in the last words is called sin As to the first of these Original sin spoken to more particularly 1. As our old man 1. Why call'd man Original sinne is represented to us under our old man and that not without special reason whither we lay the emphasis upon Old or Man We will first enquire why it is call'd Man not our old understanding or affections c. only but our old Man And I will only give you these two reasons for it Mr. Burgesse to omit others which are given by that learned Authour who hath writ so fully on this subject 1. Because this sin runs parallel with our being men 1. It attends us whilst men or partaking of mans nature in this world This sin and our nature in us are twins in life and death they live and dye together we shall not cease to be sinful before we cease to be men Our whole Fabrick is so overspread with this leprosie that it can never be sufficiently cleans'd till it be wholly taken down It s strength indeed is abated it does not rule in a child of God as formerly nay it 's deaths wound is received it is crucified or fastened upon the Crosse as my text hath it yet it will not totally expire but with our latest breath it can be no more wholly parted with Gerrhard then our very soul it self Quod natura nobis inest deponi non potest Whatsoever is in us by nature will stick by us till the dissolution of nature 2. This sin is call'd man because it hath overspread the whole man 2. It overspreads the whole man that as the subjectum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is every man in a natural way propagated from Adam it may be said of every such one he is guilty of this sin he is infected with this Original sinne So the subjectum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the subject unto which this sin adheres and in which it is is every part of every man It is not in this spiritual malady as in corporal where the head akes many times when the heart is hail the Foot is wounded when the hand is whole but by this soul distemper every man is a very hospital of spiritual diseases neque manus neque pâ—s neither hand nor foot neither head nor heart is as it should be or does as it should do And because this is so material to our present purpose I will shew 1. It infects the soul in its chiefest faculties 1. That this sin cleaves to the soul and 2. It infects the very body also 1. The understanding First It hath overspread the soul and that in its most noble faculties I mean those two which do so much advance man above the common sort of creatures Reason and Will understanding and affections the highest and inmost powers poor man hath are suprized by it This sin appeares in the mind the eye of the soul 't is dim-sighted in natural things 't is quite out as to spiritual truths 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God What those things of the Spirit are the Context tells us no other than the plainest truths of the Gospel nay he counts these foolishnesse Those things which are the wisdome of God the product of infinite wisdome he slights and disesteems and no wonder for he cannot know them because they are spiritually discerned Spiritual truths as such are no more within the cognizance of the natural eye of the soul than spiritual substances are within the view of the eye of the body There is none that understandeth Rom. 3.11 If Peter and some few other here and there in the world may be recepted no thanks to them but to the Father who hath reveal'd these things unto them Mat. 11.25 Certainly did we know the things of God more we should love them better Good when discover'd is attractive if a child prefers an apple before a piece of gold it is because he does not know the difference and when the children of men prefer themselves or any creature else before God the reason is they do not know they do not consider And hence it is that in our spiritual recovery the eyes are anointed with eye-salve Christ came to open the eyes of the blinde and his Spirit is a Spirit of illumination and revelation Luke 4.18 Revel 3.18 ult Believers were darknesse but now they are light in the Lord Ephes 5.8 What needs St. Paul to have prayed so earnestly that the eyes of the Ephesians understanding might be enlightned if they of themselves had not been blinde Ephes 1.18 The will is distemper'd with tâ—is sin also 2. The will is perverted with it it hath not seized only upon the head but upon the heart The imagination of the thought of mans heart is evil and only evil Gen. 6.5 Gen. 21.17 Jer. 9. I forbear glossing upon those places hence it is that there is so little love unto or desire after heavenly things can any man give a reason which he will not be ashamed of at that great day why he loves God no more What iniquity have ye found in me Non amo nec possum dicere quare says the Lord. As the Elements have their proper principles of motion gravity and levity whereby they tend to that place in the Universe that best suits them and sensitive creatures have their wings or feet to carry them towards those objects which are most convenient for them so God hath endued rational creatures with a will and affections to carry them forth towards the enjoying of himself who only is the Center of their happinesse and without whom they can never be at rest But does the will of man by nature do him this good office to carry him unto God as his only blisse why then do we see and hear of so many that are in the search of other things not once to be named with God how many are there of whom it may be said God was never thus to be sure in all their thoughts like the Israelites they are scattered up and down gathering straw nay drosse and dung in the Apostles sense is frequently preferr'd before Jesus Christ How many may sadly say as that good man Quantum Mercator pro lucro c. I have not done so much for my God as the Merchant doth daily for his gain or the Hunts-man for his game and yet what gain or pleasure is comparable to our enjoying of and communion with God but further 2. The body is not free from it The body bears a part with the soul in this sore evil 't is comparatively I confesse but a small part for it can according to its nature bear no greater Our Apostle speaks of sinne reigning in our body Rom. 6.12 Every member of our body is ready to act in a sinne to be an instrument of unrighteousnesse ver 13. a servant to uncleanness ver
with worms and his skin spent and reins consumed should rise but that the same body not onely the same specifical but the same numerical body should rise therefore he puts in those emphatical expressions I shall see God I shall see for my self I and not another and mine eyes shall behold him Though his eyes shall be glorified eyes yet they shall be the same eyes for substance As the Patience of Job was very great and very exemplary so surely his Faith was as great and as imitable O Job great was thy Faith This one Text is sufficient to prove that the Doctrine of the Resurrection is not a thing incredible And give me leave to speak to you in the words of S. Paul to King Agrippa Why should it be thought incredible that God should raise the dead especially if you consider who this God is That he is Omnipotent and Almighty infinite in power and able to do all things He that believes the first Article of the Creed will quickly believe the eleventh Article He that believeth that God is Almighty maker of Heaven and Earth will easily believe that he is able to raise the dead For if God saith Tertullian can make a body being nothing out of the dust of the earth he can certainly repair it out of the dust when it is something It is as easie to God to restore a body to a soul at the Resurrection as to breathe a soul into a body at the first Creation Objection But how is it possible that when a man hath lain rotting in the grave a thousand years he should rise again Answer This is above reason but not against reason For there are many resemblances of this even in nature which though they be not sufficient proofs yet they are great inducements to cause us to believe this truth Both Philosophers and Divines write of the Phoenix that first she is consumed to ashes by the heat of the Sun and that afterwards of her ashes ariseth a young one which is the same Phoenix risen from the dead The Apostle tells us That the corn must first be cast into the ground and there dye and rot before it will spring up which sheweth that a Resurrection from the dead is possible even in nature Adde to this That Swallows Flies and Worms which lie dead in the Winter-season in the Spring by vertue of the Suns heat revive again And what is every night but the grave as it were of the days light and the morning but the Resurrection of the day What is Winter but the death of the fruits of the earth and the Spring but the Resurrection of them What is death but the blowing out of the candle of our lives and what is the Resurrection any more but the lighting of this candle again What is death but a pulling down of the house of the body and what is the Resurrection but the rebuilding of the same house And why then should any man think it a thing incredible for God to raise the dead We see by experience that our curious glasses are made by the art of man even out of ashes And cannot the Omnipotent God raise mens dead bodies when turned to ashes There is no contradiction in this and therefore an infinite power is able to effect it And to shew that God can effect it he raised up many from the dead both in the Old and New Testament as helps to our faith to enable us to believe That that God who raised those few will in due time raise all the dead both just and unjust Objection But you will reply How is it possible that the same body should rise when as the dust of men are so mingled together as that it seems impossible to separate the dust of one man from another Answer With man this is impossible but with God all things are possible It is easie to God to give to every man his own dust if it be possible for a Gardner that hath thirty several seeds in his hand to be able to distinguish between seed and seed and for a Chymist to extract the four Elements out of an hearb and sepaâ—ate them one from the other and for a Watch-maker to take his Watch in pieces and mingle the pieces together and yet afterwards put them together as before Much more is it possible for the Omnipotent God to distinguish one dust from another as well as one man from another and one stone from another Objection One man is eaten by another and turned into the substance of another how can both these arise with their distinct bodies Answer Every man shall arise with his own flesh but yet not so as that he shall arise with every thing that was once a part of him But he shall arise with so much of his flesh as shall make a perfect man and the same man A man hath a piece of his flesh cut off by a sword and new flesh growing in its room now he shall not rise with both these but with so much as shall make him a perfect man and one and the same man for substance One man eates another mans flesh and it becomes one with his yet he shall not rise with that flesh but with so much as shall make him a compleat man and the same not onely for kinde but for number For with God nothing is impossible So much for the fourth particular The fifth particular The fifth thing propounded is to shew the certainty and infallibility of this Doctrine For this is not onely a Truth that God can make good but a Truth which God cannot but make good As there must be a day of Judgement 2 Cor. 5.10 So there must be a Resurrection of the body not onely there may be but there must be and of the same body not onely the same specifical but the same numerical body Otherwise it were not a Resurrection but a Surrection not a Resuscitation but a Suscitation And as Estius saith not a Regeneration as it is called Mat. 19.28 but a Generation A Resurrection is of the same body that dyes or else it is a new Animation and a new Creation and not a Resurrection Now that there must be a Resurrection appears 1. From the promise of God God hath promised that all that are in the graves shall hear his voyce Joh. 5.28 29. and come forth c. and all that are in the dust shâ—ll awake And that this corruptible shall put on incorruption and this mortal shall put on immortality Isa 26.19 and We must all appear before the judgement seat of Christ that every one may receive the things done in his body according to that he hath done 2 Cor. 15.53 whether it be good or bad And therefore the ancient Christians when they rehearsed that Article of the Creed I believe the Resurr ction of the body would point to some part of their body and say Even of this body God can do it because he
God grounded upon the perswasion of his glorious being and the goodnesse of his nature which is not terrible to them but when they consider his mercy is a holy mercy and that it is never dispenc't to the prejudice of his justice though they cannot hate God for his goodnesse directly yet they hate him with it for although he is the perfection of beauty and goodnesse it self yet they being evil there is no congruity or conveniency between God and them they love sin and hate punishment Now God as Author legis by the most strict Laws forbids sin and as ultor peccati inflicts severe punishments from hence it proceeds the most lovely and sweet Attributes of God cannot endear him to them no more than the natural or moral excellencies of a Judge the comelinesse of his person or his wisdome and knowledge can draw forth the love of a Malefactor when he is condemned by him Moreover since the general nature of sin is an eternal contrariety to the nature and will of God the love of it must needs argue the hatred of God for as the Lord Jesus requires an universal chearful and constant obedience as the most clear evidence of love to him if you love me keep my Commandments So the Argument will be as strong to conclude backward If you keep not Gods Commandments you hate him to live in the practice of known sinnes is a vertual and interpretative hatred of God 2. The benefits which God bestows upon us deserve our love How great an endearment did he passe upon us in our Creation we might have been admitted into the lowest form of Creatures and have only enjoyed the life of flies or worms but he made us little lower than the Angels and Crowned us with glory and honour and gave us dominion over all the works of his hands Psal 8.5 Whereas the rest of the Creatures were the acts of his power the Creation of man was an act of power and wisdome in all the rest there was nothing but he spake the word and they were made Psal 148.5 But in the making of man there was a consultation about it Gen. 1. Let us make man he framed our bodies so that all the parts conspire for the ornament and service of the whole Psal 139.15 Thine eye did see my substance being yet imperfect and in thy book were all my members written and therefore Lactantius said truly hominem non patrem esse sed generandi Ministrum man is only the instrument which the Lord doth use for the effecting of his purpose to raise the beautiful Fabrick of mans body Now if we are obliged to expresse the dearest love to our Parents with how much greater reason should we love God who is the fountain of all our beings He hath breathed into man a spiritual immortal rational soul which is more worth than the whole World this is in some sort a spark and ray of Divine brightnesse 't is capable of Gods Image 't is a fit Companion for Angels to joyne with them in the praises of God and enjoy a blessed eternity with them 'T is capable of communion with God himself who is the fountain of life and happinesse The soul is endowed with those faculties which being terminated upon God it enjoys an infinite and everlasting blessednesse The understanding by knowledge rests in God as the first and highest in genere veri the will by love embraces him as the last and greatest in genere boni and so receives perfection and satisfaction which is the incommunicable priviledge of the rational soul Beasts can only converse with drossy and material objects they are confined to earthly things but the soul of man may enjoy the possession and fruition of God who is the Supreme and Soveraign good Now this should inflame our love to God he formed our bodies he inspired our souls Moreover if we consider our lives we shall finde a chain of mercy which reaches from one end to the other of them How many Miracles of Providence do we enjoy in our preservation how many unseen dangers do we escape how great are our daily supplies The provisions we receive do serve not only for necessity but for delight every day we have the provisions of meat and drink not only to cure hunger and all our thirst but to refresh the heart and to make us chearful in our work every houre is filled up with the bounties of God Now what shall we render to the Lord for all his benefits he desires our love this is the most proper return we can make for love is of an opening and expansive quality calling forth the heart our love within should break forth to close with Gods love without the love of obedience in us with the love of favour and bounty in him 'T is a principle of nature deeply implanted in the hearts of men to return love for love nay the very Beasts are not deficient in this Esay 1.3 The Oxe knows his Owner and the Asse his Masters Crib Those Creatures which are of all the most stupid and heavy respect their Feeders and expresse dumb signs of love unto them How much more should we love God who spreads our Table fills our Cup and causes his Sun to shine and his Rain to fall on us 'T is an Argument of Secret Atheisme in the heart that in the confluence of mercies we enjoy we do not look up to the Author of them as if common mercies were the effects of Chance and not of Providence if a man constantly relieves our wants we judge it the most barbarous disingenuity not to repay love to him but God loads us with his benefits every day his wisdome is always busied to serve his mercy and his mercy to serve our necessities but we are insensible and unaffected and yet the meanest mercy as it comes from God hath an excellency stamp't upon it We should upbraid our souls for our coldnesse to God everywhere we encounter sensible demonstrations of his love to us in every moment of our lives we have some pledges of his goodnesse Let us light our Torch at this Mountain of fire let the renewed act of his bounty constrain us to love him we should love him for his excellency though we had no benefit by him nay though he hated us we are bound to love him as he is truly amiable in himself how much more when he draws us with the cords of a man with bands of love whosoever requites the love of God with hatred as every impenitent sinner doth puts off the nature of man and degenerates into a Divel 2. Fear this is that eternal respect which is due to our Creator an humble reverence we owe to him as he is infinitely above us the holy Angels cover their faces when they have the clearest views of his glory Esay 6.1 2 3. The Lord is represented as sitting on a Throne and the Seraphims stood about each having six wings with twain he covered his
19. The temper or rather distemper of the body enclining often sometimes to one sometimes to another sinne which the Divel who is best seen in our constitutions makes much use of in suiting his temptations hence he frequently tempts those that are melancholy to despair and the sanguine he tempts to presume with no small disadvantage to their souls from the several inclinations of their bodies To be sure whil'st a man is or should be providing for his soul the body too often interrupts him with What shall I eat what shall I drink wherewith shall I be cloathed And if there be any fear of suffering though for Christ and his Gospel the body cryes Spare thy self this may not come unto thee c. So that with Adam by reason of sinne we need a cloathing for and may be asham'd of our very bodies Even they also should be the Temples of the Holy Ghost but are now become Cages for these unclean Birds 1 Cor. 6.19 Put but these things together and 't is too sadly apparent that this original sinne is as extensive as any thing in meer man can be A short draft of Adams image in us Aug. de Ger. ad lit cap. 24. So that in every one methinks I see another Adam if you consider the parallel you shall finde Adams image and likenesse in each of his unhappy off-spring Take it with some enlargement out of Austin 1. Adam after his fall had his understanding darkned he thought to hide himself from that God from whom nothing can be hid Gen. 3.8 And are we not thus blinde does not man promise himself more security for a secret than for an open impiety The Adulterer the Oppressor the Proud and the Envious person saith None seeth me Isa 47.10 Durst men undertake that wickednesse under the sense of Gods seeing of them which they would be asham'd of if men look'd upon them were they not thus blind 2. We finde Adam flying from Gods presence his will and affections were defiled or he could not have been averse from communion with God Being now stain'd with sin he trembles to heare him whom before it was his chiefest delight to be with all And this also sin hath brought upon the posterity of Adam they do not delight in communion with God in their hearts and lives too they forsake God We do not read that Adam after the commission of his sin did so much as once think of God till he heard the voice of the Lord walking in the garden in the cool of the day in order to the calling of him to an account for his sin and then he is afraid and flies c. So his wretched children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seldome think of God at least seriously and as they ought till towards the end of their lives when God by the voice of some extraordinary sicknesse is a calling of them to judgement and then no wonder if they be afraid 3. I might observe a similitude we have in our bodies unto Adams sinful body but that our very cloathes as I hinted but now sufficiently evince it We have the same use and necessity of them which he by sin fell into The best apparel being but as playsters which this soare calls for howsoever too too often man makes himself proud of them Now whither these faculties of soul and body being so nearly conjoyned do corrupt and infect one another as Ivy while cleaving to the Oak draws away the sap from it and destroyes it I shall not here contend I confesse there are many difficulties concerning this subject of which we may say as of other depths in Religion with the Woman of Samaria John 4.25 When the Messias comes he will teach us all things I have been too long upon this first consideration in explaining why Original sin is called Man I must be the shorter in what follows why it is call'd Old man 1. Because it is derived from the eldest or first Adam 2. Why Original sin is called Old man for though Christ as God was from eternity yet as an Adam or common head he was the latest Man must be fallen in the one before he can be raised in the other Willet in locum 1 Cor. 15.46 2. Original sin is the Old man because corruption is first in every one Esau comes out first first that which is natural then that which is spiritual Heb. 8.13 2 Cor. 5.17 3. 'T is call'd Old because it is to be done away This old man all old things are to be done away Compare it to the new man or the work of grace and then you will say indeed There is no lovelinesse in it for which you should retain it were there not an eternity of happinesse or misery to put into the ballance vertue would out-weigh vice 4. It may be call'd Old because of its cunning and craft as old men by reason of their abundant experience are more wise and subtle than others This old man this corruption is cunning to deceive Oh what excuses does it bring for sin what pretences you have heard it hath much of Adam but know it hath somewhat of the wise and old Serpent too for it was begot betwixt them both I shall passe this first particular only with this note instead of further Application viz. Observe with Paraeus that when the Apostle calls Original sinne our old man he distinguishes it from our selves It is ours too nearly cleaving to us but it is not our selves Whence we must learn to put a difference betwixt the corruption of nature and nature it self Mans nature is from God but the corruption of mans nature is from himself And this original sinne is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.20 21. any substantial part of man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle sayes of it Heb. 12.1 The sin that so easily besets us Thus at length we are come to the second particular which the Apostle uses to expresse original sinne by The second particular expressing Original sin the body of sin 't is the body of sinne And herein I have only to shew how this Original sin is a body for the other how it may be call'd sin or a body of sin will be consider'd in the third Appellation which is here bestowed upon it Now Original corruption is a body of sin Why called a body 1. In that a body though it seems never so beautiful and fair yet 't is in it self but a stinking carcasse made of base loathsome matter c. So sin and wickednesse though it may seem specious and alluring yet 't is but an abomination as Scripture in a hundred places calls it adultery covetousnesse excesse and all the parts of this body are not as they seem to be when varnished or painted over They say there is no stench comparable to that of a humane body when not salted or animated with the soul I am sure nothing so noysome as
is proper to each nature by reason of the hypostatical union is ascribed to the whole person 4. This union of two natures in one person is without confusion or transmutation the natures remaining distinct and the properties and operations of both natures distinct notwithstanding this union Some things are proper to the Godhead of which the Manhood is uncapable and some things proper to the Manhood of which the Godhead is uncapable We cannot say the Godhead was athirst weary dyed neither can we say the Manhood was the Fountain of all being the Creator and Preserver of all things or that it is ubiquitary or omnipresent though we may say all of the same person 'T is observed by learned Writers that the dividing of the person which is but one Hooker Eccles Pol. p. 299. and the confounding of the natures which are two hath occasioned those grand Errors in this Article of faith by which the peace of the Church hath been so much disturbed And sutably to these foure heads that have been spoken to there have arisen foure several heresies 1. The Arrians denying the Deity of Christ against whom the Council of Nice Determined that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly God Hooker ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Apollinarians who maimed and misinterpreted his humane nature against whom the Council of Constantinople Determined that he was compleat and perfect Man 3. The Nestorians who divided Christ into two persons because of his two natures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against whom the Council of Ephesus Determined that he was God-man in one person 4. The Eutichians who confounded these two natures in one person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against whom the Council of Chalcedon Determined that he was God-man in one person without confusion or mutation of natures But in the foure above-named heads enough hath been said by way of Antidote against those dangerous mistakes And all being duly considered we cannot but see great reason why he should be called wonderful Isa 9.6 Well might the Apostle cry out by way of admiration Without controversie great is the mystery of godlinesse God was manifest in the flesh 1 Tim. 3.16 5. The singular fitnesse of Christ for this work of Mediation arises from his being God-man in two natures united in one person without Confusion or Transmutation 1. Had he not been truly God he had been too mean a person for so high an employment it was God that had been offended an infinite Majesty that had been despised The person therefore interposing must have some equality with him to whom he interposes Had the whole society of persevering Angels interposed on mans behalf it had been to little purpose one Christ was infinitely more than all and that because he was truly God 2. Had he not been compleatly man he had been no way capable of performing that indispensibly necessary condition upon which God was willing to be reconciled viz. The satisfying of that righteous sentence God had pronounced Gen. 2.17 In the day thou eatest thereof thou shalt surely dye That therefore he might be capable of dying which as God he could not and that the justice of God might be satisfied in the same nature by which it had been offended 't was necessary he should be man 3. Had he not been God and man in one person the sufferings of his humane nature could not have derived that infinite value from the Divine nature Mediatâ—o Christi est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We could not have called his blood the blood of God as 't is called Acts 20.28 it would have been no more than the blood of a creature and consequently as unavailable as the blood of Bulls c. Hebr. 9.12 Hebr. 10.4 4. Had he not been God-man without confusion of natures his Deity might either have advanced his humanity above the capacity of suffering or his humanity might have debased his Deity below the capability of meriting which is no lesse than blasphemy to imaâ—ine And this is the first reason the singular fitnesse of Christ for this work because of the Dignity of his person Reason 2. The singular fitnesse of Christ for this employment in respect of the sutablenesse of his Offices There is a threefold misery upon all men or a threefold bar to communion with God 1. The guilt of their sins which themselves are never able to expiate or satisfie for 2. The blindnesse of their minds the cure whereof is too difficult for any creature Physician 3. Their bondage and captivity to sin and Satan which are enemies too strong for man to deal with Sutably to these three great necessities Jesus Christ is anointed of God to a threefold Office of a Priest a Prophet a King the former of which Offices he exercises on our behalf to God and the two last from God to us 1. The Priestly Office of Christ is the great the only relief we have against the guilt of sin the work of the Priesthood consisted under the Law chiefly of these two parts 1. Satisfaction for the sins of the people Lev. 4.16 17 18 19 c. 2. Intercession unto God on their behalf Levit. 16.12 13. Both which were verified in Christ our great high Priest Hebr. 4.14 And hence it is that the Apostle encourages us to come with boldness unto the Throne of Grace Hebr. 4.16 What was done by others Typically was done by Christ Really 1. His satisfaction in discharging those debts which his people had run into with Divine justice to the utmost farthing and this he did by offering up that one single sacrifice which was infinitely more worth than all those multitudes of sacrifices offered up of old and from which all former sacrifices had their vertue and efficacy Ephes 5.2 The Priests of old offered up creatures but this high Priest offers up himself they offered the blood of Bullocks c. Hebr. 9.13 14. but Christ the blood of God Acts 20.28 They offered many sacrifices and Christ but one but such a one as infinitely exceeded all their many such a one as perfected for ever them that are sanctified Hebr. 10.14 One Sun is worth more than thousands of Stars and one Jewel than millions of ordinary stones and so one Christ is more effectual than all Lebanon or the cattel on a thousand hills 2. His intercession this is the other part of his Priestly Office his satisfaction that was performed on earth his Intercession is performed chiefly in heaven by the former he purchased pardon and Reconciliation 2 Cor. 5.19 compared with Verse 21. by the latter he applies the benefits he hath purchased his sufferings though they were but while he was on earth yet the benefit of them extends to all ages of the Church both before and since his passion and his Intercession is that which sues out these blessings for his people and therefore that great Apostle joynes both together as the foundation of all his comfort Rom.
in Christs Regiment whose names are not registred in Aeternitatis Albo Wooden legs of Christs body such as have no true spiritual vital functions and operations Such as have a fâ—rme of godlinesse but deny the power thereof 2 Tim. 3.5 Sardys-like they have indeed a name that they live but are dead Rev. 3.2 With th se our Proposition meddles not 2. But true believers i. e. such as are united uâ—to Christ by Internal Implantation Living fruit-bearing branches John 15.5 Such as have not only Christs picture drawn on their fore-heads but Christs Spirit quickning their hearts Ephes 3.17 Nathanaels Israelites indeed John 1.47 Jews inwardly Rom. 2.29 Such as are really and effectually by the Spirit and Word of God call'd out of a state of sin enmity misery into an estate of grace union reconciliation so that now Christ is in them and they in Christ John 17.21 23. They reposing themselves in Christs bosome by love and Christ dwelling in their hearts by faith These are the Believers our Observation intends Query 2 2. What kinde of union it is that is betwixt the Lord Jesus and true Believers Sol. 1. Negatively what kinde of union it is not 1. Not a grosse carnal corporeal union not a union of bodies Christ is in heaven Acts 1.11 3.21 we on earth 2. Not an hypostatical personaâ— union such as is that ineffable union of the Divine and Humane natures in the person of our Immanuel the Lord Jesus 'T is indeed a union of persons but not a personal union Believers make not one person with Christ but b 1 Cor. 12.13 one body and that not one body natural but mystical True indeed the Church is call'd Christ 1 Cor. 12.12 but that is meant of the whole Church made up of head and members which is Christ mystical Now 't is not rational to apply that to any one single Believer which is proper only to the whole body Besides should there be a personal union betwixt the Lord Jesus and true Believers then would there be as many Christs as Believers But to us as there is but one Father so but one Lord Jesus 1 Cor. 8.6 Add that then very action of Believers would be of infinite value as is the obedience of Christs Humane nature by reason of its hypostatical union 3. Not an essential substantial union not such an union as makes Believers in any wise partakers of the substance of Christs Godhead Those expressions of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old and English't by some of us of late viz. Being Godded with God and Christed with Christ are harsh and dangerous if not blasphemous To aver that Believers are partakers of the substance of Christs Godhead is to ascribe that to Believers which we dare not affirme of Chrissis Manhood it self concerning which we say that it was inseparably joyned together with the Godhead in one person but yet c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Chalcedon without the least conversion composition or confusion True indeed Believers are said to be partakers of the Divine d 2 Pet. 1.4 nature but how not of Gods substance which â—s wholly incommun cable but Believers by the exceeding great and precious promises as by so many Conduit-pipes have excellent graces conveyed unto them whereby they are made like to God in knowledge righteousnesse and true holinesse wherein the Image of God which was stamp't on man at his Creation consists Ephes 4.24 Col. 3.10 4. Not such an union as mounts up Believers to an equality with Christ in any respect He is the blessed and only Potentate the King of Kings and Lord of Lords 1 Tim. 6.15 In all things he hath and must have the preheminence Col. 1.18 The best of Saints have but their Ephah their Homer their stint and e Ephes 4.16 measure of excellencies and Divine Endowments But now Jesus Christ in his Humane nature united to the Divine was sanctified and anointed with the Holy Spirit f John 3.34 Psal 45.7 Hebr. 1.9 above measure we have but our mites drams scruples in him are hid all the treasures of wisdome and knowledge Col. 2.3 Our Lord Jesus is his Fathers Gazophylacium the great Magazine and Store-house of infinite excellencies It pleased the Father that in him should all fulnesse dwell Col. 1.19 Yea in him dwells all the fulnesse of the Godhead bodily Col. 2.9 Three gradations the Godhead the fulnesse of the Godhead all the fulnesse of the Godhead dwells in Christ bodily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. not only truly and really in opposition to the Ark and Temple in which the Godhead was typically but personally to distinguish the indwelling of the Manhood of Christ from all accidental extrinsecal and integral unions Thus Negatively 2. Positively What kinde of union it is that is betwixt the Lord Jesus and truâ— B lievers g Nostra ipsius conjunctio non miscet personas nec unit substantias sed affectus consociat confaederat voluntates Cypr. Cyprian tells us in the general 't is not such an union as speaks a conjunction of persons or a connection of natures but a consent of wills and confederation of affections but this is too lax and general more particularly therefore it is 1. A spiritual union He that is joyned to the Lord is one Spirit i. e. one with Christ not in a grosse and carnal but spiritual manner As man and wife united make one flesh Gen. 2.24 so Christ and Believers united by the Spirit and Faith make up one spiritual Christ Believers are made partakers of one and the same Spirit with Christ Christs Spirit is really communicated to them and abides in them 2. A mystical deep profound union This is a great mys ery saith the Apostle but I speak of Christ and the Church Ephes 5.32 We read of three great mystical dazling unions of three distinct persons united in one God 1 John 5.7 of two distinct natures meeting in one person in our Immanuel Luke 1.35 Col. 2.9 of two distinct natures and persons united by one Spirit that 's the union betwixt Christ and true Believers This is a great mystery a deep union Hence it is that it is compared to the mystery of the very Trinity as being like to the union of persons in the Divine nature Christ in the Father Believers in Christ and Christ in Believers Joh. 14.20 So Christ prayes Joh. 17.21 that they all may be one as thou Father art in me and I in thee that they also may be one in us Hence may be gathered a likeness though not an equality of union In the union betwixt Christ and Believers is shadow'd out the union betwixt Christ and his Father This is one of the great Arcana Evangelii 't is a mystical union 3. And yet it is a true real union not a fancy only not an imaginary union not like the union of the mouth and meat in a dream Isa 29.8 No but
sin is forgotten and forgiven but the righteousnesse of the greatest Saints repenting and leaving his righteousness is forgotten but never forgiven Ezekiel 18.24 Use 5 Use 5. The last Use is an Exhortation and the whole Text is an Exhortation to follow holiness to pursue press after it and proceed in it with growth and perseverance He that is holy let him be holy still For motives and Arguments Rev. 22. let that of the Text never be forgotten without holinesse no man shâ—ll see the Lord. When God comes to judge the world it will not be asked of what Church or Congregation thou wast how great a Professor but how holy thou hast been The way of holiness is the Kings high way to Heaven Read that notable place Isa 35.8 And a way there shall be a high way and it shall be called the way of holinesse the unclean shall not passe ever it the way-faring men though fools shall not erre therein There is much ado now about the way many say Which is the way some say this some that would you not mistake enquire for the old way the way of holiness and follow it and thou shalt not perish Some would go a new way some a shorter some an easier way The simplest Saint in the worlds sense a fool shall not erre therein The least dram of holiness is above a Talent of parts a drop of grace above a Sea of knowledge In knowledge we are said to be as Angels of God in holiness like God himself 2 Sam. 14.20 1 Pet. 1.15 so much as God is above an Angel so much is holiness above knowledge Look if thou canst make out the first change then thou needest not fear any other change if thou art partaker of the first Resurrection thou art secure against the Second Death thou hast crossed the Line another Stile and thou art at home I shall only name two properties of holinesse three Companions and four Opposites to holinesse and so conclude 1. It must be Conversation-holinesse 1 Pet. 1.15 2 Pet. 3.11 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine Conversatio come of a Verb that signifies to Turn q. d. which way soever you shall turn your self you shall find them holy at every turn holy in the Church and follow them home observe them alone or in company merry angry in Shops Closets Counsels Commerse they are holy still he is not Publicanus but Privatanus as one saith and true Holinesse is like that Famous Queen Elizabeth Semper eadem 2. Which is yet more it must be God-like-holinesse 1 Pet. 1.15 Be ye holy as G d is holy God is infinitely and essentially holy so we cannot be but God is imitable in his holiness As he is 1. Universalâ—y holy holy in all his wayes works commands precepts threats promises his love anger hatred all his Attributes all his Actions holy 2. He is Communicatively holy communicating holinesse to all his Angels and men 3. App obativ ly holy this he likes commends promotes in all discountenancing all unholinesse in persons actions things 4. Remuneratively holy rewarding and exalting holinesse punishing want of it so be you Universally holy in all your actions speeches writings Letters Counsels Designes in all Companies let your anger love zeal pity c. be all for holinesse seek to communicate and spread holinesse in your familâ—es charge Societies let this be that which attracts the hearts draws your eyes to any person c. And to your power suppresse curb all unholinesse and promote exalt commend holinesse 2. There are three Companions of holinesse 1. In the Text Peace and holinesse he is most for holinesse who is most for peace in a right way seek the peace of the Land Isa 8.12 13. make no Conspiracies say no confederacy bâ—t sanctifie God in your hearts seek the peace of the Church by preserving the unity of the Spirit in the bond of peace take heed of Schismes Rents Divisions Separations Pray that the Church may have rest Act. 9.31 that walking in the feare of the Lord and comforts of the holy Ghost Believers may be multiplied and edified 2. Holinesse and righteousnesse are oft matched together Luk. 1 75. 1 Thes 3.10 Prov. 11.1 Righteousnesse in Pactions Words Promises Oaths Bonds Righteousnesse in dealings Weights Measures a just Ballance Ephah Righteousnesse may possibly be without holinesse but holinesse without righteousnesse never 3. Holinesse and unblameablenesse 1 Thes 3.10 Ye are Witnesses and God also how holily justly and unblameably we have had our Conversation in the world 1 Thes 3.13 The Christian must be tryed by God and the world Unblameableness in speech behaviour dealings yea in habit gestures that wâ— may be without all offence towards God and towards man The Kings Daughters Garment must be of divers colours holily justly unblameably 3. The foure Opposites and enemies to holiness which we must avoid are 1. Filthinesse of the flesh sensual and bruitish lusts 2 Cor. 7.1 Fornication uncleanness drunkenness which defile the body do utterly destroy holiness and cannot consist with it therefore oft opposed 1 Thess 4.3 This is the Will of Gâ—d even your sanctification that ye abstain from fornication c. God hath not called us to ancleannesse but holinesse ver 7. 2. Filthinesse of spirit 2 Cor. 7.1 which is as destructive to holiness as bruitish lusts Idolatry false Religions wantonness in Opinion errour corrupt Doctrine are as dangerous as Fornication By these we go a whoring from God and Truth The minde is to be kept chast and pure as well as the body errour is not so harmless a thing as many dream 3. Over-reaching men by craft fraud power policy and making use of such meanes Arguments devices stratagems as corrupt reason and carnal Counsel not Gods providence or approbation doth furnish us withal and put us upon 1 Thess 4.6 7. That no man go beyond or over-reach his Brother in any matter for God hath not call'd us to uncleannesse but holinesse and God is an avenger of all such The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that no man over-top over-reach go beyond his Brother not in holâ—ness would we did seek herein to go beyond each other but in craft and policy to undermine or over-reach them as Simeon and Levi over-reached the over credulous Shechemites pretending conscience and harbouring bloody intentions in their hearts God is an Avenger of such There is a direful threat added of Divine Vengeance this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but once more used in the New Testament Rom. 13.4 then applyed to the Magistrate he is a revenger of wrath to him that doth evil he must see execution done So in this case God is the revenger himself and he will be this mans Executioner 4. The fourth opposite to holiness is an ill kind of holiness a supercilious censorious disdainful and distance-keeping holiness which like the Pharisee Luke 18. exalts it self and Canonizeth himself and his own party
communicativenesse to their off-spring groweth more and more the higher you go it grows more in brutes than plants in men than in brutes in God therefore love and goodnesse which are most communicative are most transcendent Now God himself is the heaven we plead for he is the Region of souls and spirits and for the resurrection of the body his infinite power can surely * 1 Cor. 15.38 give to every seed it s own body though one part of our flesh was sublimated into the fire another precipitated into ashes and cast into the midst of the Sea devoured by a fish taken and eaten again by men and another part dissipated into the Aire and sucked into some other body Borel Med. Pari. ita refert yet if a Chymick can out of the ashes of a flower reproduce the flower in its former beauty nay out of the dung of beasts reproduce the very herbs they have eaten notwithstanding what is passed into nourishment by the architectonical parts and spirits yet abiding in those Reliques much more can God recover our bodies from all possible dispersions and conversions into other bodies when all the World shall be his Furnace and every thing resolved into its first seminal parts by the reverberation of the flames and give to every body * Florem Resurrectionis Tert. de Resur the flowre of resurrection and a reflorescence into glory 2. As there is a God and so that Kingdome so there are heirs and they are immortal souls and therefore fitted to be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uti Platonici in Divine conjunction for that which is contiguous to an Eternal Omne contiguum aeterno spirituali est aeternum spirituale Spiritual Being is Eternal and Spiritual but man is here only himself when in communion with God and spiritual things And God when he infused the reasonable soul he breathed into man the * Gen. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breath of lives And Tertullian who had too grosse a conception of the nature of the soul yet calls it * Vaginam afflatus Divini liberalitatis suae haeredem Religionis suae sacerdotem Christi sui sororem the sheath and scabbard of Divine breath heir of his bounty c. in the exercise of those acts of apprehension judgement and argumentation it is impossible such steddy and orderly consequential actions should be performed by a fortuitous concurse of atomes or its reflexive acts much lesse by the purest flame no body being able to penetrate it self nor to dive into it self without a disorder of its parts But Religion rather then Reason being the great * Religio penè sola quae hominem discernat à mutis Lactan. de divi praemio l. 7. difference of a man from brutes 't is a sign he is made for communion with a better being and therefore as Augustine sayes Thou hast made our heart O Lord for thee and it will never * Quum tibi inhaesero ex toto me viva erit vita mea plena te tota nunc autem quia plenus tui non sum oneri mihi sum lib. de confes rest till it come to thee and when I shall wholly inhere and cleave to thee then my life will be lively but now being not full of the enjoyments of thee I am a burden to my self The World was made for brutes to live in but for man to * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lact. ibid. contemplate the Wisdome and Power of God he made many brutes but one man that he might be chieflly for the * Dei socius Aug. de Civ l. 12.20 ut cohaereat autori lib. 22.1 society of God and keep coherence to his Maker And alas the World is but a dry Morsel to an immortal soul whose vast Chaos of desires cannot be satisfied by it though every drop of comfort in it was swelled into an Ocean There is upon the soul such a drought without God as * Cant. 8.7 all the waters in the world cannot quench it such an endlesse thirst after truth and goodnesse in the general notion as it can never be satisfied till it find out the * Psal 36.9 fountain of this water of life 3. This Eternal state is the common sense of the World and the voice of natural conscience hath in all Ages proclaimed it Every Nation hath some Diety or other and so a Religion Heathens sacrifice though it may be it be to the Divel who cruelly sucks their very blood Turks and Saracens must have the black drop cut out of their breast and their circumcision every Religion puts some restraints upon mens lusts and lives Now though I believe though there were no reward or a future state Religion would be as good for our bodies as prunings are to Trees * Prov. 3.8 health to our navels marrow to our bones yet its severities would in no degree down with men were it not for the urgings and prickings on of natural conscience But Christians above * 1 Cor. 15.19 all men were most miserable if in this life only they had hope whose principles enjoin the highest degree of self-denial patience and bearing of the Crosse But every good man let the mad World prate as it will and vomit all its gall and bitternesse in reproaches and persecutions yet if he suffer for righteousnesse sake in innocent patience his own conscience gives him an acquittance and a secret absolution so as he can * Rom. 5.3 glory even in tribulation yea every devout soul more or lesse tasteth of those first fruits of heavenly delight in being conscious * 2 Cor. 1.12 of his duty discharged in simplicity and godly sincerity whatever calamities may attend him in this life which if they were not pledges of a fuller crop in that future harvest of joys the best men were most unhappy by that great frustration and disappointment of their expectations And so wicked men though the World may applaud their actions as highly vertuous by a sordid spirit of flattery yet * Mens habet attonitos surdo verbere coedit Per. their own consciences affr ght them and smite them with many a deadly and deaf blow which no body else doth hear or observe Cain may build his Cities and his Walls as high as the Clouds yet there is that within as he said to the Emperour that will ruine all * Gen. 4.5 his countenance falls and the guilt of his Brothers blood maketh his soul to blush and pulleth down his high looks The highest-formed sinners that have sinned themselves into despaire have nothing left them * Heb. 10.27 but a certain fearful looking for of judgement and fiery indignation which shâ—ll devoure such Adversaries Others that have sinn'd themselves into the highest presumptions never come to any senseless ease till they attaine to * Isa 28.15 make a Covenant with Hell and can be content to * Heb. 11.25 suffer
raised 480. to be believed 581. reasons of it 586 587 588 589. Resurrection the effect of the New Covenant and union with Christ 388. Resurrection after what manner and with what difference 591. how effected p. 593. it is to be believed 595. a ground of comfort ib. 596 597 598 599. a ground of terror 560. how made happy to our selves 603 604. Revenge accompanieth repentance 545. S Sacraments in the Old Testament were various and many 122. Tree of life a Sacrament in Paradise ibid. Sacraments prove corruption of nature 153. Saints are good company 3. Salvation by Christ an Argument of original pravity 153. Salvation the end of Faith 473. Salvation difficult 482. Sanctification Covenant priviledge 14. Satisfaction of Christ explained 337 339 340 341. its Matter 408 Form 412. Terms 417. Satisfaction not made by man himself 407. but by Christ 408 409 410. and how done 402. Satisfaction of Christ the only plea to procure justification at Gods bar ib. Scripture the Word explained 86. Scripture proves a God 48. Scripture similitudes shew the union between Christ and Believers 384. Scripture only discovers mans natural pravity 151. Sea its course and confinement proved a God 35 36. Secret sins discovered by natural conscience 44. Sense of Scriptures power on the soul prove them Divine 98. Sense of sin and sorrow for it are precursive parts of true Repentance 492. Sense of a short life helps to Repentance 349. Self sinful to be studied 168. Self examination an help to Repentance 548. Severity of Gods justice 295. Sense its pain in hell 626. Constituted by Real presence of all evil Impression of justice Personal Feeling 627 628. Sentence of last day 614. Sight of things invisible an effect of Faith 471. Sin to be feared and fled from 643 644. Sin a defect nothing positive 112 113. it is most unreasonable p. 114. subjects man to an impotency of saving himself 115. justifieth God in punishing man 116 117. should rather be gotten out than inquired how it came into the world 113. Sins evil seen in Christ his death 294. Sin better discovered by the New than Old Covenant 250. Sin abolished by Christ his death 302 303. Sin is imputed inherent extensive diffusive 165. Sin may exist and prevaile in a true Saint 505. Sin mortified by the Spirit 389. Sinner elect and called the subjects of Faith 460. Shame was in Christs death 206. Sensible sinner subject of true repentance 489. Society in heaven what 658 659. Sons of God partakers of the whole essence of the Father is the same numerical nature 66. 67. Sonship to God is by Creation 435. Generation 435. Marriage 435. Adoption 435. Sonship by Adoption Honourable 437 440. Free 437 440. Permanent 437 440. Sonship to God marks of it p. 453 454. Sorrow and humility usher faith 476. Soul of Christ suffered 410. Souls in heaven subject to Jesus Christ 324 325. Spirit of God in man a signe of union with Christ 389. Spirit of God justifieth how 422. Spirits evil shall be chained when Saints go to heaven 652. Speed facilitates repentance 452. Sting of conscience a note of Deity 45. Sting in Christ his death 286 287. Study of Scriptures a duty 99 100. Suns scituation and motion proveth a God 33 34. Sullen repentance what 518. Systems of Religion profitable for Ministers and people 5. they instruct in the faith antidote error 7 12. Adorn the truth 16. help the understanding 17. the memory 18. affections 19. such are found in Scripture 6 7 8 9 10 11 12 13 14 15. to be studied by young Divines 21. T Temptation of Satan did not necessitate man to sin p. 112. Things in heaven subject to Christ what 323 324. Things on earth subject to Christ what they are 325. Things under the earth 326. Every Tongue what it means 329. Terms of Covenant between God the Father and his Son 225. Torments of Hell Exquisite Intolerable Easelesse Remediless Universal and various 629 630 631. Tryal of last day shall be 1. Universal 2. Formal 3. Impartial 4. Exact 5. Perspicuous 6. Supreme 610 611 612. its consequence 613. Trinity proved by Old Testament text 72. New Testament 74 75. Turning from all sin to God is the formality of true repentance 50. U Union of two natures in Christ without confusion or transmutation 270. Union of believers and Christ necessary p. 377. what kind it is not 379. what kind it is 381 382. its causes 383. grounds 385. its marks 389 390 391 392. it is to be sought by sinners and improved by Saints 396 397 398 399 400. Unbelievers miserable 48. not Gods sons 447. Vocation its twofold estate 437. Vocation a Resurrection a new Creation 361. W Will of God signified in a rule of rectitude 107. Witness from heaven differs in six particulars from witnesse on earth 67 68. we have both to prove Christ the Son of God 66. Word of God declareth his wrath 181 182 183. World visible its being and parts 31 32. World an enemy to faith 481. to be slighted by â—aints 549. Works their use in point of Covenant 126 127. how they justifie 422. Wrath of God what and how aggravated 177 178 179 180. falleth on man here 184. fully at the day of judgement ibid. sheweth his justice and wisdome p. 193 194 195 196. it is to be avoided 197 198. Y Yoak of the Law borne by Jesus Christ 280 281. Z Zeal Negative p. 2. Affirmative p. 2. Zeal accompanieth true Repentance 544. FINIS