing from the free-grace and good will of God in Chriſt. And this believers receive from the fulneſſe which is in Chriſt: which is not only a repletive, but a diffuſive fulneſſe. Plenitudo non vaſis, ſed fontis: Not like the fulneſſe 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 fulneſſe of Spirit, ſuch a fulneſſe 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 uncleanneſſe.] That Fountain is Chriſt himſelfe, 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 four-fold Benefit flowing from this Union and Communion.Out of which Generall (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 four-fold benefit; viz. Nutrition, Augmentation, p. 43Fructification, Suſtentation: Nouriſhment, Growth, Fruitfulneſſe, Eſtabliſhment: And the like four-fold benefit we ſhall find accrewing unto the Believer, from this his union and communion with Jeſus Chriſt: Each of which will yeild us a ſeverall Reſemblance.

A firſt of theſe Benefits, is Nutrition, 6. Reſembl. 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 ſheweth how the one receiveth nouriſhment from the other; [Not holding the Head, from which all the Body having nouriſhment miniſtred.] foreign.Graeci foreign appellant illum qui omnia ornamenta ſuppeditat ſacras Choreas agentibus: Abbis ducta Motaphora, foreign dicitur, quicunque aliis ſuppeditat res ad quemcunque finem neceſſarias: Et foreign, eſt hoc facere abundè & copioſè. in Davenant. in Col. 2.19.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 naturall Body; It giveth to every part ſenſe, and motion, and particular abilities, for the diſcharge of their ſeverall offices and functions; as to the eye to ſee, to the ear to hear, &c. And ſuch a ſupply doth Jeſus Chriſt make unto his myſticall Body: giving ſpirituall ſenſe and motion to every member, with abilities and graces ſutable to their ſeverall offices and conditions; furniſhing them with whatever is requiſite for their Perſonall Salvation, and the Churches Edification. In this place the word more particularly imports a ſupply of p. 44ſuch things as are neceſſary for the nouriſhing of the Body. Eſt autem foreign accipere ea quae alendo corpori ſunt neceſſaria: Grotius ad loc.Theſe the Head ſupplyeth to the members of the naturall body; And theſe Jeſus Chriſt ſupplyeth to the members of the myſtical Body; even to all that are in him. Such a ſupply the Stock, maketh to the ingrafted Branches: And ſuch a ſupply Chriſt yeildeth to all thoſe living ſpirituall Branches that are ingrafted into him; miniſtring to them ſpirituall Aliment for the nouriſhing up of their ſouls unto eternal life.

To the nouriſhment of the naturall 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: foreign, verè, eminentiſſimè. Truely 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 himſelfe to that which is moſt alimentall, moſt nouriſhing; as to Bread, [I am the Bread of life, John 6.35,] Bread is the ſtaffe of life naturall; there being no food that yeildeth more ſolid nouriſhment to the body then that. And thus is Jeſus Chriſt the ſtaffe of life ſpiritual: nouriſhing up the ſoul unto eternall life.

Wherein this Bread excels all other bread. Mannah was excellent bread, Angel's food; [Man did eat Angels food, Nouriſhing the Soul to Eternall life.(ſaith the Pſalmiſt, ſpeaking of the Mannah in the wilderneſs,) Pſ. p. 4578.25.] Such food as Angels could eat no better if they uſed, or needed food; excellent food: yet they which are of it died. [Your fathers did eat mannah in the wilderneſs, & are dead.] (ſaith our Saviour to the Jews,) Joh. 6.49. But (ſaith he, ſpeaking of himſelf in the next verſes) [This is the bread which came down from heaven; If any man eat of this bread, he ſhal live for ever.] Such is the nouriſhment which Jeſus Chriſt, this generous and vigorous Head, and Stock, miniſtreth to all that are united to him, engrafted in him.

What this ſoul-nouriſhment How this ſoul-nouriſhment is conveyed.is, and in what way ſupplied, I might here further ſhew you. I touched upon it in the laſt point; Take it in a word. Chriſt nouriſheth thoſe which are in him, by the communication of his ſpirit unto them. Thus doth the Head ſupply nouriſhment unto the members of the body, by communicating unto them of thoſe ſpirits which are in it ſelf: And thus doth Jeſus Chriſt nouriſh his members by a continuall ſupply of his Spirit unto them. This is that foreign, which Saint Paul ſpeaketh of Phil. 1.19. where ſpeaking of the malicious deſignes and intentions of his adverſaries againſt himſelfe, [I know (ſaith he) that even this ſhall turn to my ſalvation, through the ſupply of the Spirit of Jeſus Chriſt.] Thus are meats and drinks turned to nouriſhment to the body; through a ſupply of ſpirits from the ſpirituous parts, helping to digeſt and diſtribute them, and extract nouriſhment from them. And thus are all things made advantageous to the believer p. 46in furthering his ſalvation, through the continued ſupply of the Spirit of Jeſus Chriſt: which Spirit furniſheth the ſoul with all graces requiſite and convenient, and by that means maintains the ſpirituall life of it, nouriſhing it up unto eternall life.

Applic. 1.Applic. 1. A Spring of Conſolation to Believers. For Application of this Branch. Here is another ſpring of conſolation unto all thoſe living branches that are truely ingrafted into this ſtock; all true believers that are made one with Jeſus Chriſt; let them know that being in him, they ſhall find him a generous, and a vigorous Stock, Chriſt a generous, and a vigorous Stock.full of ſap, full of juice, full of vertue, ſufficient to keep and maintain ſpirituall life in them in the midſt of the hardeſt Winters, or moſt ſcorching Summers, the ſharpeſt Solſtices of Tentation, or Perſecution that can happen unto them.

Aye, not only to keep life in them, but to maintain them in a flouriſhing condition; like thoſe Trees of the Lord, which are ſaid to be full of ſap, Pſal. 104.16. So run theſe ſweet promiſes, Pſal. 92.12. The righteous ſhall flouriſh like the Palm-tree, he ſhall grow like the Cedar in Lebanon.] Palmes and Cedars are Winter Plants, green all the year long. And ſuch are the Trees in God's Plantation, like thoſe Trees which David ſpeaketh of, Pſal. 1.3. Trees planted by the rivers of waters, which bring forth fruit in their ſeaſon, and their leaves wither not.] Living, fruit-bearing, flouriſhing trees. [Thoſe that be planted in the Houſe of the Lord, ſhall flouriſh in the Courts of our God. p. 47They ſhall bring forth fruit in their age, they ſhall be fat and flouriſhing.] (ſo the Pſalmiſt there goeth on,) Pſal. 92.13, 14.] And whence have they this? That when other trees wither and die, (ſo do Hypocrites, who in the day of Tentation, or Perſecution, caſt their leaves of an outward profeſſion, loſing what ever ſhew of piety and holineſſe they once had,) yet theſe Trees of Righteouſneſſe ſhould not onelyonly live, but flouriſh: Why, thanks to the Root, the Stock into which they are ingrafted. Thanks unto Jeſus Chriſt, who of his fulneſſe thus communicates unto them: giving unto them that water of life; whereof himſelfe ſpeaketh, John 4.13. that influence of his grace and Spirit, which whoſoever drinketh of, ſhall never thirſt more; (that is, he ſhall not need to go ſeek for any thing out of Jeſus Chriſt; (as the graft ſeeketh for nothing out of the ſtock;) for that water which he ſhall give him, ſhall be unto him a well of water ſpringing up unto everlaſting life.

Ʋſe 2.Ʋſe 2. Come unto Jeſus Chriſt for nouriſhment. What remaines then, but that every of us, who would have our ſoules thus nouriſhed, come unto Jeſus Chriſt? Come we unto him, even as the ſons of Jacob came unto their brother Joſeph, who nouriſhed them, and theirs with bread according to their families, Gen. 47.12. So come we unto our Joſeph, As Joſeph's Brethrem came unto him.the Lord Jeſus Chriſt, of whom Joſeph, (as in many other, ſo) in that particular was a Type. Come we unto him. And that

1.1. In the ſenſe of our wants. As they came unto Joſeph, in the preſent p. 48ſenſe of our wants, not knowing where elſe to find a ſupply. Come unto Jeſus Chriſt, hungring and thirſting after him, earneſtly deſiring to partake of his fulneſſe; [He filleth the hungry with good things, Luke 1.53.]

2. In obedience to our Fathers Commandement. 2. In obedience to our Fathers Commandement.So went they the firſt and ſecond time to their Joſeph, by the direction and command of their father Jacob, Gen. 42.1, 2. So come we unto our Joſeph, in obedience to the direction and command of our Heavenly Father, [This is his Commandement, that we ſhould believe on the Name of his Son Jeſus Chriſt, 1 John 3.23.

3. At Chriſt's own Invitation. 3. At Chriſt's own Invitation.So came they unto Joſeph the third time, being by him invited thereunto, Gen. 44. & 45. Thus come we unto our Joſeph, the Lord Jeſus Chriſt, whoſe gracious Invitation we may read, John 7.37. In the laſt day, the great day of the Feaſt, Jeſus ſtood and cryed, ſaying, If any man thirſt, let him come unto me, and drink. This ſpake he of the ſpirit, which they that believe on him ſhould receive, ver. 39.

4. But come not as they came, with money in our hands: 4. Come not as they, with money in our hands.So came they the firſt and ſecond time; not intending to be beholding, but to pay for what they had. But thus may not we come to Jeſus Chriſt: Gen. 42.2. & 43.15.Gen 42:2Gen 43:15We 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 p. 94gracious 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 monies worth; bringing nothing of their own with them: nothing but hungring and thirſting ſouls. So ſhall they be ſupplyed with wine and milk, all things needfull to their ſpirituall refreſhment and nouriſhment.

5. And thus coming to him, now caſt our ſelves upon him, 5. Caſt our ſelves 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 ſupplyed; (Maſter, John 6.68.John 6:68whither ſhall we go, (ſaith Peter) thou haſt the words of eternall life:) come we unto Jeſus Chriſt, and caſt our ſelves upon him, in a confident aſſurance of being nouriſhed by him. As David ſaith of temporall food, Pſal. 37.3. Truſt in the Lord, &c: and verily thou ſhalt be fed.] So ſay I of ſpirituall; 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 vertue, 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 awork (which is an attractive p. 50grace;) thereby as it were, ſucking and drawing this nutritive vertue 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 ſpeciall and undeſerved favour from the Governour of the Land, to furniſh them with corn without money, he orders 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, &c. Gen. 43.11. The like do we; having taſted of this ſo undeſerved a favour, this ſpeciall 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 ſhew forth his vertues, his praiſes, as Saint Peter hath it, 1 Pet. 2.9. And this do we not onelyonly in word, ſpeaking well of the Name of Chriſt, extolling, and magnifying his power, his vertue, put forth in and upon us: But alſo, and chiefly, in deed, by expreſſing that p. 51power, thoſe vertues in the courſe of our lives and converſations; bringing forth fruits in meaſure worthy of, ſutable to ſuch a Stock. But of this (God willing) more hereafter. Here is the firſt of theſe ſubordinate benefits, which accrew unto the believer from his communion with Jeſus Chriſt; being ingrafted into him, he receiveth nouriſhment from him. A ſecond followes, viz. Augmentation.

The Graft being put into the Stock, and receiving nouriſhment from it,7. Reſembl. A ſecond Benefit, Augmentation. now it groweth up in it. And the like doth the Believer in the Lord Jeſus Chriſt: being ingrafted into him, and receiving ſpirituall 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. Chriſtians receiving nouriſhment from Chriſt, they grow and increaſe in him. So it followeth in that fore-cited Text of the Apoſtle, Col. 2.19. Where ſpeaking of the myſticall Body of Chriſt, the Church, he ſaith, that having nouriſhment miniſtred to it from the Head, it increaſeth with the increaſe ef God.] Thus doth the myſticall 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.Acts 2:47In 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 p. 52Augmentation, when it is ſecundùm omnes partes; when every member of the body, every branch of the tree groweth and increaſeth in the ſeverall 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 ſpirituall Increaſe, which is both from God, and to God. From God, as the principall Efficient Cauſe of it. Paul planteth, Apollos 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 myſticall Body, all the living Branches ingrafted into this Stock, grow and increaſe. Thus did Chriſt himſelfe, (who in reſpect of his Manhood was a Branch) grow and increaſe: So it was fore-told 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 Kingdome: 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 wiſdome, and the Grace of God was upon him.] and again ver. laſt. p. 53[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 ſhewing themſelves by little and little through the lanthorn 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 ſhal 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, untill he come unto a perfect man, Epheſ. 4.13.Eph 4:13to the meaſure of the ſtature of the fulneſſe of Chriſt. In this, like the morning Sun; That is the Wiſe man's compariſon, Pro. 4.18. The path of the righteous is as the ſhining light, (the morning brightneſſe.) that ſhineth more and more unto the perfect day.] Thus doth the light of the morning break forth, the Sun ſtil climing higher and higher, untill it come to its Zenith, the mid-heavens. And ſuch is the way, the courſe of the righteous man; he groweth in grace, until he attain to the height of eternall glory.

This is of the nature of true Grace ſo to do.It is of the nature of true Grace to grow. And thence it is compared to Seed, Mark 4.26. So is the Kingdome of God, as if a man ſhould caſt ſeed into the ground; which ſpringeth and groweth up night and day.] p. 54And a little after to a Grain of Muſtard ſeed, which being the leaſt of all ſeeds (one of the leaſt, or leaſt among thoſe which were then commonly known in Judea,) yet being ſowen, it groweth up, and becometh greater then all herbs.] Even ſo is it with the Kingdome of Jeſus Chriſt: As with his Politicall Kingdome, his Church viſible, ſo with his Spiritual Kingdome, the work of Grace in the hearts of his choſen; being ſmall at the firſt, it groweth and increaſeth unto great perfection. I ſhall not give way to inlargements.

Hereby try the truth of our Engrafting into Chriſt.Applic. Every of us bring this home to our ſelves, and hereby try whether we bee truely engrafted into Jeſus Chriſt, or no. If the Graft grow in the ſtock, it is a ſure evidence of its Inſition. Spirituall Augmentation is as clear, and an evidence of a Myſticall Implantation. Growing up in Chriſt preſuppoſeth Ʋnion and Communion with him. A comfortable truth to all thoſe who doe finde any ſuch growth in themſelves; a growth in Grace, in Knowledge, Faith, Love, Patience, Humility, in victory over corruptions, in deſires and indeavours after holineſſe. Let this aſſure to them their inbeing in Chriſt. But not ſo to others. Dwarfes, and nurlings in Chriſtianity; ſuch as ſtand at a ſtay, grow not at all; ſuch have juſt cauſe to ſuſpect themſelves that they are not ſuch as they would be thought to be, and perſwade their own hearts that they are. If we ſee a graft in the ſpring p. 55time not putting forth, not growing at all, (the ſtock being alive) we ſuſpect thereupon, that however it was put into the ſtock, yet it did not take, there is no Coalition, no true union betwixt them. And the like may wee ſay of not growing Chriſtians. Such have juſt cauſe to ſuſpect themſelves, that however they are outwardly and viſibly ingrafted into Chriſt, in reſpect of a formall profeſſion, yet inwardly they are not ſo. They have no true Ʋnion, or Communion with him.

But what ſhall we then thinke of thoſe who,Apoſtates to be ſuſpected. in ſtead of growing, decay, wither, decline, fall away? In ſtead of going from ſtrength to ſtrength, they goe from ſtrength to weakneſſe, from zeal to lukewarmneſs; from forwardneſs to remiſneſſe, loſing their firſt love, and what they have wrought. Having begun in the ſpirit, they end in the fleſh. Such Apoſtates there are too many to be found. Such as having for a time run wel, are letted, turned back, or turned aſide, with Demas, imbracing the preſent world. Caſting off, if not the Cloak of profeſſion, yet all Care and Conſcience of cloſe walking with God. Of all others, ſuch have greateſt cauſe to ſuſpect themſelves, that they were never truely engrafted into Chriſt. Falling ſtarrs were never true. Chriſtians, who having ſhined as lights in the world, do loſe all their heat and luſtre, falling away totally from the grace ſeemingly received, ſurely at the beſt, they were but foreign, Meteors, apparences; no p. 56true ſtars: No true engrafted branches; only tyed on to the ſtock, adhering unto Chriſt in an outward profeſſion, out of ſome by, ſiniſter reſpect. They were never rightly cloſed with, united to him: Neither can they expect to receive any benefit by him. So much they may learn from thoſe known, terrible Texts, Heb. 6.6. & 10.26. Where the Apoſtle ſpeaking of deſperate Apoſtates, ſuch as having been enlightned (with the knowledge of the Truth) and having taſted of the heavenly gift (inward peace of Conſcience, ariſing from an apprehenhenſion of their reconciliation with God,) and were made partakers of the Holy Ghoſt (of the gifts of the Holy-Ghoſt, ſuch as thoſe mentioned cap. 2. ver. 4.) &c. If they fall away (viz. totally, by an univerſall Apoſtacie) It is impoſſible (ſaith he) to renew them again to Repentance. [For ſuch there remaineth no more ſacrifice for ſins, cap. 10.26.

Their condition moſt deſperate.Hearken you revolters and Backſliders. Of all others, your condition is moſt dangerous, moſt deſperare. This your drawing back carrieth a dreadfull preſage with it. [If any man draw back (ſaith the Lord) my ſoul ſhall have no pleaſure in him: verſ. 38. of that Chapter.] [No pleaſure in him] There is a foreign in the phraſe, leſs ſaid then intended. Gods ſoul hates and abhors ſuch an one. They which ſo draw back, draw back unto perdition. So it followeth v. 39. [We are not of them which draw back unto perdition.] foreign are foreign, Back-ſliding children are ſons of perdition. Thoſe p. 57branches which wither and dy in the ſtocke wherinto they were put,John 15.6.John 15:6 are thenceforth fit for nothing but the fire.

Ʋſe. 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. foreign (ſaith Grotius) put for foreign, Into him, for In him: As Branches grow up in the ſtock, ſo Grow we up in Chriſt;Growing in Grace, growing in grace. That is the Exhortation wherewith St. Peter cloſeth up his later Epiſtle. [But grow in grace, 2 Pet. 3.18. Every of us indeavour after ſuch a growth.

A growth in Grace, in all Grace. In all Grace.That is the Apoſtles addition in that place forenamed, Eph. 4.15. That ye may grow up into him in all things.] foreign, In all the parts of ſpirituall life; in all ſpirituall graces. Such is true Augmentation (as I told you,) when a thing groweth proportionably in all the dimenſions of it. Thus grow the members of the naturall body; and thus grow the Branches of a tree; they grow in height, and they grow in thickneſs. See that our growth be ſuch, that we grow in every grace. Grow in knowledg. It is Pauls prayer p. 58for his Coloſſians, that being fruitful in every good work, they might increaſe in knowledg, Col. 1.10. Grow in grace, and in the knowledg of our Lord and Saviour Jeſus Chriſt, 2 Pet 3.18.] In knowledg; And that not only Speculative; (which yet is requiſite. [Leaving the principles of the doctrin of Chriſt, let us go on to perfection, Heb. 6.1.) but experimental. [That I may know him, and the vertue of his reſurrection, (ſaith the Apoſtle) Phi. 3.10.] Grow in faith: it is Pauls gratulation on the behalf of his Theſſalonians, that their faith did grow exceedingly, 2 The. 1.9. This is the Apoſtles deſire, Lord increaſe our faith. Lu. 17.5. And let it be the deſire of every of us, to grow in faith. In the Aſſurance of faith, We deſire (ſaith the Apoſtle) that every one of you do give all diligence to the ful aſſurance of Hope unto the end, Heb. 6.11.] In the exerciſe of faith, in learning to live by faith in all conditions. The juſt ſhal live by faith, Heb. 10.38. The life which I now live in the fleſh (ſaith Paul) I live by the faith of the ſon of God, Gal. 2.20. Grow in Love. This is the grace which the Apoſtle deſireth that his Theſſalonians might ſpecially grow in, 1 Theſ. 4.10. we beſeech you brethren, that ye increaſe more and more. viz. in brotherly love. Grow in holines. [Perfecting holines in the fear of God, 2 Cor. 7.1.] Grow in heavenly mindedneſs. [Seek the things which are above. Col. 3.1] So grows the plant; and ſo ſhould the chriſtian grow, upward, heavenward. [Our converſation is in heaven Phi. 3.20.] Grow in contentation. [I have learned in whatſoever ſtate I am, therwith to be content, p. 59Phi. 4.11.] Grow in a cloſe & conſcionable walking with God. [We beſeech you brethren, & exhort you by the Lord Jeſus, that as ye have received of us how ye ought to walk, and to pleaſe God, ſo ye would abound more and more, [Theſ. 4.1.] And ſo in the reſt. Adding one Grace to another, To faith vertue, to vertue knowledg, &c. 2 Pet. 1.4. And one degree of Grace to another. The righteouſneſs of God is revealed from faith to faith.] Rom. 1.17. that is from one degree of Faith to another.

This is the glory of Chriſtianity, Growth the glory of Chriſtianity, and Honour of Chriſt. Grow continually. In this not like Graftsand the honor of Chriſt. As it is the glory of the ſtock when the grafts grow and thrive in it. Even ſo is it the glory of Chriſt, when thoſe that are in him, do thus grow up in him. Let it be the deſire and indeavour of every of us that we may ſo do.

And that continually. In this not like unto grafts, which ſhoot forth much in the firſt two or three firſt years, more then afterwards; and when they are come to their height, ſtand at a ſtay. So fareth it too often with chriſtians; At their firſt converſion and calling they grow exceedingly, but afterwards ſtand at a ſtay, if not decline. But thus it ſhould not be.Chriſtians muſt have no conſiſtency. Though trees and men have their conſiſtency, yet ſo ſhould not christians have. They ſhould ever be going on from ſtrength to ſtrength, til they come to appear before God in Zion: Pſ. 84.7. Ever growing in grace, untill they come to a ſtate of perfection in glory.

Q. But who is there that thus growes? If none be truly ingrafted into Chriſt, but thoſe who thus grow: who is there but hath cauſe to ſuſpect his Condition?

p. 60Doubts about Growth cleared from the Metaphor.Anſ. For anſwer. The Metaphor we have in hand will ſuggeſt unto us ſomwhat which may give quiet to the ſoule in this caſe. Grafts grow, but firſt it is inſenſibly. A man may ſee that they have grown, but not ſee them growing. And ſecondly, They grow, but not in winter. And ſuch is the Chriſtians growth.

1. Growth may be inſenſible, yet true.1. Sometimes it may be an Inſenſible, and yet a true Growth. The Chriſtian may grow, though neither others, nor himſelfe perceive it. That he is grown, that he may know by comparing himſelfe with himſelfe; his preſent with his former condition: Though his preſent growth be inſenſible.

2. Chriſtians have their winters; wherein it may be they do not grow: But,2. Again, Chriſtians have their winters. Their winter of Affliction, their winter of Temptation, their winter of ſpirituall Deſertion. Now in theſe winters they may ſeem in their own apprehenſion not to grow, but rather to decline: Nay, in truth, they may ſo do. I, but,

1. This is a winter to them.1. This is a winter to them, when God maketh them ſenſible of their eſtate: A ſad time, wherein the ſoul goeth heavily, not content with their condition, but drooping under it. Such is the winter to the Graft, a nipping time. And ſuch are theſe winters to the Chriſtian.

2. They grow downwards.2. Though Chriſtians in theſe times do not grow upwards, yet downwards they may. So doth the Graft in the winter, it groweth into the Stock, into which the ſap is gone down. And ſo groweth the Chriſtian in the winter of affliction, and ſpirituall deſertion. He now p. 61groweth 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 (3^dly) though he do not at preſent actually grow,3. They have a Principle of Germination. yet he keepeth a principle of germination in him, a diſpoſition and inclination to grow, which upon the return of the Spirit, putteth forth it ſelf. Even as the Graft, though in the winter it doth not grow, yet it hath a germinating principle in it, which upon the return of the Sun, and the riſing of the ſap, ſheweth forth it ſelfe. So is it with the Chriſtian; However upon the withdrawing of the wonted heat and influence of the Spirit of grace from the ſoul, for a time he do not grow, but rather decline, yet there is a principle of grace in him, a ſeed (as Saint John calleth it, 1 John 3.9.) viz. that grace of the holy Spirit whereby he was regenerated, which inclineth him to a ſpirituall germination, and which upon the riſing of the Sun of Righteouſneſs upon the ſoul, & return of the Spirit, will put forth it ſelf as formerly. In the mean time, there is in the ſoul an inclination to ſuch a growth, and (if it be it ſelf) a conſtant deſire after it.

II. And by this, Chriſtians are to judg of themſelves; not by their preſent proficiency, but by the reality and conſtancy of their affections and indeavours. Thus God judgeth of them; not p. 62according to what they are, 2 Cor. 8.12.2 Cor 8:12but would be. And thus are Chriſtians to judg of themſelves. Deſires after growth, if reall and conſtant, putting forth themſelves in anſwerable indeavours, may evidence to the ſoul the truth of grace in the want of better performances.

3. It may be the Soyl is barren.3. To theſe I might add, It may be the ſoyl is barren; If ſo, though the Stock be good, and the Graft alive, yet it is not to be wondred if it do not grow, or grow but little. Thus fareth it ſometimes with Chriſtians, Providence, it may be, caſts them upon a barren ſoyl, (like Paul when he was caſt upon the Iland Melita amongſt the Barbarians, Acts 28.1, 2.) where they are deprived of the means of growth, deprived of publick Ordinances, deprived of private Society, and Communion of Saints. On the other hand, they are encompaſſed with briers and thorns, with many temptations, and back friends to their ſpirituall growth. In this caſe, if they do not grow as formerly, it is not to be wondred at. But in the injoyment of means of growth, being planted by the rivers of waters, now they grow:Pſal. 92.12.Ps 92:12 Being planted in the Houſe of the Lord, now they flouriſh in the Courts of their God.

Hinderances of ſpirituall Growth ſet forth from the Metaphor.As for us then, who through the mercy and goodneſſe of God, enjoy means of growth, ſee that we grow. Which that we may do, take heed of impediments, hinderances of growth. Divers things there are which hinder the growth of a Graft. I ſhall inſtance in ſome of the moſt obvious. 1. If it do not ſtand faſt in the ſtock. 2. If p. 63it be not ſound at the pith. 3. If there be ſuckers to divert and draw away the nouriſhment from it. 4. If it be canker-fretted. 5. If it be overgrown with moſſe. 6. If it be planted in a dry ſoyl. And the like impediments there are, which if not looked to, will hinder the Chriſtians growing up in Chriſt.

1. If he do not ſtand faſt in the Stock. 1. Not ſtanding faſt in the Stock. Unſetledneſſe.If he be not ſetled & eſtabliſhed in the truth of God; but ſhaken to and fro. This will marvellouſly hinder a Chriſtians growth. So much the Apoſtle inſinuates, Epheſ. 4.14, 15. where, putting believers upon growing up in Chriſt, he firſt giveth them this Caveat, That henceforth ye be no more children, toſſed to and fro with every wind of doctrine, by the ſlight of men, &c.] Unſetled, unſtable Chriſtians, who are ready to relinquiſh the old received truths of God, and to imbrace every new doctrine that is held forth unto them under any ſpecious and plauſible pretext, they will never grow up in Chriſt. And therefore that we may grow up in the faith, be we eſtabliſhed in it. So the ſame Apoſtle exhorts his Coloſſians, Col. 2.6, 7. As ye have received Chriſt Jeſus the Lord, ſo walk ye in him: Rooted and built up in him, and ſtabliſhed in the faith, as ye have been taught, abounding therein.] If the Graft ſtand not faſt in the Stock, it will never grow.

2. Nor yet (in the 2^d place) if it be not ſound at the pith. Poſſibly it may ſeem to ſpring for a time,2. Not ſound at the pith. Inſincerity. but it wil never hold. No more wil the unſound Chriſtian that wants inward ſincerity. He may p. 64make ſome ſhew for a time, but he will never grow up to maturity. So much the Apoſtle inſinuates Ep. 4.15. where putting Chriſtians upon growing up in Chriſt, he bids them firſt [Truth it in Love. So the Originall hath it. foreign; Being ſincere in Love, ye may grow up in him.] Where there is not ſincerity of Affection to God, to Chriſt, to his Saints, to his Truth, there will never be growing up in Chriſt. And therefore amongſt other things which Saint Peter willeth Chriſtians to lay aſide, that they may grow, he reckoneth up Hypocriſie, and Guile, 1 Pet. 2.1. Grafts rotten, or not ſound at the pith, will never grow.

3. Suckers drawing away the nouriſhment. Inordinate Luſts.3. Nor yet (in the 3^d place) if there bee Suckers to divert and draw away the nouriſhment from them. And ſuch are all ſinfull and inordinate luſts; whatever it is that the ſoul is inordinatly affected with, or carried towards, be it profit, or pleaſure, or honour, or the like; this will hinder the growth of Grace. And therefore that we may grow up heavenward, ſee that we mortifie our members which are upon Earth, Col. 3.1, 2, 5. That we may run with patience the race which is ſet before us, lay we aſide every weight, and the ſin which hangeth ſo faſt on, Heb. 12.1. That we may perfect Holineſſe in the fear of God, let us cleanſe our ſelves from all filthineſſe of fleſh and ſpirit, 2 Cor. 7.1.

4. Canker-fret.4. A fourth Impediment to the growing of the Graft, is the Canker-fret. And ſuch is p. 65Malice and Envy to the Chriſtian.Malice and Envie. And therefore (as the Apoſtle directs, 1 Pet. 2.1.) to bee layd aſide by thoſe who would grow in grace. Where theſe lodge in the ſoul, they will bee like the Canker-worm to the plant, which hindereth the growth thereof.

5. And ſo (in the fifth place) will Moſſe overgrowing it. And ſuch is carnall ſecurity, 5. Moſs overgrown: Carnall Security.and ſpirtuall ſlothfulneſs unto the Chriſtian. Security, when Chriſtians are overgrowne (as it were) with a good opinion of themſelves and their own eſtates; this will keep them from growing in Grace. So it did the church of Laodicea. She ſaid ſhe was rich, and increaſed in goods, &c. and that it was which kept her ſo poor, Rev. 3. Whileſt the five fooliſh virgins ſlept, they looked not out for oyle for their lampes, Matthew 25. Nothing more banefull to ſpirituall growth then this.