Sermon First.

THE scope of the Apostle in this place, with respect to what follows, is to ad­vance and magnifie the grace of God in the Salvation of man. And the bet­ter to illustrate, and set off the rich grace, mercy, and love of God, he first lays open Man's state by nature, in the case of the Ephesians whilst un­converted. This we have in the three first Ver­ses; wherein he insists on two things especially. 1. Their Sin. 2. Their Misery.

[Page 2]1. Their Sin: Original and Actual.

First Original. They were sinners by nature; Dead in trespasses and sins. I know, it is a Que­stion among some, whether Actual sins only are here meant, or Original sin also? That Actual sins are here intended, seems evident from that following clause in the next Verse; wherein ye walked. Now we do not walk in Original, but Actual sin. And that Original sin is also included, is plain also from other things.

1. From the coherence. The Death here must needs answer the Quickening. Now the quicken­ing does not merely respect Actual sins, but like­wise Original. For it is the Infusion of a new ha­bit, a new spirit of life; and therefore the death in sin must be in respect of the corruption of our nature, and the power of sin in man, as well as of actual transgressions.

2. That Original sin is meant in this place, ap­pears also by Col. 2.13. (which Epistle interprets this) where 'tis said, being dead in sin and the un­circumcision of the flesh, hath he quickened. That clause (the uncircumcision of the flesh) refers di­rectly to Original sin. And then,

3. As in the third Verse he saith, they were children of wrath by nature; so when he saith in this first Verse, they were dead in trespasses and sins, his meaning is in respect of their natures also. For if they were children of wrath by na­ture, they must needs also be sinners by nature; i. e. guilty of Original sin: for wrath always pre­supposeth sin. I conclude then, that both are intended in this expression, namely, Original and Actual sin. We are by nature dead in sin, as [Page 3] well as by practice. At present I shall chiefly understand the words of Original Sin, called in this place, Trespasses and Sins; two words deno­ting the same thing, and spoken plurally; be­cause Original Sin contains in it all other Sin.

Secondly Actual. They were Sinners by prac­tice. Whilst unregenerate, their whole course was a course of sin. They walked in it, v. 2. Which course of theirs was pricked forward by corrupt customs that were in the world; by the Devil, who bore sway in the children of disobe­dience; and by the excitement of their own lusts, v. 2. wherein they walked according to the course of this world, according to the Prince, &c. This was the course of those Gentile Ephesians, and not only theirs, but the Jews also, and of all others, during the time of their unregeneracy, as the Apostle intimates, v. 3. For he applies the whole equally and indifferently to himself, and the whole body of the Jewish Nation. A­mong whom also we all had our conversation in times past. q. d. Such children of disobedience were we our selves also; as deep in sin, and open to wrath as you Gentiles were. But this leads to the second thing, whereby their natural state is described.

2. Their Misery. They were by nature children of wrath, v. 3. This doth naturally follow upon the former. Wrath is the necessary consequent of Sin. Now, he speaks this of all men in gene­ral: you were so, that are Gentiles; and we were thus, who are Jews. And were by nature the chil­dren of wrath, even as others. He turns it from one to the other, and there is no difference.

I design, God willing, to speak distinctly to both parts; man's Sin and Misery. At present I shall begin with man's Sinfulness by Nature, upon the account of Original Sin, according as I ex­plained the first verse. And so the Doctrine from the words is this.

Doct. Man by nature is dead in sin. This I gather from the first verse, the description of the persons, that are quickened by Christ. Before their quickening they were all dead in trespasses and sins.

In handling this point, I shall (1.) explain the terms of it. And, (2.) speak to it in some distinct branches.

First for Explication. Two things need to be explained. What is meant by Nature in my Doctrine: And what is intended by being dead in sin.

Q. 1. What is meant by Nature in my Doc­trine?

R. By Nature, I mean, not Nature in its pri­mitive integrity, as it came out of the hand of God. In this respect, man by nature was not dead in trespasses and sins. He was made upright, so you read Eccl. 7.29. He was created in God's image, Gen. 1.27. He had a rectitude of all his powers; his whole man was in perfect confor­mity to the divine will. He had light in his un­derstanding, wisdom and knowledge sufficient to guide him with reference to God's glory, and his own good. He had justice and holiness seated in his will; and his sensitive powers were all in subjection unto the rational. In this respect man by nature was not sinful. By Nature therefore [Page 5] in my present Doctrine, I don't intend Innocent nature, as it came out of the hand of God: but Corrupted nature, as it is tainted by man's sin, and is now derived to us from our Parents. Adam by the fall having lost his righteousness and tainted his nature, begat his Children in his own likeness, could not but produce a corrupt offspring: for no clean thing can come from an unclean, as Job tells us, Chap. 14.4. So that our Nature since the fall is polluted, and sin is con­veyed together with our Beings. We have it de­rived by natural propagation. It is not by imita­tion; 'tis not by custom (as some would perswade us) but 'tis by nature, 'tis from our birth that we are dead in sin.

Q. 2. What is meant by being dead in sin?

R. Death natural is nothing else but a privati­on of this life; of that vital principle that is in the creature. E. G. When the body is deprived of the soul, or when the soul is separated from the body, on this follows the death of the body. As life natural consists in the union of the body and Soul; so death natural consists in their actual separation. The Ephesians were not naturally dead, when Christ quickened them; he did not raise them out of their graves. 'Tis not therefore natural death, which is here intended, but moral death, namely the death of the soul in sin.

Now sin may be called the death of the soul; first, as sin doth justly expose us unto death: and secondly, as it deprives us of spiritual life. In both these respects the Ephesians and all others are by nature dead in sin. They were dead in [Page 6] sin, as being under a sentence of death; and as being destitute of spiritual life.

1. They were dead in sin, as being under the sentence of death for the guilt of it. And in this respect they were legally dead; i. e. they were dead in law. As we say of a man condemned by the Judge, such an one is a dead man, even be­fore his execution, because a sentence of death is past upon him: so we by nature are dead in sin, as being condemned at the bar of God's law, for the guilt of our sin. The law threatens sinners with death. Now we by nature being sinners, be­ing transgressors from the womb, do therefore fall under the sentence of the law as soon as born.

2. They were also dead in sin, as being desti­tute of spiritual life. The Ephesians, (and so o­thers in their natural condition) were not only legally dead, as being under a sentence of death as soon as born: but they were also spiritually dead, as being destitute of spiritual life. Man since the fall hath naturally no principles of grace in him, but rather an averseness and dis­inclination to all that's good. And in this re­spect also he is dead in sin.

This death in sin respects the power and pollu­tion of it, and stands opposed to the life of ho­liness and sanctification; as the other respects the guilt of sin, and stands in opposition to the life of acceptance and justification. Both in Scripture are called Death, Joh. 5.24. Col. 2.13. And both are included in that phrase, dead in sin. So that my Doctrine doth naturally branch forth into two parts: I shall therefore lay down these two propositions, as included in it.

Prop. 1. Men by nature, from their very birth, are legally dead. And,

Prop. 2. They are spiritually dead in sin.

These two Propositions include the whole of Original sin, which is usually divided into Impu­ted and Inherent.

1. Imputed. This is the sin of our first Parents, their actual eating the forbidden fruit; which sin of theirs is imputed to us, and made ours; so that we are liable to answer for it. When Adam sinned, we sinned in him, Rom. 5.12. This is the lot of all the posterity of faln Adam; they all share in his sin. Hence they are guilty, and so liable to death, as soon as born. They are legally dead upon the account of this sin.

2. Inherent. This is the other branch of Ori­ginal sin, and is called by Divines, Peccatum Ori­ginale Originatum, Original Sin Originated; as the former is called Originans, Original Sin Ori­ginating. One is the effect, the other is the cause. Had not Adam's sin been imputed to us, our natures had not been corrupted; we should not have forfeited that original righteousness, wherewith at first we were created. Now this Inherent Original sin is that hereditary corrupti­on of nature, that is propagated to us from our first Parents, whereby we are deprived of God's image, and are inclined and disposed to all evil. And this is the ground of the second Propositi­on, of our being spiritually dead in sin.

I shall speak distinctly to each Proposition, and begin with the first. viz.

Prop. 1. Men by nature, (from their very birth) are Legally Dead. What is meant by Legally [Page 8] Dead, has been before explained; namely, a being cast and condemned in Law; a being un­der a sentence of death, by reason of guilt.

In handling this point, I shall (1.) demon­strate the truth of it: (2.) make some improve­ment of it.

1. I shall demonstrate the truth of it; that men by nature are legally dead, as being under a sentence of death, by reason of guilt. This is plain, because all bring guilt into the world with them; I mean the guilt of Adam's first sin. His eating the forbidden fruit is become our sin by God's Imputation: and therefore we are guilty as soon as born; consequently are legally dead in sin.

I know this Doctrine will scarce go down with corrupt nature. We can't endure to think of be­ing guilty of other's sins. And therefore some men of corrupt minds, not giving due heed to the word of God, have denied this Doctrine. They own no sin, but what is Inherent in our own persons, being committed by us; and say that we are guilty of Adam's sin, no more than the sins of our immediate Parents. Now, that we are guilty of Adam's sin, and so liable to death for it, as soon as born, I shall prove to you by Scripture and Reason.

Only first for the stating of the point, be plea­sed to observe these following particulars.

1. When I say that Adam's sin is imputed to us, I mean it only of his natural posterity by ordinary generation. I thus limit it, that so we may vin­dicate the Innocence of Christ, and clear him from the imputation and guilt of Adam's sin; [Page 9] who is holy, harmless, undefiled, and separate from sinners, H [...]b. 7.26. Though Christ indeed was a Son of Adam, as coming from his loins accor­ding to the flesh; yet he was not so by natural and ordinary generation; being conceived by the power of the Holy Ghost, in the womb of a Virgin, after a miraculous and extraordinary manner; upon which account he was free from the guilt of Adam's sin. As Christ's humanity is free from the inherent stain of sin, because 'twas sanctified by the Holy Ghost in the womb of the Virgin, in a manner extraordinary; so the person of Christ is free from the guilt of Adam's first sin; because, tho he took his humanity from Adam, yet not his personality; and Adam stood as a publick head to those only, who had both from him.

2. When I say that Adam's sin is imputed to us, his natural offspring, I mean it only of his first transgression; not of those sins he afterward committed in his faln state. A [...]am by the fall lost that publick capacity he was in before, namely of being the Federal head and publick Representa­tive of those that should come from him. And therefore none of his after-sins are imputed to us, any more than the sins of our immediate parents. The actual sins of our immediate parents are not ours, or imputed to us, because they stand not as publick heads. Hence we read Ezek. 18.20. The Son shall not bear the iniquity of the Father. This is the law and standing rule, with respect to persons in a private capacity, and their perso­nal sins. But as for the first transgression of A­dam, that was a common and general sin; be­cause [Page 10] 'twas the sin of a publick person, whose will was interpretatively ours, our wills being virtually in his.

3. When I say that Adam's first sin is imputed to us, I don't mean as tho God did repute us to have committed the sin in our own persons. Adam's sin was past before we were born. We did not therefore personally commit it: but yet this sin is made ours, and communicated to us, in such way and manner as a thing past can be commu­nicated, namely by Imputation. Tho we did not personally commit it; yet so soon as we become Adam's natural posterity, 'tis imputed to us and made ours; because all his children were confe­derate with him.

4. Lastly, when I say Adam's sin is imputed to his offspring I don't mean, that 'tis imputed to them in the same latitude, and in the same respect as it was to Adam. We sinned not in Adam, as publick heads; we murdered not the whole humane nature, as Adam did; neither doth God repute us so to do. We did not usher in sin and death upon the whole world: the Apostle tells us, this was [...] by one man, namely Adam, Ro. 5.12. But yet as soon as any man becomes, proles Adae, a natural child of Adam, 'tis imputed to him, pro mensurà membri, in such sort and proportion, as is competent to him, being a part and member of that first man. As we are not said to be Saviours of the world, upon the account of the Imputati­on of Christ's Righteousness to our Justification; so neither can we be said to be destroyers of the world, upon the account of the Imputation of Adam's sin, to our condemnation. When Christ's [Page 11] righteousness is imputed to us, 'tis imputed to us according to the proportion of private mem­bers, not as publick heads and representatives of others: and the same we say of Adam's sin.

Thus much for the stating of the point: I come now to the proof of it. And here, for the fuller demonstration of this truth, I shall first prove that 'tis so; and then, secondly, give the reason, why 'tis so.

First I shall prove the truth of the Doctrine, that Adam's first sin, as but now stated and ex­plained, is imputed to us.

Arg. 1. My first Argument shall be taken from Scripture-authority. The Scriptures assert that we sinned in Adam, or that Adam's sin is imputed to us: therefore all Christians are bound to believe it. In my apprehension there is a full place to this purpose, Rom. 5.12. Wherefore as by one man sin entred into the world, and death by sin; and so death passed upon all men for that all have sinned. In the original 'tis [...]. Now [...] is sometimes translated (in) as Heb. 9.10. and other places. It may therefore be rendred, as we find it in the margin, In whom all have sinned. So that this clause is full for the Imputation of Adam's sin. For if we sinned in him, it must be understood by Imputation; for when Adam sinned, we had not a being.

Those words, indeed, [...], may be taken cau­sally, as well as relatively. But in either sence the conclusion is the same, that Adam's sin is im­puted to us. For if we take the words relatively (in whom all have sinned) then 'tis plain, as but now shewn, that Adam's sin is imputed to us. [Page 12] And if we take the words causally, the conclusion is the same: for if death passeth on all men, be­cause all have sinned; then Infants, because death passeth on them, have sinned; and if so, then in Adam: and how they could otherwise sin in Adam, than by Imputation and Representation, I know not. Thus, take the words in either sense, and 'twill prove this, the Imputation of Adam's sin.

Which is farther confirmed by the Active verb, which the Apostle useth in this place. 'Tis not said, that death passed upon all men, for that all were made sinful, but for that all have sinned; [...], the word imports an act of sinning. His intention therefore is to speak them guilty of Adam's first sin, of which he speaks both before and after, calling it a transgression, v. 14. an of­fence, v. 15. and a disobedience, v. 19. all which plainly shew, that the sin of that one man, of which he treats in this Chapter; whereby he made his posterity sinners, was an act of sinning; and not so much the corruption of their nature, tho this, 'tis true, befell us also, as the conse­quent of it.

Arg. 2. Another Argument may be drawn from the Effect; because it makes us liable to death. I thus argue, if in Adam all die, then in Adam all have sinned, or all are guilty of A­dam's first sin. The reason is clear, because death is the fruit and wages of sin, Rom. 6.23. If there­fore death hath pass'd upon all, and reigneth over all, sin also hath pass'd upon, and reigneth in all; because death is its wages and punishment, and therefore can justly be inflicted on none but sin­ners. [Page 13] But now in Adam all die 1 Cor. 15.22. Death hath pass'd upon all without exception, even Infants themselves, who have not sinned after the similitude of Adam's transgression. Therefore all, Infants and Adult, in Adam have sinned. But how have Infants sinned? Not in their own per­sons, they are not capable of sinning actually. It must therefore be in Adam, their Head and Representative: and consequently his sin is impu­ted to them.

Arg. 3. I might argue from the Analogy that there is between Christ and Adam. Christ and A­dam are set forth in Scripture as two Publick heads; the one for the conveyance of righteous­ness and life, the other for the conveyance of sin and death. After this manner the Apostle re­presents them, Rom. 5. And therefore calls Adam Christ's figure, v. 14. Now let us compare Christ and his righteousness, with Adam and his sin: for the same way we are made righteous by Christ, by the same we are made sinners by Adam's sin. With reference to the former the Apostle shews us, 'tis by Imputation, Rom. 4.11. That righteousness might be imputed to them also. The way whereby we are made righteous in Christ is by imputation, the imputation of his righteous­ness: and the same we may say of Adam's sin. Yea the Apostle brings this as a proof of the o­ther; as we may learn by considering his design and scope, Rom. 5. v. 12. to the end. He is there running a parallel between Christ and Adam, which he enters upon, v. 12. w [...]erefore as by one man sin entred into the world, &c. then it should have followed, so righteousness came by one Christ. [Page 14] But breaking off by a long parenthesis, he re­assumes this first part of his comparison toward the end of the Chapter and goes through with it, v. 18, 19. Therefore as by the offence of one judg­ment came on all men to condemnation; even so by the righteousness of one, &c. The Apostle's aim in this comparison, is to prove the Doctrine of Justification through the Imputation of Christ's righteousness, of which he had been treating in the former Chapter. And he proves it in this fifth Chapter by an illustrious type, namely Adam. If any should object, we can't understand how we can be justified by another's righteousness; why, this Doctrine (saith the Apostle) is no more strange, than that you may be condemned for another's sin. Therefore to illustrate this great truth, (because opposites and disparities do mutually illustrate each other) he runs a parallel between Christ and Adam; wherein he shews, that as sin and death were derived to us through the Imputation of one man's sin, who was made by God a Publick head: so righteousness and life are also conveyed by the obedience of one, name­ly Christ, who is also constituted a Publick head, unto all true Believers. So that these Doctrines, imputed sin and imputed righteousness, do mutually illustrate and prove each other: and if we deny the one of them, we shall easily be brought to deny the other. For the same objections that persons bring against the one, may also be brought against the other. Yet both are plainly held forth in Scripture; particularly this place, Rom. 5.19. where the Apostle tells us, that as by one man's disobedience many were made sinners; so [Page 15] by the obedience of one shall many be made righteous. Which text is full, in my apprehension, for the Imputation of Christ's righteousness, and the Impu­tation of Adam's sin.

To say with the Socinians, to constitute us sinners, is only to make us obnoxious to death; and so to treat us as sinners, is a thing vain, and repugnant to the Text. Besides, to be treated as a sinner, when a man is not such, is unjust and unequal.

To say with others, to be made sinners by A­dam, is only to contract a corrupt nature from him; what is this, but to overthrow the design of the Apostle's parallel in this place; yea to under­mine the whole Doctrine of Original Sin, as may be shewn in another place. And therefore I con­clude, that the meaning is, that we are made sin­ners by Imputation.

Arg. 4. Lastly, another Argument might be drawn from Adam's publick relation. Adam stood related to his natural posterity as a publick head; and hence his sin is imputed to us. But this leads me to the second thing proposed,

Secondly; to give the reason of it; why 'tis so.

Q. Whence is it, that all are guilty of Adam's first sin?

R. Because Adam was made a publick head, and so represented all his posterity in that first sin. The Covenant of works made with Adam, was made with him, not only for himself, but for all his posterity; all were to stand or fall with him: he therefore disobeying, his transgression becomes the sin of all his posterity. Hence we read, that in him all sinned, Rom. 5.12.

When God at first made a Covenant with A­dam, it was not with him ratione Individui, con­sidered as a meer Individual person; but ratione naturae & capitis, as he bore our nature with him, and as the Representative of mankind. The command and threatning, (do this and live, disobey and die,) were not given to Adam as a singular person; but as the Natural Root, and Moral Head of all his Offspring: therefore he sinning, the guilt of his sin descends on us all. As the Children of Traytors have their blood t [...]in [...]ed with their Father's treason, and the Children of Bond-slaves are born in their Father's condition; so, omnes in Adamo peccaverunt, quia omnes unus ille faerunt, Aug. i. e. all were en­tangled in Adam's sin, because all were folded up in his person; we all were that one man. His person was the fountain of ours, his will the re­presentative of ours, we were all in him, and branches of him: and hence we sinned in his sin, as poison is carried to the stream from the foun­tain, as branches putrify in the root, and as private members are reputed to do what is done by their Representative. This then is the rea­son, why Adam's sin is imputed to us, or made ours, because we were in him as a Publick head.

And in this appears a manifest difference be­tween the fall of Man, and the fall of Angels. The Angels sinned not in a common head, but each in their own persons. They were created at once, and were not to be multiplied by natu­ral generation, and so to come all from one com­mon root, as men were. The sin therefore of some did not prejudice others, who kept their [Page 17] first state, and sinned not actually themselves. But now man, when created, stood as a publick head to his seed; the whole race of mankind were in Adam as their Representative, from whom they were all to derive their beings: the sin there­fore and Apostacy of that one man, becomes the sin and apostacy of us all; because we were in him as our head.

Now Adam was the head of all his posterity in a double respect. (1.) As he was a Natural, and (2) a Legal or Federal Head. (1.) Adam was a Natural Head, and in this respect we were all in him, as branches in the root, or the streams in the fountain. We were all in him naturally, as latent in his loins; and so sinned in him, as Levi paid tythes in the loins of Abraham; Heb. 7.9, 10. And this, by the way, is the next reason of Inherent Corruption, or of Inherent Original Sin, which is propagated with our natures. For Adam since the fall, and our immediate Parents being corrupt themselves, cannot but produce a corrupt Off-spring. The Stream naturally can­not rise higher than the Fountain. No clean thing can come from an unclean, Job 14.4. At present I discourse not of the ground of Inherent Origi­nal Sin, but of imputed. Therefore,

2. As Adam was a Natural, so he was also the Federal Head of mankind. And in this respect we were in him Representatively, as a Town or County in a Parliament-man; the first Covenant being made with him, not only for himself, but for all his posterity. In that Covenant-Transacti­on between God and him, he exhibited and re­presented all his Off-spring. And the terms of it [Page 18] ran thus; if he continued in his Obedience, then he was to derive righteousness and life to all his Issue; if not, then he was to convey sin and death to them. So that this Covenant was made with us as well as with him; and the transgressi­on of it is our sin as well as his. It was made with him personally, but with his posterity legal­ly and representatively, we were all in him as a Federal Head. And this is the reason of that o­ther branch of Original Sin, of which I am treat­ing, namely, Imputed; upon the account of which we are by nature legally dead.

And let this suffice for the first thing proposed, the demonstration of the Point: the Application follows, of which in the next.

Sermon Second

Prop. 1. ALL men by nature, from their very birth, are legally dead. Having largely demonstrated this Point, from the Impu­tation of Adam's first sin, I come now to the

Sermon Third.

Prop. 2. ALL men by nature are spiritually dead. You hath he quickened, who were dead in sin; i. e. not only Legally, as being un­der a Sentence of Death by reason of guilt; but also Spiritually, as being deprived of Spiritual Life, by reason of the power and presence of sin.

In speaking to this point, before I descend to a more distinct and particular consideration of it, 'twill be needful in the first place, to explain in the general, what is meant by Spiritual Death, and what it includes.

As for Death in the general, it denotes the absence of that Principle, which is the cause of life and motion in us. We may the better con­ceive it from its opposite Life. For such as is the Life, such is the Death: this latter being no­thing but a privation of the former.

Now, there is a twofold Life, Natural and Spiritual. 1. Natural, whereby we are enabled from the presence of the Soul in conjunction with the Body, to perform the actions of natural life, such as speaking, walking, reasoning, &c. 2. Spi­ritual, whereby we are enabled from the habits [Page 39] of Grace implanted in the Soul, to perform the actions of Spiritual Life, namely, of living unto God and Holiness.

Answerable to this, there is a twofold Death.

1. Natural, whereby we are deprived of Na­tural Life, of that vital principle, namely our Soul, whereby we were enabled to perform natu­ral actions. And,

2. Spiritual, whereby we are deprived of Spi­ritual Life, of that active, vital, spiritual prin­ciple, viz. the habits of Grace and Holiness, whereby we were enabled to live unto God. This is that Death whereof I am treating; and it includes in it these two things.

• 1. A privation of habitual Holiness. And then as a necessary consequent of this,
• 2. An Inclination to all that is evil.

These are the two parts of our Spiritual Death: and they answer the parts of Inherent Original Sin, which is the ground of it. As Imputed Ori­ginal Sin is the ground of our being legally dead, and this from the Womb: so Inherent original sin is the cause and ground of our being by na­ture spiritually dead. Now, Inherent Original Sin is twofold, 1. Privative, whereby we are de­prived of Original Righteousness. 2. Positive, whereby we are corrupted in our whole nature. And from hence flows a twofold Spiritual Death in Sin, Privative and Positive: and in both re­spects we are by nature spiritually dead.

1. There is a Privative Death in Sin. This is that, whereby we are averse to all that is good, and have no more power to perform the duties of the spiritual life, than a dead man has to do [Page 40] the duties of the natural life. And this seems to be the very reason of the phrase in my Text, as it relates unto Spiritual Death. You know a dead man hath no ability for any action; when the man dies, all the actions of life cease: so when the Soul is dead in sin, all spiritual actions cease, the man hath no ability to live unto God, any more than a dead man to live a na­tural life. The expression perhaps looks some­what severe; yet 'tis too true. A corrupt tree cannot bring forth good fruit, as our Saviour tells us, Matth. 7.18. They that are in the flesh cannot please God, so saith the Apostle, Rom. 8.8. This then is the state of all men by nature, they are dead in sin, as being dead to all that is spiri­tually good. And the reason is, because they want a spiritual principle, that habitual holiness, that was at first created with us. Adam, when created, had the Image of God, Gen. 1.27. He had a rectitude in all his powers, understanding, will, and inferiour faculties; he was made up­right, Eccles. 7.29. But by the fall man lost his rectitude, the glory of the Divine Image is now gone, we have not that Righteousness and Habi­tual Holiness, wherewith at first our Natures were adorned; and so are become spiritually dead un­to all that is good.

2. There is a Positive death in sin, whereby we are alive to what is evil. I call this a Posi­tive death, because there is something positive in it. 'Tis called in Scripture, a law in the members, a body of death, and the law of sin, Rom. 7.23, 24, 25. All which expressions denote more than a mere privation. It is true, a dead body hath [Page 41] no similitude, to express the positive part of this Death, as having no active living principle re­maining in it. But now in the Soul, there is an active living principle, that positively works in all ways of Sin and Death. So that notwith­standing its active power, it may be called the death of the Soul; because we are lively only to that, which is our death. For the more lively we are in sin, the more dead we are in sin; for thereby it gets the greater strength in us, and power over us, and so disables us to what is good.

Now this death also is the common case of all men by nature. They are not only dead to God, but alive to sin. They are not only without strength, but ungodly, Rom. 5.6. Enemies to God, and at enmity with him, Rom. 8.7.

The reason is, because by the fall we are not only deprived of Original Righteousness, as a [...]ust punishment of the first sin; but we have also contracted an inherent corruption, a sinful incli­nation to all that is evil; and this is the ground of our positive spiritual death in sin.

Now both these deaths are included in my Doctrine, and seem to be intended in my Text; [...] shall therefore speak to each distinctly, and be­ [...]in with the first: and so the point of Doctrine [...]s this.

Doct. All men by nature are privatively spiritu­ [...]lly dead in sin.

In prosecuting this Point, I shall, 1. shew the [...]eason of it, and 2. make some improvement of it.

First, I shall shew the reason of it. And in [...]hort it is this; namely, the privation of Original [Page 42] Righteousness, which is one part of our Inherent Original Sin. We are not only guilty of Adam's first sin, but we are also deprived of Original Righteousness; and hence it comes to pass, that we are privatively spiritually dead in sin.

Q. It may here be enquired, how does it ap­pear, that we are deprived of Original Righte­ousness.

R. I answer, 'twill appear both from Scripture and Reason.

1. From Scripture. This tells us, we are sha­pen and conceiv'd in sin, Psal. 51.5. which plain­ly shews, that we are now destitute of Original Righteousness; because we have contracted a contrary habit. If we be stained with Original Sin; surely we have not Original Righteousness. Again, it may be proved from that of the Apo­stle, Eph. 4.23, 24. where he bids us, be renewed in the spirit of our mind, and to put on the new man, which after God (i. e. after the image of God) is created in righteousness and true holiness. 'Tis a plain evidence, that naturally we are de­stitute of this image of God: for otherwise we need not that exhortation. The Scripture is full and clear in this point, that we are naturally, since the fall, without Original Righteousness. Observe what the Apostle speaks of himself, Rom. 7.18. I know that in me, that is, in my flesh, there dwells no good thing: i. e. no Righteousness, no habit or principle of Grace. The goodness he is here speaking of is a spiritual goodness, opposite to sin, of which he had been speaking in the for­mer Verse. And tho' the Apostle, as being re­generate, had another (I) in him, as he speaks [Page 43] v. 17. as implying that there was something in him that was not flesh, that had some good in it: yet take a man as born into the World, and not born again; and so he hath no good in him, no gracious disposition at all. This is the state of the unregenerate, they are all flesh, Joh. 3.6. they are all destitute of Original Righteousness, and there is none righteous, no not one, Rom. 3.9, 10.

2. Reason also will prove this truth, that we are deprived of Original Righteousness. I thus argue. Adam by the fall lost Original Righteous­ness: therefore so did we.

To make this Argument the more clear, I shall prove both parts, Antecedent and Consequent.

1. I shall prove the Antecedent, that Adam was deprived of Original Righteousness. This may be proved from Scripture and Reason.

First, From Scripture. Three things in Scri­pture taken from the History of Adam's fall prove this. 1. His confession of his being naked. 2. The narration of his fleeing from God. And 3. the remark, which is set on Adam's Image in opposi­tion to the Image of God.

1. His confession of his being naked intimates to us his being deprived of Original Righteous­ness. When Adam fell, he found himself naked; not only in body, (to cover which he sewed fig-leaves together, Gen. 3.7.) but also in soul. For v. 10. said he, I heard thy voice in the Garden, and I was afraid, because I was naked. It was such a nakedness, as made him afraid of God's wrath, and exposed him to it; which his bodily naked­ness of it self did not. Said Adam, I was afraid, [Page 44] because I was naked. Nakedness, you know is the want of some Garment, which a man should be cloathed with. And if you would know, what Garment Adam wanted, upon the account of which he was naked before God, the Apostle will in­form us, Col. 3.10. Put on the new man, which is renewed in knowledge, after the image of him that created him. He speaks here expresly of the I­mage of God, wherein at first man was created, and likens it to a Garment, as the phrase (putting on) implieth. This garment Adam was cloathed with at first creation: for 'tis said he was made in the Image of God. And now you see he is stript of it, he hath lost his garment of Original Righteousness, he is become naked; naked in Soul, as being stript of the Robe of God's Image: therefore he is afraid.

2. Another circumstance that proves Adam to have lost his Original Righteousness is his fleeing from God. When Adam sinned, he fled from God, and hid himself, Gen. 3.10. A plain disco­very, that Adam had lost his Original Righte­ousness; for otherwise he had never hid from God. The presence of God, and communion with God, would have been the greatest of all his delights. Thus it is now with regenerate persons, so far as renewed; and thus also 'twould have been with Adam, had he not lost his pri­mitive righteousness, his habitual holiness: but being by the fall deprived of this, and made na­ked; this was the reason, why he fled from God's presence, and hid himself.

3. Another circumstance is that remark, that is set on Adam's Image, in opposition to the I­mage [Page 45] of God. When God made man, 'tis said, he created him in his own likeness; but by way of opposition, 'tis said of Adam, that he begat a son in his own likeness, after his image, Gen. 5.1, 3. Now, what is meant by Adam's image in this place? why, not only the natural frame of his body and soul: but it seems to allude, and that chiefly, to man's corruption. Adam begat a son in his own likeness, i. e. a weak, sinful, mortal man, like himself, Which Image being put in opposition to God's Image, and including in it, sinful, perverse dispositions and inclinations; it is a plain argument that Adam had lost his Origi­nal Righteousness: because two contraries can­not be together in the same subject; Original Righteousness and Original Sin.

Q. But perhaps you will say, How comes it to pass, that Adam's first sin should cause a pri­vation of Original Righteousness?

R. This brings me to my second proof, name­ly, from Reason. And these reasons may be given for it.

1. Because he justly forfeited his Original Righ­teousness by that sin; and that according to the tenour of the threatning. God had told Adam, in the day he transgress'd, he should die the death, Gen. 2.17. Which threatning includes in it all kinds of death. Not only death temporal, which was not then fulfilled; and death eternal, which follows upon temporal; but also death spiritual, whereby the soul is deprived of spiritual life, and becomes dead in sin; which death immedi­ately seized on him. For, as a man that com­mits an act of high treason against the King, hath [Page 46] his goods and life taken from him: so Adam for that his first act of Rebellion, wherein he com­mitted high treason against God, justly forfeited all his Righteousness, and deserved to have all Grace taken from him; as indeed he had, and we in him; for he and we are all come short of the glory of God, of the Glory of the Divine I­mage, Rom. 3.23.

2. Adam's first sin deprived his Soul of his pri­mitive holiness, because it provoked the Spirit of God to withdraw from him. It is the Spirit of God, that is the author and maintainer of all grace and holiness. If the spirit does not dwell in us, our souls will be destitute of all grace. Now Adam by his sin provoked God's spirit, and made him to withdraw. His sin separated God and his Soul, as 'tis the property of sin, Isa. 59.2. And therefore when God had withdrawn his spirit, the life of holiness must needs vanish out of Adam's heart; because the spirit was the maintainer of it. As the Sun maintains the light in the air: so the spirit, holiness in the heart. And, as take the Sun out of the Firmament, and all beams of light vanish; so take the Spirit a­way from the Soul, and you take away all Grace also. Adam therefore by his first sin forfeiting the Spirit, hence he lost his Original Righteous­ness.

Obj. According to this, Grace in a regenerate man now, would also be extinguished by every act of sin.

R. The case is not the same. Adam's grace and a Regenerate man's grace have a different ground. For the strength of Adam's grace is on­ly [Page 47] the Law and a Legal Covenant: but the strength of a Regenerate man's grace is the Gospel, and the New Covenant, back'd with the strength and power of Christ. Till therefore you can se­parate the Regenerate from Christ, who is the spring and fountain of all their grace, (which can never be, Rom. 8.38, 39.) you can never se­parate the spirit of grace and habitual holiness from their hearts; because this will still flow down from Christ, and be maintained by him. The Regenerate therefore do not lose their grace and habitual holiness, on every sinful act; be­cause the Gospel admits of Repentance. Now this was not the case of Adam. He only stood on a Legal Covenant, which knows no pardon, admits of no repentance.

3. Lastly, Adam's first sin deprived his soul of the image of God; because it was a means in its own nature to expel God's image out of his Soul. It was not only the meritorious cause, as deserving this loss, and forfeiting the spirit of grace and holiness, as a penal consequence: but it did also expel it, by a kind of physical energy, as one contrary does expel another. Sin is contrary to grace and holiness; it is said to be enmity against God, and his law, Rom. 8.7. And therefore when sin took place in Adam's heart, it expelled his holiness being contrary unto it. For, Contra­ria mutuò se expellunt, as the Schools speak, i. e. contraries do mutually expel each other.

This for the proof of the Antecedent, that Adam was deprived of Original Righteousness. I come,

[Page 48]2. To prove the Consequent; therefore so are we. This will appear from this two-fold consi­deration.

1. If we consider the publick capacity Adam stood in. Adam being made our publick Repre­sentative, consequently we are guilty of his first sin; and hence we are bound to bear the penal­ty of it, in being deprived of Original Righte­ousness, as well as he. This is but just and e­qual. I shall illustrate the case from a Parlia­ment-man. As your Burgesses in Parliament, if they will do such acts, whereby the privileges of the Subjects are lost, they lose not only their own rights, but theirs also whom they represent. So here, Adam being made a Publick Head and Representative, he doing this act, whereby he lost his own Righteousness, lost ours also at the same time.

2. Add also to this, that our nature was in him. He was our common Parent; and had all our stock committed to him; from whom we were to receive it at the day of our birth. Now Adam losing that stock of grace, and righteous­ness, and holiness, that was committed to him to keep for, and convey to us, we of necessity must needs lose it, whether Adam was our Pub­lick Representative or no. For it is a known maxim, nil dat quod non in se habet, nothing can communicate that to another, which it hath not it self. As a prodigal Father or Trustee for a person under age having spent the Estate can­not convey it unto the Child, when grown up: so Adam, like a Prodigal Father, having lost our Original Righteousness, cannot possibly convey [Page 49] it unto us. For as is said in Philosophy, Ex [...]ihilo nihil fit, out of nothing comes nothing: [...]o in Law, where nothing is, nothing can be [...]ad, tho' sued for; but the King himself loseth [...]is right.

And thus have I endeavoured to give a ratio­ [...]al account, how we come to be deprived of O­ [...]iginal Righteousness. And this being so, that we are deprived of it, this is the reason of our Privative Spiritual Death in Sin.

Sermon Fourth.

THE doctrine is this, All men by nature are Dead in Sin. This has been branch'd into some particulars. The point now before us is this;

D. All men by nature are Positively spiritually dead in sin.

In handling this point, I shall 1. Inquire in­to this Positive death, its nature and cause. 2. Prove, that all men by nature are under this death. And, 3. conclude with some im­provement.

Q. 1. What is meant by this positive spiritual death?

R. In brief it is that, whereby we are prone to all that is evil. As privative spiritual death in sin is that, whereby we are dead to all that is [...]piritually good: so positive spiritual death in sin [...]s that, whereby we are alive to what is evil. [...] call it a Positive death, because there is some­ [...]hing positive in it. There is not only a cessa­ [...]ion of motion to all that is spiritually good, [...]n such persons that are thus dead: but there is also a life of Resistance against God. There is [...]n Active principle, called in Scripture the law [Page 60] in the Members, Rom. 7.24. so called, because it is an operative effective principle, which seems to have the force of a law, impelling and inclining to all that is evil; and hence pro­ceeds this spiritual death. The cause then of this death is the law in our members, or that other part of Inherent Original Sin, which we call Positive, whereby we are corrupted in our whole nature.

I know it is a Question among some, whether Inherent Original Sin hath any thing Positive in it? The Papists generally deny it, and place the whole of Original Sin, merely in a Privation of God's Image; and so define it to be only the want of Original righteousness: but it is generally asserted among Protestants, that Origi­nal Sin hath somewhat positive in it; and there­fore they say, that Original Sin is not only a Privation of God's Image, but also denotes a Positive inclination to what is evil.

Now, because my doctrine depends on this truth, that Original Sin is Positive as well as Privative, I shall therefore speak a little to it. And here for the better understanding of it, because the term Positive as applied unto sin, sounds somewhat harsh, I shall briefly explain in what sence it is Positive.

1. When I say that Original Sin hath a Posi­tive part, I do not understand it in a Physical sence; as tho' it hath a substantial being, and were the very essence and substance of the Soul. This was the Error of Flaccius Illyricus, who out of a vehement opposition to the Papists, and those that denied the corruption of our nature, [Page 61] asserted that our very substance was Sin. Now, Original Sin is not Positive in this sence; for in this sence there is nothing Positive, but it is also good. Ens & Bonum convertuntur. And if 'tis good, then it is of God: for all good is either God, or comes from him. But it is blasphemy to say Sin is of God. Therefore it is not Positive in this sence, namely Physicè, as that which hath a substantial being; but only, Ethicè and Logicè, Morally and Logically, as that which opposeth the law of God, and may be affirmed to be in the Subject.

2. And in this sence, as it denotes a Moral quality, which may be affirmed to be in the Subject; so it is not Positive, Formaliter & in Abstracto, as it is considered abstractly from the subject, and in its own nature. For in this sence, no sin whatever, whether Original or Actual, may be said to be Positive. For the nature of Sin, (its Ratio formalis,) lies in a Privation, as the Apostle defines it, 1 Joh. 3.4. Sin is [...], the want of that rectitude, whe­ [...]her of nature or action, that ought to be in [...]s according to God's law. In this sence there­ [...]ore, as Original Sin is considered formally and [...]bstractly, so it is not Positive: but only as it is materially and concretely considered. In this [...]ence it may be said to be Positive, because [...]here is an Active principle joined with it, which positively works in all ways of sin and [...]eath. Therefore,

3. Lastly, when I say, that Original sin is Positive, as well as Privative, I mean only that [...]t is not an Idle, but an Active privation, or a [Page 62] mixt privation. Not such a privation, as blind­ness is of sight, but as sickness is of health, which corrupts and vitiates the temper of the body, and therefore hath more in it, than a mere simple privation.

That Original Sin is Positive in this sence, may be proved by many arguments.

1. From those names, that the Scripture gives it. The Scripture speaks of Original Sin not only, per modum negationis, Negatively and Pri­vatively; but also, per modum affirmationis, Positively and Affirmatively. It is called in Scrip­ture not only a Coming short of the glory of God, Rom. 3.23. and the want of all that is good, Rom. 7.18. But it is also called Concupiscence, the flesh, the law in the members, and the old man, Rom. 7.8, 23. Joh. 3.6. All which ex­pressions compel us to think of it, as more than a mere simple privation. Tho' they do not imply thus much, that Sin is our very substance, as Illyricus mistook them: yet at least they seem to import this, namely a positive proneness to all evil, besides the privation of all that is good.

2. Original Sin is Positive, because the Scrip­ture does attribute to it positive and efficacious operations, which mere and bare privations are not capable of. The flesh, (saith the Apostle,) lusteth against the spirit, Gal. 5.17. And the law in the members warreth against the law in the mind, Rom. 7.23. And a man is drawn aside, (haled as it were by a kind of violence to com­mit sin,) by reason of it, Jam. 1.14. All which phrases plainly import, that Original Sin is not [Page 63] a sluggish idle privation, but an Active principle. They denote a repugnancy to what is good, and an inclination to what is evil; which there­fore shews that Original Sin hath somewhat Positive in it. Surely, when the Holy Ghost speaks of such activity, and working of sin in us, we must needs understand it of more than the absence of God's Image in us.

3. Another argument may be taken from a parity of reason. Acquired vicious habits do comprehend in them somewhat more than a mere privation, namely a propensity to what is evil. E. G. If we speak of the vicious habits of injustice, intemperance, &c. it is not enough to say, they are the mere privation of those vertues, which are immediately contrary to them. But they also denote such an Inclina­tion in a man, that thereby he is carried out to those vicious acts of such habits. Thus it is with moral vicious habits; they are not a mere negation of such vertues, but also incline and dispose the subject to vicious actions. And the same I infer touching the doctrine of O­riginal Sin. For we are to conceive of Original Sin, as an innate, or inbred habit; as the o­thers are acquired: and therefore we must at­tribute as much positiveness, if not more to Original Sin, as we do to vicious acquired ha­bits. Because this is a closer leprosie, infecting our nature, than such habits. For this we have as soon as we are born. This is twisted within our bowels; and therefore doth more strongly incline us unto sin.

[Page 64]4. Add also in the last place, that this posi­tive inclination to what is evil, does necessarily follow upon the privation of God's Image. Which consideration will make this doctrine the more easie to be received. The Soul of man is con­tinually working one way or other. If there­fore it hath lest its Original Righteousness, and its moral ability to what is spiritually good, it must of necessity be hurried on to what is evil. As, if you spoil the strings of a musical Instru­ment, immediately they make a jar and ungrate­ful noise upon every moving of them: so the Soul of Man being deprived of its moral recti­tude, and spiritual ability for holy actions, must of necessity act amiss. It being a subject immediately susceptible of righteousness or cor­ruption; if it lose its righteousness, by na­tural necessity corruption comes in the room of it.

From what hath been said, it plainly ap­pears, that Original Sin hath a Positive part. There is not only the want of righteousness, but also the corruption of our whole nature, a positive inclination to what is evil. And this is the cause of our spiritual positive death in sin. I come,

2. To prove, that all men by nature are under this death. This will appear by proving that our natures are positively corrupted as but now explained, upon which this death doth necessa­rily follow.

Now, that our natures are thus Positively cor­rupted; that we are not only deprived since the fall of God's Image, whereby we are disabled to [Page 65] what is spiritually good; but are also depraved in our whole Man, filled with sinful and per­verse dispositions, whereby we are inclined to all that is evil; I shall prove to you by these following Arguments.

Arg. 1. The first shall be drawn from Scrip­ture testimony. The Scriptures abundantly prove this truth. Not to insist on all that might be named, I shall single out some few places.

1. The first is that known and remarkable place, Psal. 51.5. Behold I was shapen in iniquity, and in sin did my mother conceive me. David in this Psalm is making confession of his sin unto God. And having confest his Actual sin, v. 3.4. he runs it up to the fountain head, namely his Original Sin, that corruption of na­ture that he had from his birth; and this also he confesses and bewails before God, v. 5. Con­fessing that he was shapen and conceived in sin: before he was born or saw the light, he was polluted and unclean. From whence I thus ar­gue, David had corruption from his very birth; therefore so have we. Because all men by na­ture are alike; and David speaks this not as a thing peculiar to himself; but as the common condition of all that are born by natural ge­neration. Antequàm nascimur, maculamur; said Ambrose; Before we are born we are polluted.

2. Another Scripture is Gen. 5.3. where it is said, that Adam begat a Son in his own likeness; i. e. a corrupt Father begat a corrupt Son. This is plain from that Antithesis, that is made be­tween the Image of God, to which Adam was formed, v. 1. and the Image of Adam, to which [Page 66] Seth was formed, v. 3. when God created man in his likeness, it was Sanctus sanctum, an holy God created an holy man: but when Adam be­gat a Son in his likeness, it was Corruptus cor­ruptum, polluted Adam begat a polluted Son. It is very remarkable that the Text speaks not of Abel, who dyed without Issue; nor yet of Cain, all whose progeny were drowned in the flood: but of Seth, by whom all mankind have been hitherto continued; which shews that none of the Sons of men are exempted from this corrupt image.

3. Another Scripture to prove this truth is Gen. 6.5. where we have the judgment of God past on man in his faln state; and he tells us that every imagination of the thoughts of his hear [...] is only evil continually. Hereby is declared no [...] only Man's corruption, but his universal pra­vity; as well habitual as actual, of heart and thought, and this from the beginning of his life remaining continually. A plain argument that man's nature is corrupted. The quality o [...] the cause is known by the effect. Such as i [...] the fruit, so is the tree. If the imagination o [...] man's heart be only evil, and that continually; so also is the heart it self. This judgment God passed in times of the old world, Gen. 6. And in the times of the new world, Gen. 8.21. which therefore shews it to be the common lot of all men, without exception, to have their hearts and natures corrupted; to be evil from [...]heir youth.

4. Lastly, not to insist on more at present, mother Scripture to demonstrate this truth is [Page 67] that of our Saviour, Joh. 3.6. That which is [...]orn of the flesh is flesh, and that which is born of [...]he spirit is spirit. By flesh here is not meant [...]ur natural substance, but our moral corruption. [...]or it stands in opposition to that spiritual na­ [...]ure, that is conveyed by Regeneration. Now [...]n regeneration we are not made new creatures [...]or Substance, only as to new and gracious qua­ [...]ities. And therefore by Flesh in this place, which is opposed to Spirit, is meant our vicious [...]nd corrupt qualities; in a word our corrupt [...]ature. And you see our Saviour defines man [...]o be nothing but flesh, as if that did ingredi [...]ssentiam, as if Divinity had found out another [...]nd farther definition of man, that Philosophy falls short of. Philosophers define man to be Animal rationale, a reasonable creature. Christ defines him to be flesh, i. e. sin and corruption in opposition to grace; a plain argument, that man's nature is corrupted, that sin is interwoven as it were with our being; because definition [...] are usually taken from essential properties, or at least from the most predominant qualities, where the essence is unknown. And so here, Flesh or moral corruption being the more pre­dominant principle in man's nature, than reason it self, (for this cleaves to every faculty, where­as reason hath its proper seat in the Soul,) hence in Divinity man is rather defined to be Flesh, than a Reasonable creature; because his corruption is the predominant principle. Hi­therto of that first argument drawn from Scrip­ture, to prove that our natures are corrupted since the fall, as well as deprived of Original righteousness.

Arg. 2. Another argument may be drawn from humane testimony. 1. More private, the express testimony of some Heathen writers. 2. More publick, the testimony of the whole world, who by their practice seal this truth.

1. More private, the express testimony of some of the Heathen, who knew this from their own observation, tho' they wanted the light of Scripture to instruct them. Many passages from Heathen Authors might here be quoted.

It was the saying of Plato, (lib. 2. de Rep.) Homines naturà malos esse, &c. i. e. that men are sinful by nature, and cannot be brought to love righteousness. Of Cicero, Man is continu­ally conversant in sin. And of another, Nemo nascitur sine vitiis, no man is born without vice. And therefore Aesop compared nature to a garden, that is mater vitiis, virtutibus noverca, i. e. a mother to vice, a Step-mother to vertue.

The more considerate Heathen were sensible of the disease, tho' they knew not the cause; not knowing how sin came into the world. They were so sensible of the disorders of their Souls, that they severely accused humane nature, as appears by that bitter lamentation of Tully, wherein he complains, hominem à naturà novercà in lucem edi, corpore nudo, fragili, &c. i. e. That man is brought forth by nature as a Step-mo­ther, with a body naked, frail, infirm, with a mind anxious in troubles, low in fears, and prone to lusts, or sin. Upon which Austin glosseth thus, Naturam accusavit, rem vidit, causam nescivit, latebat eum, cur esset grave jugum super filios Adam, i. e. he accused nature, the [Page 69] thing he saw, but was ignorant of the cause, [...]hy there was a grievous yoke on the Sons [...]f Adam.

2. More Publick, the testimony of the whole [...]orld, which sets its seal, at least implicitly to this [...]ruth. What is the meaning of Magistrates and [...]aws to restrain vice, that have always been ap­ [...]ointed in all ages and places; but that man's [...]ature is depraved and bent to wickedness? If [...]t were not, what need of such continual re­ [...]traints? Medicina (as one speaks,) supponit mor­bum, & multitudo Legum aegrotam arguit rem­ [...]ublicam. Physick was not found out before diseases, and a multitude of laws argues a de­praved commonwealth. If you should come [...]nto a town and see many Physicians there, you would presently conclude that it were a diseased place: so if you see many offices and laws to suppress sin and corruption, and that not in one but in all places, where order is observed in the world, this argues that the world is sickly, that men's natures are corrupted; else what need of so many restraints?

Arg. 3. We might argue from our own Expe­rience. There is no man, who seriously looks into his own heart, can want a proof of this truth. Let him but view his own Soul, he will soon spy much disorder and confusion. The Regenerate themselves know this by sad expe­rience. They find that Original corruption is not only in them, but doth operate there. It is not an Idle, but an Active principle. This law in their members wars against that in their minds, and makes them bitterly complain of it, [Page 70] as we see in Paul, Rom. 7.24. There is no man whatever, but on a due and faithful in­spection into himself, must needs see that his nature is corrupted; that all the powers and faculties of his Soul are depraved and disor­dered.

Oh! what darkness is there in our minds? Adam before the fall knew all things necessary to be known by him. He knew God to be his last end and chief good; and he knew the means that led to this end. His mind was a region of pure light. But experience tells us, that we since the fall are blind and ignorant; our minds are darkned, Eph. 4.18. yea, darkness it self, Eph. 5.8. Pure precepts, excellent promises, heavenly mysteries are set before us in the go­spel; and yet without a supernatural illumina­tion, the natural man cannot understand or re­ceive them. And all this because his reason, (tho' active enough in naturals, yet) in spiri­tuals is but as an eye, without an Optick facul­ty, dark, yea darkness it self. So that Sin hath put out our spiritual eye sight.

Again, if we take a view of our Wills, these also are deprived of their primitive rectitude. Adam before the fall had a perfect conformity of heart and will to the will of God. He had no principles of Rebellion in him; he had no chains of corruption, whereby the will is brought into bondage; but a perfect freedom to to all that is good, and the inclination of his will led him chiefly to reach after God, the chief good. But experience tells us, our wills are deprived of this primitive rectitude. We [Page 71] find our wills perverse and stubborn, contend­ing with our Maker. The great contest now is, whose will shall stand; whether God's or ours. For as the carnal mind is enmity against God: so the carnal will is not subject to the law of God, nei­ther indeed can be, Rom. 8.7.

Once more, if we look to our affections, these also have lost their primitive rectitude, and are all disordered. Once they were put in subjecti­on unto reason: Adam before the fall had no irregular affections in him, but each set on its proper object, all in due harmony among them­selves, and all in subjection to his rational powers. But experience shews us, that our af­fections are carnal and irregular, and mutinous against reason, insomuch that by an unnatural violence they oversway it. Reason saith, this is good; the affections that. Reason moves to the right hand; but the affections to the left, and carry all before them. So that the Brute often rules the man. And we see verified in our daily experience that saying of Medea,

'Tis plain therefore from our own experience, that our natures are corrupted.

Arg. 4. Another argument may be taken from the Effect, that abounding iniquity that is in the world. There is no man, who looks abroad into the world, can with any colour de­ny this truth. The many millions of actual transgressions, which as a mighty deluge over­spread [Page 72] the world, are as so many pregnant proofs of that Original pravity that is in Man. In the old world, all flesh had corrupted its way▪ Gen. 6.12. And afterwards all nations walked in their own ways, Act. 14.16. i. e. in sinful [...] ones; for sin is the course of the world, as the Apostle tells us in the verse following my text▪ And therefore it is remarkable, that description which he gives of natural men, Rom. 3.10, to 19. ver. There is none righteous, no not one: their throat, &c. The Apostle is here painting out corrupt nature. Not that all men actually do those things; but there is in every one even from their Infancy a [...], an universal seminary of iniquity, a venomous root of all actual sin; which buds forth even in Chil­dren, before they attain to the use of their rea­son. Hence a proneness to lying, a desire of Re­venge, a readiness to please themselves in doing mischief, pride of apparrel, with much other their childish vanity, which so plainly appears in very many, that their Parents may see in their own offspring, the very Image of their own native corruption. So that the abounding of iniquity in the world, both in old and young, is a plain argument of Inherent corruption. Our Saviour's Question, doth a man gather grapes of thorns, or figs of thistles, Matt. 7.16. with the same strength of reason may be inverted in the present case; doth any man gather thorns of the vine, or thistles of the fig-tree? Surely if our natures were so good and sound, as some tell us, there would not be so much unfavory fruit, as there is going in the world. So much [Page 73] bitter fruit plainly argues a bitter root. If the Soul of man was like white Paper, merely in a state of Indifferency, as to sin and righteousness; how comes it to pass, that sin in all ages hither­to does get the upper hand? The abounding of iniquity that is in the world does plainly prove the corruption of our nature.

Arg. 5. Scripture ordinances and gospel Insti­tutions do also prove this truth, that man's na­ [...]ure is corrupted; more particularly Circumcision [...]nd Baptism. These were appointed for this very end, that they might be signs of doing it [...]way. They were both instituted for Children, [...]s well as grown Persons; which therefore [...]hews our natures to be corrupted, even from our birth. If there were no corruption in us, [...]o pollution in our fore-skin; why was circum­ [...]ision, (a sign of sanctification, of the circumcision [...]f the heart, and of putting off the body of the sins of [...]he flesh, Deut. 30.6. Col. 2.11. why was this ap­ [...]ointed,) to do it away? The same we may [...]ay of our Baptism, which succeeds to us in the [...]oom of circumcision, and signifies for substance [...]he same thing, namely the washing away of the [...]lth of the flesh, and is also an ordinance ap­ [...]ointed for Children; which therefore shews [...]hat our natures are corrupted. For if we have [...]o filth and pollution in us; what need is there [...]f Baptismal washing? This ordinance would [...]e Insignificant, especially to Children. So that [...]he baptism of Infants is a good proof of Original [...]orruption. And therefore Austin, in his days, [...]renuously urged this doctrine against Pelagius, [...]ho denied Original Sin. If Infants, said he, [Page 74] Have not Original Sin, inherent corruption, why then are they baptized? What need of washing, if they be not defiled? The force of which argument Pelagius knew not how to evade.

Arg. 6. Lastly, because truths are more clear­ly represented, when we see them in their causes, and growing as it were on their proper stalks; I shall therefore shew the cause and reason of this corruption of our nature. And this is twofold▪ 1. Because Adam was our Publick head. An [...] 2. Because the law of generation requires it s [...] to be.

1. Because Adam was our Publick head; consequently we are liable to the penal effects o [...] his sin, as well as he. I thus argue; If Adam [...] nature was stained and corrupted by this fir [...] sin, then was ours also; because we were in hi [...] as a Federal head. But Adam's nature was stai [...] ed and corrupted by his first sin: as is plai [...] from that different image he contracted to himself, in opposition to God's image, wherein [...] was created. When Adam sinned, he not on [...] became Naked; naked in Soul, as being stri [...] of the robe of God's image: but we find hi [...] cloathed with another image, put in opposi [...] on to the Image of God. Gen. 5.1, 3. Whi [...] plainly denotes the corruption of his natu [...] For, seeing God's image imports moral right [...] ousness and true holiness, as the Apostle explai [...] it, Eph. 4.24. therefore by the rule of contr [...] ries, Adam's image that is opposed to it, m [...] denote to us inherent corruption. Thus y [...] see, that Adam by his sin contracted to himsel [...] [Page 75] corrupt nature, an image different from the image of God: and therefore our natures are corrupted also; because he was our Representa­tive, and so we are liable to the penal effects of his sin, as well as he.

2. The law of generation requires our natures to be corrupt. Natural generation considered in it self is not (as I conceive,) the cause of our corruption. For if Adam had not sinned, we had then been born without corruption, not­withstanding we should have been born by na­tural generation. But there being this law an­nex'd to it, that like should beget its like; that Adam standing should bring forth an holy off-spring, but Adam falling should bring forth a corrupt issue: hence it comes to pass that it is now a cause of Inherent corruption.

The law of generation in general is this; ut omne genitum sit simile gignenti, tam quoad speci­em, quàm quoad accidentia speciei propria. i. e. That what is begotten should bear some resem­blance to what does beget, both as to the spe­cies, and the proper accidents of that species. For generation is not only a communication of essence, but also of proper Accidents and qua­ [...]ities.

Now sin since the fall belongs to us as a pro­per accident. As therefore a man doth gene­rate a man: so a sinner doth generate no other [...]ut a sinner, as one Leper brings forth another. Hence that of our Saviour, Joh. 3.8. That which [...]s born of the flesh is flesh. And that of Job, chap. 14.4. Man that is born of unclean parents must needs be unclean. And the law of generation [Page 76] requires it to be so; especially if we take in, that more special law that was given to Adam, that he not only should beget his like, as to his pure Essentials, but also according to his moral Image, either in his upright or fallen state. For this seems to be the law given to Adam at his first creation, that if he continued in his primi­tive integrity, he should then convey righteous­ness, unto his off-spring: but if he transgrest, he should then convey sin and death unto them; which latter we find by woful experience. So that 'tis this law or Covenant with Adam, and his violating of it, that is the fundamental ground, or moral cause of our Inherent cor­ruption: and natural generation is the means of conveyance, or the Instrumental Physical cause.

Sermon Fifth.

MY Text gives us a brief account of Man's State by Nature. I have raised from it this Observation.

Doct. All men by nature are dead in sin.

This doctrine has been branch'd into two pro­positions. They are Legally dead. And, They are spiritually dead in Sin. The last is the sub­iect of my present discourse: and so the point before us is this.

D. All men by nature are Positively spiritually dead in sin.

The doctrinal part of this discourse being finished, I made some entrance on its Applicati­on, which I shall now pursue.

This doctrine may be farther useful by way of Advice, in these following particulars.

1. Be establish'd in this truth. Believe the Doctrine of Inherent corruption, upon the ac­count of which we are by nature thus spiritually dead. You have heard it proved by variety of arguments; some drawn from Scripture, others from the testimony of the Pagan world; some [Page 86] taken from experience, others from reason: all concurring to prove this, that Man's nature is corrupted. Be therefore establish'd in this doctrine, notwithstanding you meet with some seeming difficulties. The great difficulty, which is fre­quently objected, is this.

Obj. How comes man's nature to be corrupted? The Soul being immediately created by God, that cannot be defiled: for God cannot be the Author of Sin. And there can be no Sin in the Body, till the Soul be infused: for sin is the act of a Rational creature. Now, if the Soul be not polluted; if there be no sin in the Soul, when it is created; how can that defile the body? And if there be no sin in the body, till it be animated and enlivened, how can that de­file the Soul?

R. I answer in the general, that this way of arguing is that which Logicians call, fallacia di­visionis, the fallacy of division; dividing those things, which ought to be united. We are not to consider the Soul apart, and the body apart, as tho' they did first exist separately, before they were united. For the Soul, when created, is in that very instant infused into the body. Infun­dendo creatur, & creando infunditur; as said one of the Fathers. This therefore premised, I an­swer more distinctly in these following particu­lars.

1. Tho' the Soul is created by God, yet it is created without Original righteousness, and this without any reflection on God's holiness; yea the justice of God requires it so to be. For God is considered as a Creator, and a Judge.

As a Creator; so he creates the substance of the soul, which is Physically or naturally good. In this respect therefore, he cannot be said to be the Author of Sin.

As a Judge; so he creates it without Original righteousness, as a just punishment of Adam's first sin, who lost God's image, not only for himself, but all his posterity. So that God's justice requires man's Soul to be created without Original righteousness. And this being so; this is the ground of Inherent corruption, which ne­cessarily follows upon the privation of God's image. For the Soul being of an Active nature, if it does not work, toward that which is good, it will necessarily work toward what is evil. But it cannot work toward that which is good by reason of the want of Original righteousness; and therefore it naturally tends to what is evil.

Now this being so, there is no ground of ac­cusing God, as the Author of sin, notwithstand­ing the Soul is created by him. Because it is only a Judicial act on God's part, depriving the Soul, he creates, of Original righteousness. The want of which righteousness, considered in the Soul as a compleat substance, and no part of a child of Adam, (if such a thing might be supposed,) would be no sin: because so, it would be the want of such a righteousness, the Soul never had, nor never forfeited. But con­sidered in the Soul, as an Incompleat substance, and as being a part of a child of Adam, (who once had this righteousness, but lost it by his sin,) so this want becomes man's sin and punish­ment [Page 88] together. Which sinful want, together with the Active nature of man's Soul, is the ground of that corruption, whereof I have been speaking.

2. Tho' the body, considered in it self, is not a proper subject of sin; yet sin may be said to be there Dispositively; and so in this sence, it may defile the Soul. For as the Soul doth com­municate its affections to the body; it hath life, sence, and motion from the Soul: so on the other hand, the body has a very great influence upon the Soul, and does communicate its di­stempers to it. Experience shews this. We see those, who have Sanguine bodies, that their Souls are inclined to lust and voluptuousness; those that are Cholerick, to anger and passion; those that are Flegmatick, to dulness and cow­ardice; and those that are Melancholy to suspi­cion and tenaciousness. So that, mores hominum sequuntur temperamentum corporis; and the tem­per of the body hath oft-times great influence up­on the Soul; and so may dispositively incline it to sin. And therefore I conclude, that tho' sin be not formally in the body, before it is quick­ened and animated: yet Inchoatively and Disposi­tively it may be there, and so may dispose the Soul to sin, when united to it.

3. Lastly, that which I chiefly insist on is this, that the Soul is defiled and corrupted with sin, not so much from its conjunction with the body, as from God's ordination, who said, In the day thou eatest, thou shalt surely die, Gen. 2.17. Which threatning includes death Spiritual, a privation of righteousness; as well as death [Page 89] Temporal and Eternal; and belongs to all the posterity of Adam, as well as himself, because [...]hey were included in the same covenant with [...]im. As therefore Adam's Soul became naked, became void of Original righteousness, when he [...]ell, and brake Covenant; so it is just with God, [...]o deprive the Souls of all his natural posterity of this righteousness also, when he creates and [...]nites them to bodies duly prepared for them.

Now, this privation of righteousness, Active­ [...]y considered as God's Act, is a just punish­ment inflicted on all the posterity of Adam [...]or his first sin. But Passively considered, with [...]espect to Man, so it is his sin; it being the want of that righteousness, which ought to be [...]n him, upon which the corruption of his nature [...]oth follow.

So then, the sum of all is this. If you ask, [...]ow the Soul is corrupted and defiled, if created [...]y God? I answer, by reason of God's ordina­ [...]ion, as a just punishment for Adam's first sin. Not that God doth infuse any positive evil into [...]t, or is the Author of Sin therein; but he [...]reates the Soul naturally good, only as a just [...]nd righteous Judge, he denies it that righte­ [...]usness it once had, and justly forfeited by the [...]irst sin. The privation of which righteousness, [...]ogether with the active nature of man's Soul, [...]s the ground of his corruption and propensity [...]nto evil.

And let this suffice for that difficult objection, [...]ow man's nature comes to be corrupted. Which, tho' you might not be able to explain, [...]s no argument to call in question the truth of [Page 90] this doctrine; which has been confirmed by a­bundant evidence; any more than to question those necessary doctrines of the blessed Trinity, and Christ's Incarnation; doctrines that ought firmly to be believed by us, as to their [...], that 'tis so; tho' we cannot explain the [...], how it is so. How there are three persons in one nature, in the glorious Trinity; and how two natures come to be united in the person of Christ. And so here, suppose we cannot ex­plain, how our natures come to be corrupted, or could not resolve the above difficulty; yet we must not reject the doctrine. That our nature [...] are corrupted, there is nothing more plain to a person that will hearken to Scripture, reason and universal experience: but how our natures come to be corrupted, here is the knot, this is the difficulty; which we need not too curiously inquire into. A too curious inquiry after thi [...] is handsomly taxed by that known passage o [...] Austin. A man being fallen into a pit, on [...] spies him, and admires how he came there O! says the fallen man to him, Tu cogita quo­modo hinc me liberes. Be careful, cries he, to get me out, trouble not thy self to inquire, how I fell in. When an house is on fire, we do no [...] so much inquire, how it came so; as how t [...] extinguish the fire, that hath taken it: and so i [...] is more needful, to inquire how this corruptio [...] may be healed, which we find in us by wofu [...] experience, than it is to be contending, which way it came to be conveyed to us.

2. Apply it in particular to your selves. Ther [...] is a great difference between believing a trut [...] [Page 91] in the general, and making application thereof [...]o our selves. You know, when Nathan told [...]is parable unto David, 2 Sam. 12. David had [...]ar different apprehensions of the matter, from [...]hose he had, when applied to himself. When [...]e heard it in the general; the man (saith he,) [...]hat hath done this, shall surely die. v. 5. So many, when they hear of the corruption of man's nature, how prone he is to all kind of [...]in, and how full of rebellion against God; [...]hey are apt to say, at least in their heart, surely [...]an naturally is a vile creature, and to wonder [...]hat God doth so long bear with him. Sirs, let [...]e tell you, as Nathan did David, you are the [...]ersons. Apply therefore this doctrine to your [...]elves. Endeavour to be convinced of your [...]bred corruption, of your vileness by nature: [...]or until you be duly sensible of this, you will [...]ever know your selves aright, and are never [...]ike to seek to Christ for a Cure. The whole, [...]aith Christ, need not the Physician; and there­ [...]ore will not seek to him. I am persuaded, that [...]his is the main and principal reason, why no [...]ore are inquiring after Christ, and crying out with those, Act. 2.37. Men and Brethren, [...]hat shall we do? because they are ignorant of his doctrine, because they see not their own sin­ [...]ulness. Like Laodicea, Rev. 3.17. they are [...]pt to think that all is well, that they are rich, [...]nd encreased in goods, and need nothing, when [...]ndeed they are poor and vile, miserable and naked. Thus it is with the most of the world, which makes them wofully to despise their eternal con­ [...]erns.

Tho' men be taught this doctrine from the Pulpit, that their natures are corrupted: yet there are but few, that know it Experimentally, that find, with Paul, this law of sin in their members, Rom. 7.21. [...], I find, saith he, a law. He found it. It had, doubtless, been told him, that there was such a law. It had been preach'd unto him, as to many among us: but 'tis one thing for a man to know this in the general; and another, to have a lively experience of it in his own Soul. Man's natural pravity is preached to all, that sit under the word: but there are but few, very few, that know it in themselves. We should otherwise have more complaints of it, more strivings a­gainst it, and less fruits of it, to be seen in the world. Seeing therefore we have not these evi­dences, it is plain, that few experience in them­selves this law of sin.

3. Lament and bewail this Death. Being per­swaded of the truth of the doctrine in the ge­neral, and being sensible it is your own case, then lament and bewail this spiritual death, this inherent corruption. Surely it is matter of very great lamentation, duly to consider the corruption of our nature. For it is a dis­ease, that continually cleaves to us: that we shall not fully get rid of, no not the most Sanctif [...], till the day of our death. Yea it is a disease, that runs through our whole man, that overspreads the fabrick of humane nature, and corrupts and vitiates every pow­er of the Soul. It is worse than a distemper, [Page 93] or ill habit of body, that indisposes it for its proper action; inasmuch as the Soul is more noble than the body, and it unfits the Soul for every thing that is good. Oh! what averseness to God, holiness, and Religious duties; what distraction in them, what weariness of them, doth it effect, even in those, whose natures are sanctified, tho' grace will be predominant, where it is wrought in truth? There is nothing we do, or take in hand, but this inherent cor­ruption mixeth it self with it. It incorporates it self, with our graces and our duties; and defiles both. As clean water running through a channel full of mire, must needs be polluted: so the best duties as coming from us, are de­filed and polluted in our doing of them. They come, (as one speaks,) ex laeso principio, out of an heart sanctified but in part: and they have a tincture of Original Sin. Were it not for the merit and intercession of Christ, the sins of our duties would be enough to damn us, and to make us loathsome in the sight of God.

Who then, that duly considers this, can chuse but bewail this Inherent corruption? Is it no­thing, think you, to be spiritually diseased all over? To have immortal Spirits void of God, and all spiritual perfections? Is it nothing to have an understanding without light, a will with­out liberty, and affections without order? Is it nothing to be filled with enmity against God, our best friend; and to be made averse to what tends to our happiness? In a word, to have the powers of our Souls indisposed to good, and made prone and inclinable to all kind of evil? [Page 94] O! what matter of lamentation is here! The Apostle Paul cries out Pathetically on this ac­count, Rom. 7.24. O wretched man that I am, who shall deliver me, from the body of this death!

4. Be deeply humbled for it. Do not only bewail this death and inherent corruption, as it is your misery; but be humbled for it as your sin.

There are some who tell us, 'tis only malum triste, our misery and punishment; but not malum poenae, our fault and sin. But it is easie to demonstrate, that Original corruption, that Inherent concupiscence, is our sin; yea that it is a most hainous sin.

1. I shall prove that it is a sin. I thus argue; that which the Scriptures call sin; and which good men, guided by God's Spirit, have ac­knowledged to be so; and which fights against grace; and is contrary to the law; must needs be Sin. But of this nature is Original corrup­tion.

The Scriptures call it Sin. It is stiled so o­ver and over, Rom. 7. The Apostle there calls it Sin absolutely; Indwelling Sin; and the law of sin, v. 11, 20, 23. Yea it is called a whole body of sin, Col. 2. 11, 12.

Again, good men guided by the Spirit of God, have acknowledged it to be so. They have be­wailed and confest this Inherent corruption as their sin. So did Paul, Rom. 7.23, 24. So did David, Psal. 51.5.

Farthermore, that which is contrary to the law of God, and opposeth grace and holiness in the heart, must needs be sin. But of this nature [Page 95] is Original corruption. It is contrary to God's law and wars against it, Rom. 7.23. I see an­other law in my members, warring against the law of my mind. By the law in the members, is meant Original Sin; and by the law of the mind, is meant the law of God, engraven on the heart of a gracious person. Now, Original Sin wars against this, and riseth up in opposition against grace in the heart, Gal. 5.17. The flesh lusteth against the spirit, &c. By the flesh here is meant Original Sin; and by the spirit, the graces of the spirit planted in the heart. And these two are contrary to each other, not only Efficien­ter, as producing contrary effects, but Formali­ter, in their very nature and being. For there­fore they lust and war against each other, be­cause they are of a contrary nature. Now, whatever is contrary in its own nature to the grace of God, to the work of Sanctification wrought in the heart, must be properly sin. For what is grace and holiness in the heart, but the law of God written in the heart? And what is sin, but a repugnancy unto the law? But Original corruption, called by the Apostle in this place, Flesh, (and the law in the members in the forementioned place,) is contrary to grace and holiness in the heart; these two (saith the Apostle,) are contrary to each other. Therefore it is sin, and upon this account we should be humbled for it.

2. I shall prove, that it is a hainous sin. This is plain, because it is the cause of all other sin. The greatest sin that ever we committed is but an effect of Inherent corruption. This was the [Page 96] cause of David's Murder and Adultery, as him­self confesseth, Psal. 51.5. And this is the cause of our actual transgressions, the worst of them. They all come from this root, even as all men come from Adam. Now if that rule holdeth true, that there is more in the cause than in the effect; then we must acknowledge that Original sin is more hainous than Actual, yea the worse actual sin, because this is the effect of it. If therefore we have reason to humble our selves for any actual sin, much more for Inherent corruption the cause of it. Yea this, in some sence, is all sin. Potentially and Seminally it contains in it all kind of sin, even those we never committed. As God is the cause of all good, not only because he is the cause of all good that is, but because he is Potentially the cause of millions of worlds, that lie in his power to make: so Original Sin is an Ʋniversal cause of all sorts of sin, even of those we never yet committed, and perhaps should now startle at the naming of them. Be­lieve it Christians, you do not know, how much sin is lodged within you, by reason of that corruption that is in your natures: and therefore you should deeply be humbled for it. It is true, we break not all out into all trans­gressions. Every one does not Actually say with Pharaoh, who is the Lord, that I should obey him? Nor does every one with Judas, betray our Lord and Master; nor with the bloody Jews, crucifie the Son of God, &c. But all these sins are Semi­nally in us. There is aliquid intus, somewhat in every one's nature answering thereto; and if left to our selves and the like temptations, [Page 97] probably we should be as vile, as any of them [...].

O Sirs! we don't know one half of the wick­ [...]ness that is within us, and would break from [...] should God but leave us unto our selves. [...]erhaps should we now hear of some horrid [...]ickedness, and be told that we our selves may [...]mmit it, we should be ready to say as Hasael Elijah, 2 King. 8.13. Is thy servant a dog, [...]at he should do this thing? Hasael could not [...]lieve, that so much wickedness was lodg'd in [...]m; that he should rip up women with child, [...]c. What! is thy servant a dog? saith he, that should do this thing? Yes, and worse than a [...]og, when that Original corruption within was [...]rred up. Who would have thought to have [...]und Peter denying his Lord and Master? To [...]ave found David committing Adultery? To [...]ave seen Drunkenness in Lot? and cursing in [...]ob? Why, all proceeded from this Original [...]orruption, whereof I am treating.

Thus you see, that Original corruption is not [...]nly a sin, but an aggravated one: it is in some [...]nce all sin; which therefore calls on us to [...]eep humiliation.

I formerly prest you to humiliation for the [...]oss of God's Image, that emptiness of grace and [...]abitual holiness there is in us by nature: but [...]rely we have much more reason to be hum­ [...]led for those principles of Rebellion, that are [...]eated in us, whereby we fight against God [...]imself, and so are become the very Image of [...]atan.

[Page 98]5. Lastly, let us endeavour to get rid of th [...] death, The Ephesians, you see, were quickn [...] and raised from this spiritual death. Yo [...] (saith the Apostle,) hath he quickened, & They were formerly dead in trespasses and sins well as others: but then they were quickene [...] when this Epistle was wrote. This therefo [...] shews that the thing is possible: for that whi [...] hath been may be again. As they were de [...] vered from this spiritual death, so also m [...] we. Let us therefore endeavour to get fr [...] from it. The way and means is by sanctifyi [...] grace. This is the remedy of Inherent corru [...] tion, and has a natural tendency to expel a [...] purge it out of the Soul.

Q. But how shall we get Sanctifying grace?

R. Take with you these Directions, wher [...] with I shall conclude.

Dir. 1. Give attendance on gospel Ordinance These are the means of Sanctification. Th [...] God can change the heart in a moment, a [...] give the spirit of grace and holiness witho [...] our endeavours: yet ordinarily he does n [...] do it. It is an old rule in Divinity, habit [...] infusi infunduntur per modum acquisitorum. i. [...] Infused habits are usually wrought in us, aft [...] the same manner as acquired; namely, not wit [...] out our endeavours in the use of due mea [...] Now the means of obtaining Sanctifying gra [...] are gospel ordinances, especially the word re [...] and preached. It is the word of God whic [...] enlightens the mind, and converts the heart, Psa [...] 19.7, 8. Our Saviour prays that his Discipl [...] may be Sanctified by the word, Joh. 17.17, 1 [...] [Page 99] There are three things especially in the word, [...] which have a tendency to Sanctification; [...]e promises, the threatnings, and the precepts [...] the word.

1. The promises of the word. These have tendency to sanctifie the heart, and to purge [...]t its corruption. So the Apostle plainly in­ [...]mates, 2 Cor. 7.1. where he enforceth Sancti­ [...]cation from the promises of the word. Did [...]ersons but duly consider the promises, those [...]eat and good things, which God hath pro­ [...]ised to them that fear him, and lead a holy [...]fe: they would not surely indulge their cor­ [...]uptions so much as they do.

2. The threatnings, these also have a ten­ [...]ency to promote holiness, and purge out Sin. God in his word hath threatned the Un­ [...]anctified with Hell and Damnation. He hath [...]old us expresly, that without holiness no man [...]hall see him, Heb. 12.14. And that nothing un­ [...]lean shall enter into heaven, Rev. 21.27. Now, who that duly considers this, can wilfully in­ [...]ulge himself in Sin? can forbear seeking after grace and holiness?

3. Lastly, the Precepts of the word; these also are a means of Sanctification. The word of God, its preceptive part, is a perfect and com­pleat rule of righteousness. It reacheth the heart, as well as outward action. There is not a sinful irregular inclination, but it comes un­der its reproof and direction. Study therefore the word of God, and endeavour to conform to its precepts: and this is a means to purge out your sin. When David directs the young man [Page 100] to cleanse his ways, to purge his heart, and re­gulate his actions, he prescribes to him this method, to conform himself to the word of God, Psal. 119.9.

Dir. 2. Pray to God for his spirit. It is the spirit of God, that is the Author of Sanctifi­cation. All our endeavours without his help will avail nothing. Rom. 8.13. If ye through the spirit do mortifie the deeds of the body, y [...] shall live. It is the spirit of God is the great efficient in this work, notwithstanding the name is become ridiculous to some, who never experienced his powerful operations. Pray therefore to God for his spirit. If ever you be quickned it must be by his power: for no less than a divine power is required hereto. This will appear, by comparing my Text with the verses preceeding. In the former chapter, we find the Apostle praying for the Ephesians, v. 16. particularly, that they might know the ex­ceeding greatness of God's power towards them that believe, v. 19. which he tells us is according to his mighty power, whereby he rai­sed Christ from the dead, v. 20. And then making a long parenthesis, he subjoins in my Text; And you hath he quickened, (namely ac­cording to that mighty power,) who were dead in trespasses and sins. So that the quick­ening of a dead sinner, the raising him up to a spiritual life of grace and holiness, re­quires no less power, than what was exerted in raising Christ from the grave. Which du­ly considered will plainly convince us of the [Page 101] need of this duty, to pray to God for his spirit, [...] ever we would be quickened, and live a life [...] grace and Sanctification.

Dir. 3. Lastly, if you would be sanctified and [...]ised up from this spiritual death, Believe in Christ. [...]he spirit of grace and Sanctification is given [...] none, but those that are in Christ. The [...]romise of the spirit, and all other pro­ [...]ises are yea and Amen in Christ Jesus. Cor. 1.20. They are all ratified and con­ [...]rmed in him. If therefore you would have [...]he spirit of grace bestowed on you, to [...]ortifie your corruptions and enable you to [...]ve an holy life, then be persuaded to be­ [...]eve in Christ; to accept of him, as offer­ [...]d in the Gospel. When once by faith you [...]re united unto Christ, you will partake of [...]is influence, Christ will live in you, Gal. 2. [...]0. You will then have communion with Christ in his benefits; Christ will be made not only righteousness, but sanctification unto you, 1 Cor. 1.30. Who of God is made unto us, wisdom, and righteousness, and sanctification, and redemption. Christ is made righteousness unto believers, through the Imputation of his righteousness to them: and he is made unto them Sanctification, by communicating to them the spirit of grace for that end.

Thus then in Christ, the Second Adam, we have a full remedy of all the mischief contracted by the First. By the First Adam we come to have Imputed and Inherent Sin, the cause of our Legal and Spiritual death: [Page 102] and by the Second Adam, we come to have Imputed and Inherent righteousness, and so to live a life of Justification and Sanctifica­tion, which are the Remedy of both those deaths.

Sermon Sixth.

IN the three first Verses of this Chapter the Apostle gives us a brief account of the Natural man's condition, both in respect of his sinfulness and misery. And having repre­ [...]ented the sinfulness of his state, upon the ac­count of Original Sin; he proceeds in my Text to set it forth also upon the account of Actual transgressions; representing to us the sinfulness of the Ephesians, and in them of all other un­converted persons, in respect of their outward conversation, under the notion of a walking in sin. Wherein, in time past, ye walked.

Wherein, i. e. in those trespasses and sins, he had mentioned in the former verse. Tho' the phrase includes in it Original Sin, as formerly proved; yet it also implies actual Sins. These were the paths, in which the Ephesians in time past walked. (In time past,) i. e. in times of un­regeneracy, whilst unconverted. He doth not say, they then walk'd in trespasses and sins, when he wrote to them. No: this was inconsistent with regeneration, and that spiritual quicken­ing whereof they were partakers, v. 1. Regene­rate [Page 104] persons don't walk in sin, 1 Joh. 3.9. Thi [...] therefore is the character of these Ephesians whilst unconverted. In time past they (walked) in sin. Walking properly is the action, or mo­tion of the body, going forward from one place to another. But Figuratively and Metaphori­cally, the actions of the Soul, that have a ten­dency to Heaven or Hell, are called walking So that the phrase denotes to us any mora [...] course of life; whether in the ways of holiness or sin. Thus Zachary and Elizabeth are said to walk in all the commandments of the Lord blame­less, Luk. 1.6. i. e. they made it their constant care and practice, to observe and keep the com­mandments of God. And so with reference to sin; a sinful life is called a walking in the ways of sin. When a person makes it his daily course▪ his constant practice to live in sin, then is he said to walk in it, as in my Text. From the words thus explained, I infer this Doctrine.

D. That Sin is the Course, the daily practice, of the Ʋnconverted. Whatever good opinion they have of themselves, or their own practices; yet sin is their course, their daily walk, they are never out of the path of sin. I formerly proved that all men by nature (Infants and others) are dead in sin, as being subjects of Original Sin. [...] now come to prove, that all the Unregenerate are actual sinners; they do nothing else but sin. The Apostle in my Text intimates this, where giving a description of the Unconverted Ephe­sians, and therein of other Unconverted persons, he lays down this, as their Character and Pro­perty, they walk in sin. Wherein in time past y [...] [Page 105] walked. He speaks this of the Adult Ephesians, during the time of their Unregeneracy. And so my Doctrine is to be understood of Adult or Grown persons, whilst unregenerate; and not of Infants, who tho' they have original, yet have no actual sin. For the fuller handling of this Doctrine, I shall take this method.

1. Explain what is sin; more particularly actual sin, wherein the Ephesians are said to walk.

2. Demonstrate the truth of the Doctrine. And,

3. Make some Improvement of it.

1. I shall shew what is sin. 'Tis not surely, any positive being: for then it must be derived from God; because God is the Author of all positive beings; but 'tis blasphemy to say, God is the Author of sin. Sin therefore is no positive being; but only a privation: neither hath it an efficient, but rather (if I may so term it) a deficient cause. St. John gives us a good ac­count of it, 1 Joh. 3.4. He calls it [...]. Sin, saith he, is [...], a disconformity to the [...]aw, the want of that rectitude which the law requires, a violation, or transgression of the law of God. The latin word (transgredior, to trans­gress) signifies to go beyond the bounds. Now God's law is the bounds of our duty: and sin is [...] going beyond those bounds. The formality [...]herefore of sin lies here, namely in transgres­ing the law of God; or in a want of due [...]onformity to it, whether it respects our natures [...]r our actions. So that sin is twofold; Origi­ [...]al and Actual: the disconformity of our na­tures, [Page 106] or of our actions to God's law. The law requires our natures to be holy, to be pure and upright, as God made them. When therefore our natures want that rectitude they ought to have, and are full of disorder, of unruly mo­tions, depraved inclinations, and perverse dis­positions; this we call the sin of our natures, and is the same with Inherent Original sin, of which I have been speaking, on the former verse. That therefore which at present I de­sign to explain is Actual sin. Now, actual [...] may be thus defined, It is the disconformity o [...] any of our actions, (thoughts, words or deeds) to the divine rule. It is the transgression of the law of God in any of our actions, internal or external. It differs from Origi­nal, as the effect from the cause; the fruit from the root. Original sin is the parent, actu­al the off-spring: that is propagated; this com­mitted. Of actual sin, there be divers kinds. I shall speak to them under three heads, relating to their Subject, Object and Adjuncts.

1. Actual sin may be distinguish'd in respect of its Subject into three sorts. The subject of sin is the whole man, Body and Soul; principally the Soul, the Understanding, Will and Affections; and according hereto sin will admit of divers di­stinctions.

1. In respect of the Ʋnderstanding, sin may be distinguish'd into sins of Knowledge, and sins of Ignorance. A sin of Knowledge is when a man doth evil, and knows it to be so. Such was the sin of that wicked person, who knew hi [...] Lord's will, Luk. 12.47. A sin of Ignorance i [...] [Page 107] when a man doth evil, not knowing it to be e­vil. This was the sin of Paul before Conversi­on; when he blasphemed Christ, and persecu­ted the Church in a blind zeal, 1 Tim. 1.13. I obtained mercy (saith he) because I did it igno­rantly. Sins of Ignorance are not so provoking in the sight of God, as sins of knowledge. Where the ignorance is not affected, they carry some excuse along with them. They excuse à tanto, though not à toto, as Divines speak. They excuse partly though not wholly. Hence we read, Luk. 12.48. that he that knew not his Ma­ster's will, and therefore did it not, shall be beaten with few stripes, in comparison of him, that had knowledge of it. But yet, he shall be beaten. His ignorance will not fully excuse him; be­cause he ought to have gotten knowledge, ha­ving the means afforded to him. For illustrati­on sake, suppose a man should be condemned to die for theft, treason, or any other crime, the penalty whereof is no less than death: will it excuse him, think you, to plead ignorance of the law he had broken. No, in no wise: 'twould be answer'd, that as he was a member of the Nation, he ought to know it. And so here, since God affords us means of knowledge, our ignorance will not excuse our fault. To plead ignorance, would be to excuse one fault by another, especially when ignorance is wilfull and affected; as theirs must be, who have means to get Knowledge, publick Ordinances, good Books and Society, and yet will not improve them.

[Page 108]2. In respect of the Will, actual sins may be distinguisht into sins voluntary and involuntary. Voluntary Sins are those committed with the consent of the Will. Some have thought the consent of the Will so absolutely necessary to all sin, as that there can be none without it. But this is confuted, because there are also involun­tary Sins, which don't proceed directly from the Will, nor include its consent. Of these Paul speaks, Rom. 7.19. where he saith, he did the e­vil, quod non vult, which he would not, which his Will was against. Here we refer vain thoughts, and the first risings and stirrings of sin in the heart, and the mutiny and rebellion of the lower faculties against reason. All these are truly sin, condemned by the law: yet they are not from the Will, because they go without and before its consent; which therefore may confute the Doctrine of the Papists, that all sin is voluntary; which will not hold true as to original sin; nor yet in all actual, as in the a­bove instances.

3. Sin may be distinguish'd in regard of the Affections into sins of Infirmity, and sins of Pre­sumption. Sins of Infirmity are such as proceed from some sudden passion or affection of the Soul; such as Hatred, Grief, Anger or the like; which by reason of that inbred corruption in us, do sometimes unavoidably make us fall into sin. Of such sins Paul complains, Rom. 7. Sins o [...] Presumption, are such as proceed from Pride Willfulness or Haughtiness of Spirit. Agains [...] these David prays, Ps. 19.3.

[Page 109]2. Actual sins may also be distinguish'd, in re­gard of their Object, into two sorts: Sins of Omis­sion, and Sins of Commission; Sins against God, and Sins against Men.

1. Sin in respect of its immediate object; viz. the Law, may be distinguisht into sins of Omissi­on and sins of Commission. The law of God hath two sorts of precepts: negative and posi­tive; the one whereby some evil is forbidden, the other whereby some good is commanded. A sin of Commission is when a man violates a nega­tive precept, and doth that which is forbidden in the law, as to take the name of God in vain, to steal, and the like. A sin of Omission is a vio­lation of a positive precept, when a man neglects doing what is commanded; e. g. to love God, our Neighbour, keep the Sabbath, &c. both these have the nature of sin. We sin by omitting good duties, as well as by doing what is evil.

2. Sin in respect of its more mediate or remote object, may also be distinguish'd into sins against God, and sins against Men. 'Tis true, all sin formally is committed against God; hence that of David, Ps. 51.4. Against thee, thee only, have I sinned. But yet materially, and more im­mediately, some sins are also committed against men, and offer injury to them as well as God. So that there is reason for this distinction, and 'tis grounded on Scripture, 1 Sam. 2.25. If one man sin against another, the Judge shall judge him: but if a man sin against the Lord, who will plead for him? Sins against God are such as are directly and immediately committed against the Majesty of God. Such are Atheism, Idolatry, Blasphe­my, [Page 110] Perjury, and Prophanation of the Sabbath. Sins against men are such as more immediately concern men; Injuries and Damages, whereby our Neighbour in his Dignity, Life, Chastity, Wealth, Good-name, or any other way is of­fended or hindred. In a word, sins against God, are sins relating to the first Table: sins a­gainst men respect the second Table.

3. Lastly, Actual sin may also be distinguish'd in regard of its Adjuncts into divers sorts: Sins committed and Sins contracted; Sins more or less hainous; Sins pardonable and unpardona­ble.

1. Into Sins committed and contracted. Sins committed are our own sins. Sins contracted are other mens sins made ours. We read in Scripture not only of our own, but other mens sins. Be not partaker [...], said Paul to Timothy, of other mens sins, 1 Tim. 5.22. A person may partake of a­nother man's sin divers ways. Among other these following; either by giving a bad exam­ple, by cons [...]nting to th [...]m, taking pleasure in them, or by neglecting to reprove or hinder them w [...]at lies in his power. 'Tis to be feared, we have all of us the guilt of more sins than our own to answer for upon this account.

2. Actual sins are more or less heinous. All Transgressions are not equal, as the Stoicks taught; but some sins in themselves, and by rea­son of several Aggrava [...]ions, are more heinous than others. Sins against knowledge are more h [...]inous than sins of ignorance; Sins of wilful­ness than sins of weakness; Sins of presumption than sins of infirmity. And so I might instance [Page 111] in other kinds, according as the nature of the Aggravation is. For Sins may be aggravated from divers circumstances; the person sinning, the persons offended, the matter of the offence, the place where, the time when, the manner how, the end why, and other circumstances that have a tendency to aggravate sin. The person offending; sin may take its Aggravation hence. If he be a person of riper years, greater experience, more eminent for profession, gifts, or place, &c. the same sin in him is greater than in others. And so I might instance in other par­ticulars, and thereby make it evident, that some sins are more heinous than others.

3. Lastly, Actual sins are either pardonable or unpardonable. Pardonable sins, for the most part, are all sorts of sins. These the Papists divide into mortal and venial; those that deserve Death and Damnation, and those that are of a lighter nature, and don't forfeit God's love and favour. We deny this distinction, and say, that all sin in its own nature is mortal; the least is threatned with no less than death, Rom. 6.23. Though the most sins that men commit, may be pardoned by God; yet there is no sin, no not the least, but in its own nature deserves death. Which therefore should make us carefull to abstain from the least sin. But to pass from these to unpardo­nable sins, which will never be pardoned. Of this kind is final impenitence; a sin common to all the Reprobate, and will never be forgiven. There is no pardon of any sins after this life; there remains no more sacrifice for sin. If sin­ners neglect their day of grace now, and die im­penitent, [Page 112] they are lost for ever; their final im­penitence will never be forgiven.

We refer also to unpardonable sins, and that especially, the sin against the Holy Ghost, called by our Saviour, Blasphemy against the Holy Ghost, Mat. 12.31. By the Apostle John, a sin unto death, 1 Joh. 5.16. (not so much because it de­serves death, which is common to all sin; but because 'twill certainly bring death to all that commit it.) And 'tis called by St. Paul, a sin­ning wilfully after we have received the knowledge of the truth, and a doing despite to the Spirit of Grace, Heb. 10.26, 29. So that this sin includes in it many ingredients. 'Tis a wilfull presum­ptuous sinning against knowledge; 'tis attended with malice and spight against God; and also with judicial hardness of heart and final impeni­tence. And hence ariseth the unpardonableness of this sin. Not for want of Merit in Christ, not for want of Mercy in God. But by reason of such sinners final impenitence, and the just and righteous judgment of God. Our Saviour tells us, it shall never be forgiven, neither in this world, nor in the world to come, Mat. 12.31, 32. i. e. as Mark interprets it, it shall never be for­given.

Thus much for that first General, viz. to shew what is sin; more especially actual sin, its nature and kinds. I come,

2. To demonstrate the point, that actual sin is the constant course of the unconverted. Though they may not walk in all the paths, all the kinds of sin: yet in some respect or other, in some kind or other, they are always sinning, whilst [Page 113] they are acting; they are never out of the path of sin. This I shall demonstrate by Scripture and Reason.

1. I shall demonstrate the Doctrine from Scri­ [...]ure, that sin is the course of the unconverted. [...]his is plain and evident from my Text; which [...]ys it down as the property and character of un­ [...]onverted persons, to walk in sin, v. 1, 2. And [...]u, &c. The Apostle speaks this, not only as [...]e particular case of those Ephesians, but as the [...]niversal condition of unconverted men. They [...]l live and walk in sin: this is their course and [...]aily practice. There is none of them righteous, [...]one that doth good, no not one; as the same Apo­stle tells us in another place, Rom. 3.10. to 18. He there gives us a large description of natural men before their Conversion; and there you see what course they take, 'tis a course in sin. They are all gone out of the way (saith he) there is none that doth good, no not one.

I might demonstrate this truth by an Inducti­on of particulars taken from all ages. If we take a view of all ages of the world, we shall find that sin hath been the constant practice of unconverted men. So 'twas in times of the old world, before the flood, Gen. 6.5. And God saw the wickedness of man's heart, &c. 'Tis not said of this or that man, but of Man in general, namely of all the unconverted. (God saw—that every imagination, &c.) This denotes actual transgression; so that not only original, but actual transgression belongs to them, in their state of unregeneracy. And that not only for this or that time, whilst under perhaps some [Page 114] [...] [Page 115] [...] [Page 112] [...] [Page 113] [...] [Page 114] unusual temptation; but alway. Every imagina­tion of the thoughts of man's heart was only evil continually, and this God saw. God's eye can­not be deceived. Men may think they see, what they see not; and may not see what is before their eyes: but to speak after the manner of men, the eye of God cannot fail him. Here then we have the testimony of God himself, touching the old world, that the natural man, whilst unconverted is an actual sinner. Sin is his course and daily practice, he is only evil and that continually. And as it was in the old world: so also was it in the new world, after the flood, before Christ's coming. In David's time, when God looked down from Heaven, then also he ob­served, that there was none did good, no not one, Ps. 14.2, 3. The Lord looked down, &c. The Prophet is here speaking of unregenerate persons, and there is not a person found among them, that doth good, that abstains from sin, no not one. Sin hath been the course of the unregene­rate from the beginning: and 'twill be their course to the end of the world. It was so in the Apostle's time, since Christ's coming. In John's time, the whole world lay in wickedness, 1 Joh. 5.19. And experience shews us, that the uncon­verted are no changlings: they are the same sort of persons that ever they were. Actual sinners they have been in time past, and so they will be to the end of the world. For the reason of it will still abide. But this leads to our next proof.

2. To demonstrate the truth by reason. Un­converted persons do walk in sin; or 'tis their daily constant course, because they are dead in [Page 115] trespasses and sins. Perhaps you will say, that 'tis very strange, that dead men should walk; much more that their death in sin should be the cause of their walking in it. I shall briefly ex­plain the thing to you. For you see 'tis the A­postle's own expression. Eph. 2.1, 2. Dead men are here said to walk. 'Tis true, walking im­ports life; and therefore though the Ephesians were dead in sin, yet they were alive in sin too. This may look like a contradiction: but 'tis not; because 'tis not spoken in the same respect.

They were dead in sin, i. e. they were dead to God and all that is spiritually good. They were cut off from the life of God, and commu­nion with him: and in this respect they were dead in sin. But yet they were alive in sin also; and hence they are said to walk in it. Now to open this, how they may be said to be alive in sin, you must know, that sin in its self, as before explain'd, is but a mere privation. Actual sin, is the privation of that rectitude, that should be in our actions. Original, is the privation of that rectitude that should be in our natures; or 'tis a privation of spiritual life. Now the Apo­stle is speaking v. 1. of original sin; upon the ac­count of which they are said to be dead. Which original sin, though in it self, it be but a privati­on: yet 'tis a privation in a positive being, that hath natural life. For the Soul is alive, as 'tis a Soul. We have not by the fall lost our powers and natural activity, though we be deprived of the Image of God. 'Tis therefore dead, not na­turally, but spiritually; only with respect to what is spiritually good. 'Tis not in this, as in the [Page 116] death of the body; that there is no life remain­ing: but here is life remaining in unregenerate Souls, only 'tis not spiritual life. Thus then the mystery of dead mens walking in the Apostle's sence, comes to be explained. Though they are dead in sin, in respect of God, and all that is spiritually good: yet they are alive, in respect of the natural activity of the Soul, which being deprived of God's image; hence they come to walk in sin. The Soul being an active principle which must operate some way or other; and be­ing cut off from the life of God, and being de­stitute of a principle of grace, so that it can't act aright toward God, and the things of God, till it be renewed by the Spirit of Grace; hence it must necessarily act toward sin.

So then, the reason, why sin is the course of unconverted persons, or why they are continu­ally conversant in sin, is because they are depri­ved of spiritual life, are dead in respect of all that is spiritually good; and therefore if they act, they must act in sin. This suits with their corrupt nature; and flows from them, as the stream from the fountain; or the effect from the cause. Original sin is, and will be the cause of actual; where-ever it remains unsubdued in the Soul. But in all the unregenerate it is unsub­dued; it reigns in them, and hath dominion o­ver them: and therefore it continually inclines and impells to actual sin. So that the unregene­rate, whilst they are acting, are always sinning. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 'Tis our Saviour's assertion, Mat. 7.18. As is the tree, so will be the fruit. A graceless sinner cannot [Page 117] put forth gracious acts. One spiritually dead can't rightly perform spiritual duties: if he could he were not spiritually dead. So much for the proof of the Doctrine from Scripture and Rea­son. Proceed we,

Appl. 3. To make some improvement. Is sin the course of the unconverted? This may instruct us in these following particulars.

1. Hence learn, what to judge of the best actions of unregenerate persons. If sin be their course, and they be never out of the path of sin; why, then they sin in all that they do. Not one or two; but all their actions, the best of them are sin­full. As 'tis the property of a regenerate man, ( [...]) he doth not commit sin, Joh. 3.9. the meaning is, he doth not make sin his trade, his business: so this is the property of an unregenerate man, that sin is his trade, his course and practice. Yea he cannot perform a spiri­tual good action; he cannot please God. The Scripture is very express in this, Rom. 8.8. They that are in the flesh, (i. e. in their unrege­neracy) they cannot please God. True Gospel acceptable obedience, is that which is offer'd to God the Father, through Christ's Mediation, by the help of God's Spirit. And therefore the unregenerate cannot perform Evangelical obedi­ence, pleasing to God; because they have no interest in Christ's Mediation; they have no Christ to intercede for them, no holy Spirit to aid and assist them. Hence then it appears, that an unregenerate person, cannot perform E­vangelical obedience, pleasing to God; much less can he perform legal obedience, that shall [Page 118] fully please him. For God out of Christ will accept of no works but what are perfect, but what will answer the strict rules of his righteous law. But alas! the best works, even of the re­generate, when tried by the touch-stone of God's holy law, and considered abstractly from Christ's Mediation, are in God's sight, but as filthy rags, as the Prophet styles them, Is. 64.6. much more therefore the best works of unregenerate persons. 'Tis true, an unregenerate man, may do many works, materially good. He may pray and read, and attend God's ordinances; he may be just and charitable, and may abound in other good works, which God hath commanded. Yet let me add, (which is sad to consider) those very works, though good in themselves, do by acci­dent become their sins. Because they come not from a good principle, an upright heart, purifi­ed by faith, Act. 15.9. Because they are not of­fer'd to God in a right manner, namely on that golden Altar, the Lord Christ, which sanctifies the gift, and by whom alone, our obedience is rendred acceptable unto God. And because not done to a right end, the glory of God. An un­regenerate man comes short in his obedience in all these respects: his very mind and conscience is defiled, Tit. 1.15. and self is the center of all his actions. So that his best works, though many of them materially good, and commanded by God; yet by accident they become his sin. He spoils his obedience in the doing of it. Which ought to be matter of sorrowfull resentment to all that remain in an unconverted state.

[Page 119]2. Learn also that unconverted persons lead a base life. They lead a sinfull, and therefore a base, filthy life. For what is sin, but the very filthiness of flesh and spirit, 1 Cor. 7.1. What dirt and filth is to the garment, that is sin to the Souls of men. So much sin as we have about us, so much nastiness. For this is the nature and property of sin, to defile the subject, wherein it is. There are two things especially in sin; a Reatus and Macula. There is a Reatus, an obli­ging guilt, that binds the Soul over to wrath and punishment. And there is a Macula, a corru­pting spot, a filth and stain that it leaves in the Soul. Where-ever therefore sin is, it defiles and pollutes. Hence sin and sinners are compared in Scripture to filthy things. Sin is compared to filthy garments, Zech. 3.4. To putrifying sores, Is. 1.6. And sinners are compared to filthy crea­tures; to dogs, swine, serpents, vipers and rotten Sepulchres, 2 Pet. 2.22. Mat. 23.27, 33. All which discover the vile abominable nature of sin. 'Tis called in Scripture the abominable thing: and there is nothing so odious in the sight of God as sin is. The most filthy creatures; yea Toads and Vipers are not more abominable in our sight, than sin is to the blessed God. He cannot but hate it, because 'tis a contradiction to his holy nature. And it makes us loathsome in God's sight. The Holy Ghost stiles sinners filthy crea­tures, Ps. 14.3. where speaking of sinners, saith he, they are altogether become filthy. Those there­fore that continually live in sin, they lead a base filthy life. Yet this is the case of all the uncon­verted: which consideration, one would think, [Page 120] should be enough to make them leave it.

3. Lastly, Learn also from our Doctrine that unconverted persons have a dangerous path. They walk in the paths of sin and death. These two go coupled together: for death is the fruit and wages of sin, Rom. 6.23. As in sin there is a Macula, so also a Reatus; it doth not only defile the Soul, but binds it over to e­ternal punishment. Unconverted persons that walk in sin, are just like persons, that are run­ning blindfold to their own destruction. Hell and Damnation stand before them, and they take the way that leads to it. Poor miserable creatures! who can chuse but pity their case, that thinks on it? would it not, think you, pierce the heart of a considerate man, to see a compa­ny of poor wretches, drudging and toiling, and all to carry fuel for their own burning? Why this, this is the very employment of the uncon­verted. Whilst they go on in their course of sin, they are but adding fuel to the pile of To­phet, and treasuring up wrath against the day of wrath.

Oh! think of it sinners; you that are uncon­verted; 'tis your own case; apply it to your selves; and consider what a dangerous path you are in. You take the very road to Hell; the way that leads to eternal death: for sin leads down to the chambers of Death, to the flames of Hell.

Sermon Seventh.

IN this Context, the Apostle is shewing man's Sinfulness by nature; and the various cau­ses of a sinfull life. Man's Sinfulness by na­ture he sets forth v. 1. (who were dead in sin.) This is the state of all men by nature, they are dead in sin. Yea, that is not all, but they walk in it, v. 2. wherein in time past ye walked.

Sin is the course and daily practice of the un­regenerate. Which sinfull course the Apostle amplifies in the following words from the causes of it; namely the World, the Devil, and the Flesh; the three grand enemies we engage against in our baptismal Vow.

1. From the World, as the exemplary cause, (according to the course of this World).

2. From the Devil, as the external efficient cause (According to the Prince of the power of the Air, &c.) And,

3. From the Flesh or corrupt nature, as the internal efficient cause. This he mentions, v. 3. at the beginning.

These three are the guides of the unconver­ted; by which they are influenc'd in their daily [Page 122] walk, their outward conversation, viz. the World, the Devil, and the Flesh. That which at pre­sent I am speaking to, is the first of these guides, namely the world. (Wherein in time past ye walk­ed, according to the course of this world.)

There are two things, that call for Explicati­on. What is meant by the world, and the course of it.

1. What is meant by the World. The word in Scripture hath a double acceptation: some­times 'tis taken properly; at other times improper­ly and figuratively.

1. Sometimes 'tis taken properly; and so it sig­nifies the whole frame of Heaven and Earth, with all its hosts. In this sense the word is used, Joh. 1.10. The World was made by him, i. e. the elementary world; the whole fabrick of Heaven and Earth. So also the word is used Heb. 11.3.

2. Sometimes 'tis taken improperly and figura­tively. And so by a Metonymy it signifies the in­habitants of the world, Men and Women, even all Mankind. So the word is used, Rom. 5.12. by one man sin entred into the World, i. e. into the inhabitants of the World; the World of Men. And this also is twofold.

1. The world of true Believers. These in Scripture are called the World, 2 Cor. 5.19. 1 Joh. 2.2. Now this is not the sence of the word in my Text. True Believers; these walk not according to the course of this World.

2. The World of the unregenerate, whether E­lect or non-Elect. In this sence the word is ta­ken, [Page 123] Joh. 15.19. If ye were of the World, the World would love its own. So 1 Joh. 5.19. The whole World lieth in wickedness, i. e. the World of the Unregenerate, the World of the Wicked. Now this is the sence of the Apostle in my Text. So that by World here, is meant all carnal men, live they where they will; within the Pale or without the Pale of the visible Church; these meeting and agreeing, in the same corrupt prin­ciples, Ways, and Practices, are called in my Text by the name of the World.

2. What is meant by the course of the World. The word in the original is somewhat emphati­cal. [...]. The word [...] translated World, signifies saeculum, an age or time in which men live, and imports in my Text these two things.

1. The present time, wherein the Ephesians li­ved. And so the meaning of the Text is this; they walked according to the course of this World, i. e. according to the times wherein they lived. They were men of the times.

2. That custom, that manner of life, that the World or the generality of carnal men took. In this sence the word is used, Rom. 12.2. Be not conformed to this World. 'Tis the same word which in my Text is translated Course, and it signifies there, the customs of the World, the shapes of the World. [...], be not conformed, i. e. be not fashioned; be not cast into the figure, fashion, or mould of the World. There is a fashion, a mould, that the World is cast into. And every age almost casts the World [Page 124] into new moulds. And carnal men conform themselves to it. So that the meaning of the Apostle seems to be this, That these Ephesians, whilst unregenerate, walked according to the custom of the World; they did as the most of the World did. As for their judgments, they were ruled by the same principles, that the World was ruled by; they judged as the World did; cryed up what the World magnified; and con­demned what the World censured. And then as for their lives, these also they framed to the same pattern; they conformed to the sin­full customs of the World; and lived in the Sins that the World lived in. As the dead Fish swims with the Stream: so these Ephesians before Con­version, being dead in Sin, were carried away with the Stream, the Course, the Tide of the World, both as to their principles, and as to their practice. They walked according to the course of this World. From the words I infer this Doctrine:

D. The course and custom of the carnal World, doth guide and govern unregenerate men. Thus 'twas with the Ephesians in their Unregeneracy: and so 'tis with the unregenerate still. They walk according to the course of this World; they are guided by it. 'Tis true, the fashion of the world is changed from what it was in the A­postle's time; yea, there is scarce an age passeth, but the World puts on new dresses; but let the World alter never so much, yet still it will be the World, and the unregenerate will conform to it. The unregenerate Ephesians lived according to the age that then was: and the unregenerate live [Page 125] according to its age now. As the World alters, and puts on new dresses; so the unconverted change their customs, and conform to its modes: for they are guided by it. This truth might be demonstrated from the whole current of Scri­pture, which plainly shews, that the unconver­ted have still conformed to the custom of the world in all ages of it, both as to their Morals, and as to their Religion.

Hath the World been vicious in their Morals; in their life and practice? so have they. In­stances of this we have in the Sodomites, who generally complied with the debauch'd practices of that age, Gen. 20.4. And in the old World, of which God saith, that all flesh had corrupted its way, Gen. 6.12. Again,

Has the World been idolatrous and superstiti­ous in their Religion? why the Unregenerate have been so too. Instances of this we have in those Israelites in Jeroboam's time, who wor­ship'd the Calves that he had set up, 1 Kin. 12.30. And in Daniel's time, when the people ge­nerally fell down to the image, which Nebu­chadnezzar the King had set up, Dan. 3.7.

But not to insist on other instances, I shall confine my self to that of my Text; the Gen­tile Ephesians whilst unconverted. They walked, saith the Text, according to the course of this World. Look what the World then was, such were they; and that both in respect of their Mo­rals, and Religion.

1. They were such for their Morals. They walked in the same sins, the same vices; as the world did. And therefore the Apostle gives [Page 126] them this advice, Eph. 4.17, 19. That they walk not as other Gentiles walk, who being past feeling, gave themselves over to lasciviousness, to work all un­cleanness with greediness. The Ephesians did so before their Conversion: but now they must not walk as they did.

2. They were such in respect of their Religion. They walk'd according to the course of the world in this respect also. That Worship, that Idola­try which then was going, and cryed up by the men of the world; this also they were zealous for. Now how the World went at Ephesus in point of Religion, you may read at large, Act. 19.34, 35. They were all worshippers of the Goddess Diana; and were zealous for this way of worship. They broke through with rage; they rushed, saith the Text, v. 29. uno impetu, with one accord into the Theatre. Thus the World went at Ephesus: and thus the Ephesians were carried with the Stream before their Conversion. They walked according to the course of the World, both as to their Morals, and as to their Religion.

Thus then you see, 'tis plain from Scripture, that the unregenerate, walk according to the course of this world. And the reason of it in one word is this, viz. Because they are of the World, whereas the regenerate are not. This distinction you have, Joh. 17.14. where Christ speaking of his Disciples, saith, I have given them thy word, and the World hath hated them, because they are not of the World. Regenerate persons, they are not of the World; i. e. of that fry, of that gang, and sort of men, that [Page 127] are all guided by the same principles, and there­fore they walk not according to its course. But as for the unregenerate, these are of the World, and therefore are carried with the Stream of it, as a drop of water is carried with the Sea. The World, as I may term it, is a great Sea; where­in all the unregenerate find themselves of like nature; and so agree in the same corrupt Lusts; and therefore every carnal unregenerate person may be accounted a drop of this Sea, he mingles with it; and which way the Sea goes, he goes with it; he goes according to the course of it. He finds the world suitable to his principles: and seeing a vast multitude of examples before him, (and examples you know have great influ­ence,) hence he goes with the drove of Man­kind. Being a sociable creature, and loving his pleasure; he does not love to go alone, or a­gainst the Stream: and therefore he follows the course of the World, and yields himself to its guidance and government. This briefly for the Doctrinal part.

Sermon Eighth.

THE Apostle in this Verse is describing Sa­tan as a mighty Prince, having under him two sorts of Subjects; the powers of the air, and the men of this world. The former is intimated in that first sentence, (according to the Prince of the power of the Air) the latter in that second (the Spirit that now worketh in the children of disobedience.) Spirit in the Original is in the Genitive Case, and so it shews us that Prince is understood in this latter clause, as 'twas exprest in the former. And so the words hold forth un­to us, the two parts of the Devil's Kingdom. He is the Prince of the power of the Air; and he is the Prince of the Children of Disobedience; and according to this Prince the unregenerate walk.

In speaking to this Text, I shall, first consider that Description of Satan, which the Apostle here sets before us: and then, secondly, shew how the Ephesians (and in them all other unconver­ted persons) may be said to walk according to Sa­tan, called here by the name of a Prince.

[Page 135]1. I shall consider, that description of Satan, which the Apostle here gives. He sets him forth as a mighty Prince, having under him two sorts of Subjects; the Powers of the Air, and the Children of Men. According to the Prince of the power of the Air, the Spirit, &c. I begin with the first.

1. He is the Prince of the power of the Air. (According to the Prince of the power of the Air.) Two Explications are given of these words.

1. Some understand it of that Princedom and Government which he hath in the Air: particular­ly over those Elements and Meteors contained therein. These may be called the power of the Air, [...], its force and strength; or [...] (as 'tis in my Text) because sometimes great ef­fects are produced by them, and that by the pro­vidence and permission of God. Now of this power Satan is the Prince. He not only com­mands men, who have reason; but also irrati­onal and inanimate creatures. The powers of the Air: the treasures thereof, its Fire, Water, Winds, Thunder, and all its Meteors; when God does not hinder him, they are all under his direction and command. Though it be a truth, that Satan of himself cannot make one spark of fire, or so much as one breath of wind or drop of water: yet if he be left at his own dispose, and God give leave, he can go to God's store­house of Wind and Fire; he can go to God's Magazine of Thunder, Storms and Tempests; and can fetch out such stores of all these, and so enrage them, that no man shall be able to with­stand their violence: in this sense therefore, the [Page 136] Devil may be said to be the Prince of the power of the Air.

2. Others understand, (by the powers of the Air, in this place) those Devils that are flitting up and down in the Air, and are under the com­mand of one chief Devil, who is their Prince. For we read in Scripture of the Prince of Devils, Mat. 12.24. So then the meaning of the Phrase is this; he is the Prince of the power of the Air; i. e. of those Spirits that are in the Air; of all that body and company of Angels that are uni­ted into a Kingdom under him; and are the Spi­rits which do work in the Children of Disobedi­ence. These in my Text are called by the Apo­stle, the power of the Air; and in other places, particularly, Eph. 6.12. simply by the name of powers. We wrestle not with flesh and blood, but against Principalities and Powers. They are cal­led Powers in the Plural number, to teach us that they be mighty and many. And they are called Power in the Singular number, as in my Text, to shew, that these many, are but as one Corpora­tion or Army, united together in one head or Prince. And farther, they are called power of the Air; to note out the place of this Prince's Dominion. The denomination of Kingdoms is taken from their place. As we say the Kingdom of France, or the power of France, England, and the like, i. e. that Kingdom and Power which is in those places. So here, the Prince of the power of the Air, is the Prince of those Angels, that are united into one Power and Kingdom in the Air. By (Air) we are to understand the sub­l [...]nary world, and especially the airy part of it; [Page 137] that space between Heaven and Earth; this is the place of the Devil's Kingdom.

Now this latter Interpretation, I take to be the chief intendment of the Apostle. And by (power of the Air) understand those inferiour De­vils, that are in the Air, and have the rule of it, as far as God permits; and are all united in one chief Devil, that is their Prince. Yet I don't ex­clude the former sense; for both may be intend­ed; for they are subordinate. From the words thus explained, we may observe these Doctrines.

1. That Satan, when permitted by God, can raise Storms and Tempests in the Air.

2. That there is Order, Agreement, and Go­vernment among the Devils. And,

3. That the place of their Kingdom and Go­vernment is the Air. The first Doctrine I draw from the first explication of the power of the Air: understanding thereby those Elements and Mete­ors contained therein; of which the Devil is said to be the Prince. The second I infer from that other Explication of the power of the Air; understanding thereby, those Devils that are flitting up and down in it. And the third from the explication of the word Air, which lies in common to both the other Interpretations. Of each briefly.

D. 1. Satan, when permitted by God, can raise Storms and Tempests in the Air. He is the Prince of the power of the Air; of its Hosts and Treasures. He hath power to use and command them at his pleasure; when God gives him leave. An in­stance of this we have in Job, Chap. 1.19. And behold there came a great wind, &c. The Author [Page 138] of this wind you shall find was Satan, v. 11, 12. So Satan went forth from the presence of the Lord. And being gone forth, he caused this wind which smote the four corners of the house, the chief strength thereof; and so it fell. A plain argument, that Satan can raise Tempests, when God gives him leave. He hath the Wind and the Stores thereof at his command: being Prince of them. Which also appears from those common reports we have from abroad. 'Tis reported of some in foreign Countries, that they trade with Witches for Winds. They buy Winds of the Devil to serve their occasions; and accordingly have them. A most abominable Merchandice. And yet God permits these things; and suffers the Devil to humour them in the matter; there­in fulfilling what he spake by the Prophet Is. 66.4. Seeing they are willingly deluded by him. 'Tis plain then from these instances, that Satan can command the powers of the air; can raise in it Storms and Tempests, Thunder and Lightning, when God gives him leave, as he sees fit. I shall make some little improvement of this Doctrine.

Ap. Can Satan raise Storms and Tempests in the Air? Learn,

1. That the Devil has not lost his strength, though he hath his holiness. The Devil at first was made in God's image as well as man. He was holy and pure as the blessed Angels that are in Heaven. But sinning against God, he is now b [...]come an unclean Spirit, as the Scripture stiles him. But though the Devil has lost his Holi­ness; yet he hath not lost his strength. He hath [Page 139] still the natural power of a Spirit; and can ex­ert it, as there is occasion, when God permits. Hence you find that evil Spirits are still called by the name of Powers, Eph. 6.12. They are not only said to be powerfull, but Powers in the abstract; to denote to us the greatness of their strength. Such is their strength notwithstand­ing the fall, that if God give them leave, no creatures in the sublunary world can stand before them. And though they cannot of themselves, without God's leave, raise so much wind as will wave a Feather: yet with God's permission they can raise such Storms and Tempests in the Air, as to move Mountains, and raze the foun­dations of the strongest buildings. Learn,

2. That the Devil, considered in himself, can do the world much mischief. He is Prince of the power of the Air; and so is able to raise Storms and Tempests, thereby to do much mischief both by Sea and Land. How oft shall we hear of Ships cast away by terrible Storms after a won­derfull manner; and Houses and Trees, with things of like nature, thrown down by the like means? Now 'tis very probable, that the hand of the Devil is in all this. As he was the cause of that terrible Tempest, that threw down Job's House, and destroyed his Children: so also 'tis probable, that the Devil hath a hand in other destructions of like nature. This shews, that the Devil considered in himself, hath power to do much mischief to the world. But blessed be God he is restrained: and hence 'tis, that instan­ces of this nature are not more frequent. There­fore,

[Page 140]3. Lastly, Bless God that Satan is under re­straint. Though he is the Prince of the power of the Air, yet he is a limited Prince, and un­der restraint. He can do nothing without God's leave. Were it not for this, there is none of us should be quiet in our dwellings. He would soon smite the corners of our houses, as he did Job's; and make them to tumble about our ears. And let this suffice for that first Doctrine. I pro­ceed to the second,

D. 2. That there is Order, Ʋnion, and Go­vernment among the Devils. I gather this Do­ctrine from that second explication of the power of the Air; understanding thereby those Devils that are in it, whereof Satan is said to be their Prince. According to the Prince, &c. The term Prince is relative, and refers to Subjects. Now where there are Subjects, united together under one Prince; there must needs be Order and Go­vernment. But thus 'tis with the fallen Angels; they are all united, as one Corporation, as one body politick, in one common head, called in my Text, the Prince of the power of the Air.

I shall not be so curious, as to make enquiry touching the several distinct orders, whereby the Devils are distinguished from each other, and are one subordinate unto another. As among men, there are Princes, Dukes, Earls, Lords, &c. under a King or Emperour: So some think that the Apostle by those several names and titles he makes use of, Eph. 6.12. intended to set forth the distinct orders, whereby the Devils are sub­ordinate one to another; making the Devil, men­tioned, v. 11. to be the Head or Monarch; and [Page 141] those mentioned, v. 12. to be so many inferiour Orders. I shall not at present take up with this notion, as being grounded on a weak foundati­on. For 'tis plain and evident, that some of those branches, cannot be meant of distinct or­ders of Devils, but of all promiscuously; parti­cularly that of spiritual wickedness; which is not proper to this or that sort, to be Spirits or wick­ed, but is common unto all. Leaving therefore these uncertain Conjectures, I shall only take up with what is more certain, viz. in the general, that there is Order and Government among the Devils. So much seems to be implied in my Text; so much the Heathen and others have ac­knowledged; and so much the Scripture in many places does plainly evince.

1. So much seems to be implied in my Text, as but now demonstrated from the term Prince; which plainly denotes a subordination among the Devils. By the power of the Air, as before ex­plained, are meant Devils, who are called in Scripture, Principalities and Powers, [...], the same word that is used in the Text. And by [...], their Prince, the Apostle means (as I humbly conceive) the great Devil, that great Serpent, that tempted Eve. He calls all the rest in the Singular Number, by the name of power; because they all agree together in one, for mis­chief. And are as one Army, one Kingdom, whereof he is the general, the [...], the Prince, So that my Text implies Government among them.

2. So much the Heathen and others have ac­knowledged. Trismegistus speaks of it, as I find [Page 142] quoted by a learned Divine. He speaks of evil and good Spirits. And of evil Spirits, he saith, there is one chief Devil. And it was a Traditi­on among the Jews, that there was a Prince of the Devils. And therefore going about to un­dervalue Christ's Miracles; he casts out Devils (say they) through Beelzebub the Prince of the Devils, Mat. 12.24. And there are Testimo­nies, that those who were Magical among the Heathen, when they could not raise a Spirit, they would call upon that chief Devil, whom they durst not name, that he would send one to them. So that this Doctrine hath not been unknown to the Pagan world; neither to the Jews in the old Testament.

3. Lastly, the New Testament also doth con­firm this point. Not only my Text, but many other places of Scripture. We read there of the Devil and his Angels, Mat. 25.41. plainly deno­ting, that there is one Devil superiour to the rest. It also speaks of the Prince of Devils, Mat. 12.24. Which plainly shews, that 'twas a Tradition among the Jews, and not only so, but allowed by Christ, that there was a Beelze­bub, a Prince of the Devils. And in the same place, v. 25. it being an objection rais'd against Christ, that he cast out Devils by the Prince of De­vils; our Saviour answereth, that every King­dom divided against it self cannot stand. If Satan cast out Satan, he is divided against himself; how then shall his Kingdom stand. Here Christ com­pares the Devil and his Angels unto a Kingdom. And he compares them to a Kingdom for this, that as in a Kingdom, there is a power superi­our [Page 143] and subordinate; so there is among them. And if you mark it, our Saviour denies not, but that the greater Devil could have commanded the lesser out, for he is the Prince of Devils. He denies not this: only confutes them another way. Saith he, 'tis impossible he should be so foolish so to do: for then he must divide his King­dom against it self.

From all which places it plainly appears, that there is a subordination; some Order and Govern­ment among the Devils. Which Government seems to be Monarchical; for here is a Prince, one chief Devil, over the rest, stiled in my Text, the power of the Air.

Q. Now if you ask, how came one to be Mo­narch of the rest?

R. As I humbly conceive, 'tis partly because he was the first that drew the rest into Faction, when they sinned against God; hence we read of the Devil and his Angels, Mat. 25.41. deno­ting to us, one chief Devil above all the rest, who are called his Angels, as 'tis probably con­ceived; because he, as the head of the Faction, drew multitudes of others into his party, who sinned with him. And partly by their own vo­luntary Subjection, being willing to unite in one head, in order to promote one common end, namely the opposing of Christ's Kingdom, and upholding their own.

Sermon Ninth.

IN handling these words, I proposed to do these two things.

1. To consider that description of Satan, which the Apostle here gives. And,

2. To shew how the Ephesians, and in them all other the unconverted, are said to walk ac­cording to Satan.

1. To consider that description of Satan which the Apostle here gives. He sets him forth,

• 1. As Prince of the power of the Air.
• 2. As Prince of the Spirit that worketh in the Children of disobedience.

1. As Prince of the power of the Air. (Accor­ding to the Prince of the power of the Air.) This has been considered. I therefore come now to the other branch of Satan's description, who is set forth,

2. As Prince of the Spirit, that worketh in the Children of disobedience. For so the words in the Original run; [...], &c. i. e. according to the Prince [Page 155] of the power of the Air, the Prince of the Spi­rit, that now worketh, &c. Here (Spirit) being put in the Genitive Case, shews us, that Prince must be understood in this latter clause.

By way of explication, I shall,

1. Enquire, what is meant by Spirit in this place, that is said to work.

2. Shew, what is intended by the term (work­eth.) And,

3. Who be the Persons, that are meant here by the Children of disobedience.

1. I shall enquire, what is meant by the Spirit in this place, that is said to work. The difficulty of opening this Phrase, lies in this; because in the Greek 'tis the Genitive Case. According to our Translation, the sense and meaning seems plain and obvious. For here Spirit is put with­out the sign of the Genitive Case, as though 'twere the Accusative; and so put in Apposition to [...], as answering it. And so the sense stands thus; wherein, in time past ye walked, ac­cording to the Prince of the power of the Air: and if you would know what that Prince is; he is, saith the Apostle, the Spirit that now worketh in the Children of disobedience. Now 'tis true, that this liberty of changing the case may be some­times taken; and the sense here will be much the same, if it be used in this place. But 'tis not u­sual, unless there be a necessity for it: which at present I see not. And therefore I shall endea­vour to explain the words, as they are in the O­riginal, reading them thus; According to the Prince of the power of the Air, of the Spirit that now worketh. And so by Spirit, I understand [Page 156] those Devils that are in the Air, working in the Children of disobedience; and not merely that great Devil, who is their Prince, because he doth not work by himself in all the Children of disobedience. And thus, this Phrase is exege­tical of the former, shewing what is meant by the power of the Air, viz. those Devils and Spi­rits that are in the Air, and that work in the Children of disobedience. They are called Spi­rit in the Singular number, as they were called the power of the Air, in the Singular number; because they are united into one body, and do joyn with one force under the chief Devil, be­ing sent forth by him, to work in the hearts of the Children of disobedience. I proceed to shew,

2. What is intended by the term (worketh.) He is the Prince of the Spirit, [...]. The Verb [...] properly signifies, intus ago sive operor, to work inwardly. And 'tis used in Scri­pture for effectual working. So Gal. 2.8. [...], &c. Our Translation hath it, He that wrought effectually in Peter. And so here, the Devil worketh; and he works effectually in the Children of disobedience. He works in them so, as ordinarily to prevail with them. But,

3. Lastly, What is meant by the Children of disobedience? It is an Hebraism for wicked men. It imports one, that has addicted himself to dis­obedience. As Wisdom is said to be justified of her Children, Mat. 23. There are Children of Wisdom; importing those that have given up themselves to be guided by it; that give up them­selves to its study and practice. So here, those [Page 157] that addict themselves to sin, which is the daily course of the unconverted, as you formerly heard; they are all the Children of disobedience. From the words thus explain'd, I infer this Do­ctrine.

D. That the Devil and his Spirits do ordinari­ly work in the hearts of the wicked, and prevail with them in order unto sin. They did so of old in the Apostle's time; the Spirit, saith he, that now worketh. He speaks it with reference to the age that then was. They then wrought in them effectually unto sin: and they will do so to the end of the world. For the Devil is not grown weary of working; of tempting, deceiving, and destroying Souls. Neither will he whilst his Kingdom lasts, which runs parallel with the age of this world, this sublunary world, which is its seat.

This Doctrine is so plain and evident in the Text, that I shall not spend farther time in the proof of it: but shall only enquire, how the Devil doth work in the hearts of Sinners; and then conclude with some application.

Q. In the first place, I shall enquire, how the Devil doth work in the hearts of Sinners?

R. I answer in the general, he works in them after the manner of a Spirit, i. e. in such a way and manner, as one body or man can't work up­on another. Give me leave to explain the mat­ter to you, in the words of that Reverend and Learned Divine, Dr. Goodwin, on Eph. p. 52. ‘God, saith he, did make Man under Angels, as he hath made other Creatures under Man. Now this is taken for a certain rule among all [Page 158] God's works, that in the subordination of several creatures, the higher one creature riseth above a­nother, it is able to do all that is below it; all that is excellent; yea and hath a power to do more; e. g. all the Senses that a Beast hath, Man hath; and he hath Reason besides: so that he hath, and can do more than they. Now tho' the Angels have not more Powers or Faculties than our Souls; yet because they have another manner of subsistence, being pure Spirits, and in this respect above man; not being tied to such lumpish bodies, as our Souls are. Hence as to their manner of working, they can do all that we can and more. All the ways that a man hath to work upon another, the Angels have the same, yea and more; e. g. The ways that a man hath to work upon another are these especially; he can do it by Speech, by presenting Objects externally, and the like. Now the Devil, being a Spirit, can do all this and more. He can appear as man doth, and convey himself unto a man by Speech, and by presenting of external Objects. And not only so; for this is but working upon a man; this is not working in him, as our Text expres­seth it ( [...]:) therefore the Devil can't only do this, but he can do more. He can creep into the fancy, he can creep into the humours, and into the passions of man's body, which de­pend▪ upon the humours, and can act them. So that he can work in us, even as a Spirit worketh in men.’

But more particularly, as to the manner of the Devil's working, he can work in us, as I hum­bly conceive, these several ways.

[Page 159]1. By entring into a person. You know 'tis common to hear of persons possest by the De­vil. Instances of this kind were very frequent in our Saviour's time. Now though the Devil is not in all unregenerate persons, in the sense as in those that are possest; acting and ruling them even against and besides their wills: yet in some sense he may be said to be in them. And the Scripture so represents it to us. This calls them his house, Luk. 11.24. Ungodly Sinners, they are Satan's house, into which he enters and takes possession; even as a man dwelleth in and pos­sesseth his own house: for so is the comparison. So that you see, 'tis not impossible, for Satan to enter into a person. He entred into Judas, 'tis said, Luk. 22.3. He fill'd Ananias's heart, Act. 5.3. Yea, he ordinarily dwells in all the unre­generate, and in some sense takes possession of them. 'Tis true, one Devil can't enter into a­nother; or possess another: because they are creatures of a like rank. And therefore as one man communicateth his mind to another, and can't creep into a man, to suggest it undiscerni­bly; because man and man are creatures of a like rank. So here, Angels and pure Spirits are of like rank; and therefore can't work in or pos­sess one another. But now the Devil is not of the same rank with us. Being an Angel, and an Angel being a creature superiour unto man, hence he hath a way of communicating himself to man, which one man has not to another; namely by entring into him. This then is one way, whereby the Devil works in Sinners.

[Page 160]2. By suggesting thoughts to them. The un­derstanding is joyned to the fancy. Now the Devil can work upon this: and so work upon the understanding. He can put into a man what thoughts he pleaseth; suggest any thing; and that so secretly and indiscernibly, that we can scarce know them from our own Thoughts. In Joh. 13.2. 'tis said, the Devil put it into the heart of Judas to betray Christ. Judas had thoughts of betraying Christ suggested to him: but he did not discern them from his own thoughts. He little thought the Devil was so nigh him, and working in him: and yet 'twas the Devil that put it into his heart, as saith the Text. And so he can put thoughts into the hearts of other Sinners. This seems to be set forth in the Parable of the Sower, Luk. 8.5, 11, 12. where the Devils are compared to Fowls, that take a­way, that snatch away the Seed that is sown. How often does the Devil divide the thoughts of a man at a Sermon; and make him think of some­thing else? He can take away thoughts, and he can put in thoughts. This seems to be set forth in the Parable of the Tares, Mat. 13.24, 25. where the Devil is compared to the envious one, that soweth Tares in the night, i. e. indiscernibly, as Seed you know is sown indiscernibly, especi­ally in the night. So the Devil can suggest, and that indiscernibly, what thoughts he plea­ses.

3. Lastly, He works in persons by exciting and stirring them up to action. 'Tis the will of man is the great principle of action. Now the will is joyned to the affections and passions; as [Page 161] the understanding is joyned to the fancy. But the Devil can work upon the passions and affe­ctions, and so by them work upon the will; tho' not to force it, yet to lead and provoke it. Thus Satan provok'd David to number the people, 1 Chr. 21.1. How did Satan provoke him to it? why first by working on his humours and passions, stirring them up, and by these working upon his will. By suggesting in the general the great multitude of his Subjects to him; and then by stirring him up to pride, and to glory in his Grandure. Thus he provok'd him to number the people. And thus you see, how Satan can work in the hearts of Sinners. He is able to work all these ways; and perhaps many more. He can work in them, by entring into them, by suggesting to their minds what he pleaseth, and by stirring up their wills to action. I come now to the

Sermon Tenth.

IN the whole Verse we have two parts.

1. A description of the unconverted Ephesi­ans, and in them of all other unconverted persons in point of their outward conversation. 'Tis set forth by a walking in sin. (Wherein in time past ye walked.)

2. The guides, whereby they were govern'd in this their course; and they were three, namely, the World, the Devil, and the Flesh. Accor­ding to the course of this world; according to the Prince of the power of the Air; fulfilling the lusts and desires of the Flesh.

The first of these guides hath been spoken to: that which at present I am upon, is the second Guide, viz. the Devil. Described in my Text as a mighty Prince, having under him two sorts of Subjects; the power of the Air, and the men of this World. According to the Prince of the power of the Air, the Spirit, &c.

In handling these words, I proposed to do these two things.

1. To consider that description of Satan that the Apostle here gives. And,

[Page 178]2. To shew how the Ephesians, and in them all other unconverted persons may be said to walk according to Satan.

First, To consider that description of Satan the Apostle here gives. This is finish'd. I therefore proceed,

Secondly, To shew, how the Ephesians, and in them all other unconverted persons may be said to walk according to Satan. (Wherein in time past ye walked—according to the Prince of the power of the Air, &c.)

Q. But how did they walk according to this Prince?

R. The words may admit of a double Expli­cation. A person may be said to walk after a Prince, or according to him, two ways.

• 1. When he walks after his example, and,
• 2. When he walks after his Commandment, Will and Dictate.

1. Men may be said to walk after a Prince; (as Satan is stiled here in the Text) when they follow his example, when they do as the Prince doth. And 'tis very common in this respect, to see persons walk after their Prince. Hence that of the Poet, ‘Regis ad exemplum totus componitur orbis:’ i. e. The whole world is govern'd by the exam­ple of their Prince. And in this sense, unrege­nerate men walk after Satan, i.e. after his exam­ple; they tread in his steps in sinning against God. 'Tis true, the example of the Devil is not visible; neither does the Devil commit the same [Page 179] sins in every respect, as the unregenerate do. But yet wicked men do the same works that the Devil would, were he incarnate as they are. And therefore; if they walk so, as he would walk, supposing him as they are: why, in this respect, they may be said to walk after his ex­ample; and to have the Devil for their Father, their exemplary Father, as Christ speaks of the Jews, Joh. 8.44. (ye are of your Father the Devil.) How was the Devil their Father? Not natural­ly: for they had their bodies from their Parents; and their Souls from God, who is the Father of Spirits. He was their Father, only in a figura­tive and metaphorical sense; all one, as Abra­ham is called the Father of all those that do his works, v. 39. If ye are Abraham's Children, said Christ, ye would do the works of Abraham. To be a child of Abraham is to do his works. And so those Jews, and all other unregenerate men have the Devil for their Father, i. e. an exem­plary Father; because they do his works, and tread in his steps; though as but now minded, they do not eye Satan, as a visible pattern, in all they do. This then is one way of walking after a Prince, namely, by walking after his ex­ample.

2. Men may be said to walk after a Prince, when they walk after his will and commandment; when they do as he would have them. And so in this sense to walk after a Prince, is to be influ­enced and govern'd by his will and authority. Now this differs very much from the former. For one may be said to walk after another, his pattern and example; when both are equal. [Page 180] One Prince may walk after another's example; though he is not subject or obedient to him. But to walk after another's Commandment, Will and Dictate; this is to own him, as our Lord and Master, our Prince and Ruler. And this I take to be the Apostle's meaning in the words of my Text; when he tells us the Ephesians, (and in them all other unregenerate persons) do walk after Satan, or according to the Prince of the power of the Air. The meaning is, they take him for their Prince and Ruler; they obey his Will, and fulfill his Pleasure. They not only do what he doth, or would do, were he in their circum­stances; and so walk after him, as their Pattern: but they do also what he commands and wills them to do; and so walk after him, as their Prince. From this Explication, I infer this Do­ctrine.

D. That Satan governs unregenerate men. He is not only Prince of Devils, called in my Text, the power of the Air; but also of men, he rules in the Children of disobedience. He rules and go­verns the unregenerate world; they walk after him, as their Prince.

In handling this point, I shall,

• 1. Shew what sort of Government Satan hath over wicked men, or unregenerate men.
• 2. Prove the truth of the Doctrine, that Sa­tan governs them.
• 3. Enquire how he came by this Government. And,
• 4. Make some improvement of the whole.

1. I shall shew, what sort of Government Satan hath over wicked men. Satan has a twofold [Page 181] Government in the World; Tyrannical and Princely.

1. Tyrannical. This he exerciseth over the godly; those that are regenerated and ingrafted into Christ. I call this a tyrannical Govern­ment; because Satan hath no right to rule over them, and yet he often takes them captive at his Will; though 'tis true ordinarily he doth not so, neither are they his willing Subjects. I con­fess, by nature, we are all of us the Subjects of Satan. We are all born, by a Statute-law, his Slaves. When man turn'd Rebel against God, and would not have God to rule over him; God gave him up to the Devil's power, to the vile and cruel Vassallage of Satan. But as our Apostacy from God at first gave the Devil pow­er over us: so our Conversion to God frees us from his power. Hence we read, that men in Conversion, are turned from the power of Satan unto God, Act. 26.18. Christ hath obtained this privilege for all true Converts: partly by paying a price for them to divine Justice, and so redeeming them by his Blood and Merit from this Curse and Punishment, to which they were justly subjected for their sin; and partly by re­scuing them from the power of Satan by his Word and Spirit in the work of Conversion; and so translating them into the Kingdom of God. 'Tis true, Satan doth not presently quit his interest. Whilst corruption remains (which will abide as long as we live) Satan will always be busie with them, to molest and disturb them; and such is the cunning craftiness of Satan, that som [...]times he prevails over them. But through [Page 182] Grace, they are delivered from the Dominion of Satan, as well as Sin. Who, though he sometimes rules in them as a Tyrant, having them under, as unwilling Slaves; yet not as a King, (at least ordinarily) having them under, as his willing Subjects. But hitherto of that first sort of Government which Satan exerciseth over men, even those that are regenerate, name­ly Tyrannical. This is not that which is intend­ed in my Doctrine. For the Devil rules in wicked men after another manner than he doth in the Godly.

2. Princ [...]ly; and this is that, whereby he rules and governs the wicked. He rules them as their King, having them under, as his wil­ling Subjects. They obey his Dictates, and do his Lusts. He works ordinarily and effectually in such persons; and that by way of imperious Suggestion. Upon the godly he works by way of Imposture and Deceit; he inveigles them into sin, and takes them captive before they are aware. But upon the wicked he works by way of impe­rious Suggestion; yet without any forcement of their Will. The Will is never forc'd by him, neither indeed can be. And yet he works effe­ctually in them, and takes them captive, and that ordinarily at his will.

Q. But how doth Satan thus rule in persons whom he cannot force?

R. To this I answer,

1. By Concession; that the Devil can't force any to sin, whether they be regenerate or un­regenerate. He can intice and perswade, as he did Ahab, 1 Kin. 22.21. He can put into the [Page 183] heart and suggest thoughts, as he did in Judas, Joh. 13.2. He can provoke, and stir up, as he did David, 1 Chron. 21.1. All this he can do. But he cannot force men to sin, or to carry on his own designs. In this respect he is (as one speaks) an Achitophel, not an Alexander; a Ma­chiavel, not a Caesar. He can vex us, (as the Midianites did Israel) with his wiles: but he cannot constrain us. He never useth any com­pulsion beyond moral suasion, well set on. All this is granted; yet,

2. I assert, that such is the influence that Sa­tan hath on wicked men, that he rules and go­verns them at his will and pleasure. He takes them captive at his will, as the expression is 2 Tim. 2.26. Though he takes none captive against their own will; yet to shew the power that Sa­tan hath over wicked men, he is said to lead them captive at his will. They are his obedi­ent Subjects and Vassals. He rules and governs them at his pleasure. The reason is, because of that wonderfull dexterity and cunning, which Satan hath in tempting men. Especially those, whose sinfull corruptions are not mortified by regenerating Grace. For where corruption is not mortified, there temptation is likely to pre­vail; especially when managed by a subtle De­vil, who is wonderfull cunning, and knows how to suit the bait. I come,

2. To prove the truth of this Doctrine, that Satan governs unregenerate men, or wicked men. This is plain from those names that are given in Scripture to such persons; and from those titles that are given unto Satan.

[Page 184]1. From those Names, that are given in Scri­pture to such persons. They are called in Scri­pture the Devil's Children, and his Mansion-house; both which declare them to be under the Devil's Power and Government.

1. They are called the Devil's Children. They are called so implicitly, Joh. 8.44. Ye are, saith Christ, of your Father the Devil. Christ speaks it of those Jews, that did the Devil's work. They that commit sin, and do the Devil's work, the Devil is their Father; therefore they are his Children. And so they are called in express terms, 1 Joh. 3.10. 'Tis manifest, that the A­postle in this place, by the Children of God, doth mean the regenerate; those that are born of God, as he speaks, v. 9. therefore he means by the Children of the Devil, which he opposeth to them, those persons that are unregenerate. So that you see unregenerate persons are the De­vil's Children. A plain argument that the Devil rules them. For who rules the Child but the Father?

2. They are called the Devil's House. This name our Saviour gives wicked men; for of such he is speaking, Mat. 12.43, 44. When the unclean Spirit is gone, &c. He saith, I will return into my house from whence I came out, &c. q. d. I have walked among the Saints of God to and fro, knocking at this door and that, and none will bid me welcome; I can find no rest. Well, I know where I may be bold; I will even go to my own house, (i. e. those wicked persons out of whom he went, v. 43.) and there I shall rule without controul. And when he comes, he [Page 185] finds it empty, swept, and garnished, i. e. all rea­dy for his entertainment. Satan usually finds free entertainment in the hearts of Sinners; who are stiled in this place his Mansion-house. A plain argument that Satan rules them. For where hath a man command; if not in his own house?

2. That Satan governs unregenerate men, is plain also from those Titles that are given to him. He is called in Scripture, the God, the Prince of the unregenerate world, 2 Cor. 4.4. Joh. 14.30. which therefore shews that he rules over it. I shall only at present insist on the latter title, viz. that of a Prince; which title our Saviour gives to Satan in that fore-quoted place, Joh. 14.30. The Prince of this world cometh, saith he, and finds nothing in me. (Nothing in me,) i. e. no corruption, as matter for him to work upon; by vertue of which he should have authority o­ver me, and be my Prince; as he is the Prince of the wicked world: For so our Saviour, you see, stiles him. Neither is it an empty title, as will evidently appear in these following particulars; wherein I shall shew what resemblance there is, between Satan and other Princes.

1. Princes have their Thrones, where they sit in State, and Satan hath his. Rev. 2.13. I know thy works, and where thou dwellest, even where Sa­tan's seat, ( [...],) where Satan's Throne is. Satan hath his Throne, and such an one, as few earthly Princes may compare with him. For few Kings are enthron'd in the hearts of all their Subjects. They rule their bodies, and com­mand [Page 186] their Purses: but how oft in a day are they pull'd out of their Thrones by the wishes of their discontented Subjects. Now Satan hath the heart of all his Subjects, who are his obedient, willing Servants; and therefore in this Satan exceeds many other Princes.

2. Princes have their homage, and peculiar ho­nour done them. And Satan also hath his ho­mage; he is served on the knee of his Subjects. Yea, the Devil has been worshipped as a God: and so hath had more Honour and Dignity than other Princes. Hence he is called not only the Prince, but the God of this world, 2 Cor. 4.4. There were some great Conquerors, that affected of old to be worshipped as Gods; not being con­tent with the highest power among men; (so Alexander and Mahomet, as some report,) but few obtain'd it. Now the Devil has had it: He was worshipped as a God in the Heathen World, whose Oracles they consulted. And when Hea­thenism was destroyed, and all the Oracles became dumb at Christ's coming; to the end he might still be worshipped in the world, in the Christi­an world also, the Devil gave his power to the Beast: So you read, Rev. 13.4, 12. And they worshipped the Dragon, which gave his power to the Beast, and they worshipped the Beast; i. e. the Roman Emperors, and afterward the Popes, (as some understand it,) to whom blasphemous ti­tles have been given, saying, Who is like unto the Beast. So that you see, the Devil in this also, exceeds the common Princes of the world; and expects more Homage and Honour from his Sub­jects than they do.

[Page 187]3. Princes, such as are absolute, have a legis­lative power, nay their Will is their law; as at this day in Turky, where their Laws are written in no other Table, than the proud Sultan's Breast. And thus Satan gives Laws to poor Sinners. His motions and dictates have the force of a Law in those that are unregenerate. And 'tis admi­rable to observe, what Satan can do with such persons. If he but speak, they go; if he sug­gest, they submit; if he move, they obey. They are his willing Subjects and Vassals. They do his Lusts, and fulfill his mind; though they shall have nothing but Damnation for their pains.

4. Lastly, Princes have their Ministers of State, persons whom they imploy for the inlargement and safety of their Territories. And so hath Sa­tan. He hath his Ministers, as the Apostle calls them, 2 Cor. 11.14, 15. who make it their bu­siness to enlarge his Territories, and to propa­gate his cursed designs in the world. Accor­dingly you read of the Doctrine of Devils, 1 Tim. 4.1. Thus the Devil hath his Ministers, who sow corrupt Doctrine, Heresie and Error, thereby to strengthen and inlarge his Kingdom.

And thus you see, that Satan fitly answers this title, of Prince of the world. Which title shews him to be a Governour to those he is a Prince, namely to all the unregenerate world. I proceed in the next place,

3. To enquire, how Satan came by this prince­ly Government? To this I answer,

1. By Conquest. The Devil conquer'd us at the fall of Adam; and ever since hath ruled over [Page 188] us; and that by virtue of the Law of Conquest. For this seems to be the Law of Conquest, that a man shall be subject to him that overcomes him; as the Apostle speaks, 2 Pet. 2.19. Of whom a man is overcome, of the same is he brought into bon­dage. Now man was overcome by Satan. He conquer'd us in Adam our publick head. The Serpent beguil'd our first Parents; and so they, (and we all in them) were brought thereby in­to Bondage to him. So that Satan came to this Government by vertue of Conquest. 'Tis true, Conquest is a crack'd title; e. g. a Thief is not the honester, because able to force the Travel­ler to deliver his Purse. And a Thief on the Throne is no better than a Thief on the Road, or a Pirate in a Pinnace, as one boldly told Alex­ander. The Devil therefore on this account hath no better claim to his rule over us, than a Thief has to his stollen goods, taken per force. He got this Government by power and policy at the beginning; and he still maintains it by the same methods, till Christ comes and rescues the Sinner from his power. Christ, when he con­quers a Soul in Conversion; and so rescues him from the power of Satan, his Conquest is good: because the ground of the War is righteous; namely to recover what was his own, which Sa­tan cannot say of the meanest creature, that it is his own.

2. By Election. Satan came by his Govern­ment over men not only by Conquest, but also by Election; which is another way, and that more legal, whereby persons come to be invest­ed with Government. 'Tis true the Devil came [Page 189] in by a wile: but now he is Prince elect, by the unanimous voice of corrupt nature. He governs the world of unregenerate men; and they would have it so to be. Ye are, said Christ, of your Father the Devil, and his Lusts ye will do, ( [...],) you consent to them; you are as wil­ling to do them, as he to have you, Joh. 8.44. So that the Devil is enthron'd in the heart, and has got the consent of the unregenerate World. They obey his Dictates, and do his Lusts; not only as a Conqueror, but as a chosen Prince; they are willing so to do. This then is another title that Satan hath to this Government. And this also hath a flaw in it. For man by Law of cre­ation is God's Subject, and cannot give away his right. 'Tis true, by Sin, man himself loseth his right in God as Protector: but God loseth not his right over man, as his Lord and Sovereign. And therefore 'tis not in mans power, I mean de jure, to chuse to himself a new Sovereign, in opposition to the blessed God; as do all the un­regenerate World, for the Devil is their God, as the Apostle calls him, 2 Cor. 4.4.

3. Lastly, By God's Commission. Satan go­verns the unregenerate World, and is Prince thereof, by God's Commission, and that by way of Curse upon man, for revolting from the Go­vernment of his rightfull Lord and Maker. Man turning Rebel against God; God justly gave so ungratefull a creature, who despised his mild and easie Government, over unto the cruel Ty­ranny of Satan, a punishment suited unto his ini­quity in a just way, as the Law is, Deut. 28.47, 48. Because thou servedst not the Lord thy God, [Page 190] with joyfulness and with gladness of heart, for the abundance of all things, therefore shalt thou serve thine Enemies, &c. Thus it fell out with those Israelites, to whom it was spoken, when they proved disobedient. And this is the case of fallen man with respect to Satan, the grand Ene­my of Mankind. When man rebelled against his Maker, God gave him up to this Tyrant. So that Satan is a King given in God's wrath. And Cham's Curse is become man's punishment; a Servant of Servants. The Devil is God's Slave, and Man the Devil's. Hence we read, that the Kingdoms of the world are delivered to him, (his Will and Power) in a great measure, as he told Christ, Luk. 4.5, 6. Though the Devil lyed, in saying, he could give the Kingdoms of the world to whom he pleased: yet he spake true in some sense, when he said, the World and the Kingdoms thereof were delivered to him. For God hath given the Devil power over the world, the sinfull world, as a righteous act of Vengeance on man, for revolting from him. It being but just, that man, who would not have God to rule over him, should be delivered to the De­vil's Government: though, I confess, 'tis a ve­ry sore punishment, and loudly bespeaks man's misery; for when David would curse to pur­pose the Enemies of God, he only prays, that Satan may be set over them, Psal. 109.6. But so much for the Doctrinal part.

Sermon Eleventh.

D. THE Doctrine is this, Satan governs unregenerate men. The Doctrinal part being finish't, I come now to the

Sermon Twelfth.

THE grand Enemies of man's Salvation, against which we are sworn in our Bap­tismal Covenant to maintain War, are these three; namely, the World, the Devil, and the Flesh. By the World, understand car­nal, sensual, ungodly men, with all their Influ­ences, Allurements, and Discouragements. By the Devil, understand, that Prince of the pow­er of the Air, as the Apostle calls him, who works in the Children of disobedience. And by the Flesh is meant, that inherent corruption, which is in all, whereby we are averse to what is good, and are prone and inclinable to all that is evil. These are the three grand Enemies of our Souls, and the chief causes of all that sinful­ness that is in mens lives.

I have spoken already to the two first of these causes, the World and the Devil: and there­fore come now to speak to the third, namely, [Page 209] the Flesh, the principal of them all; of which we have mention in this Verse. Among whom also we all had, &c.

(Among whom, [...]) i. e. Among which Gentile Ephesians, which Children of disobedience, as he calls them in the close of the preceding Verse. (We all) i. e. we Jews, and more espe­cially, all we that are Believers converted of the Jews. (In times past) i. e. in times of our Un­regeneracy, before we were converted. (We had our Conversation among them) i. e. our Con­versation was like theirs, we walked as they did. (In the Lusts of the Flesh) i. e. in sinfull courses, be­ing influenced by the Flesh and the Lusts thereof. (Fulfilling the desires of the Flesh, and of the Mind.) This last expression is exegetical of the former; shewing more particularly what 'tis, to have our Conversation in the Lusts of the Flesh, it is, saith the Apostle, to fulfill them. At present, I shall speak to the first Clause, viz. having our Conversation in the Lusts of the Flesh.

Now in this clause (not to mention the many truths that might be observ'd from it) we have all the internal causes, of a sinfull Conversati­on.

1. Here is the Flesh, or corrupt nature, which sticks in us, and is as the root and fountain of all.

2. Here are Lusts which are the first-born of that Flesh or Corruption; the first Sproutings, the first Ebullitions of that Root and Fountain. And,

3. Here's the outward Conversation, the acti­ons of the life, which as so many Streams, flow [Page 210] from these Lusts. Among whom we all had, &c. The Apostle speaks it not of one or two, but of all the unregenerate that are in the World, not a man excepted. He puts in the Jews, as well as the Gentiles. During the time of their Un­regeneracy, they all had their Conversation in the Lusts of the Flesh. From whence I draw this note.

Doct. Flesh or corrupt nature, belongs universal­ly to all men. I gather it thus; because Jews and Gentiles, which two divided the World, had all of them their Conversation in the Lusts of the Flesh, during the time of their Unregene­racy. (Among whom) i. e. among which Gen­tiles, of whom he had been speaking. (We all) i. e. we Jews, for the Apostle was a Jew. (Had our Conversation in time past, in the Lusts of our Flesh) i. e. before our Conversation we were in­fluenced and governed by corrupt nature, by in­herent Corruption.

I shall not insist on this Doctrine, because for Substance it has been already handled on the first Verse, and something of like nature may be af­terwards mention'd. The Doctrines which at present I shall consider from this Text, are these two.

1. That Flesh or inherent Corruption is the cause and Parent of irregular Lusts. And,

2. That the Flesh, together with its Lusts, is the cause and reason of a sinfull Conversation in all the unregenerate. I begin with the first Do­ctrine.

Doct. 1. Flesh or inherent Corruption is the cause and Parent of irregular Lusts. Having our Con­versation [Page 211] in the Lusts of the Flesh. They are called Lusts of the Flesh, because the Flesh is the Parent, Root and Fountain of them. They flow from the Flesh, as naturally as Streams do from a Fountain, or Branches from a Root, and therefore are called Lusts of the Flesh; the Flesh being the cause of them.

In handling this point, I shall,

1. Explain what is meant by the term Flesh, called in the Text, our Flesh.

2. Shew what is meant by Lusts, more parti­cularly, the Lusts of the Flesh.

3. Speak somewhat to the irregularity, or sin­fulness of them. And,

4. Conclude with a brief improvement.

1. I shall explain what is meant by Flesh in the Text, called more particularly our Flesh. And here for the fuller handling of this,

1. I shall explain the thing it self, what is meant by Flesh.

2. The Name, why 'tis so called. And,

3. More particularly, why 'tis called our Flesh. Of each briefly.

1. I shall explain the thing it self, what is meant by Flesh. Flesh in Scripture is sometimes taken Physically, and sometimes Morally.

1. Sometimes 'tis taken Physically, for our na­tural Substance; for our whole humane nature. In this sense the word is used, Joh. 1.14. The Word (i. e. Christ) was made Flesh, i. e. was made Man. He took man's nature, Body and Soul, into a personal Subsistence with himself. So Rom. 3.20. By the deeds of the Law no Flesh shall be justified. No Flesh, i. e. no man. It [Page 212] takes in both Body and Soul as to their natural Substance.

2. Sometimes 'tis taken Morally, for our cor­rupt nature. For those vicious habits and de­praved qualities that are in our nature, since the fall of Adam. In this sense the word is used Rom. 8.8. They that are in the Flesh, cannot please God. (In the Flesh) i. e. in their corrupt na­ture, in an unregenerate state, they cannot please God. So Gal. 5.17. For the Flesh lusteth against the Spirit. By the Spirit is meant the regene­rate part, that bundle of Graces (as I may term it) that is in the Soul, produced by the operati­on of the Holy Ghost. And therefore by Flesh, which is opposed to it, is meant also that mass of Corruption, that bundle of Sin, which is in mans heart, and is conveyed to us by fleshly Generation. So Joh. 3.6. That which is born of the Flesh is Flesh, and that which is born of the Spirit is Spirit. The new creature which is begotten by the Holy Ghost, is here called Spi­rit, and is somewhat distinct from man's natural Substance. And so that moral Corruption, that is in man's nature conveyed to us by Generation from our first Parents, is also called Flesh, and is likewise distinct from our humane nature, tho' ('tis true) it cleaves to us from our very Birth. Now this premised.

1. Negatively, Flesh in my Text is not to be taken in a Physical sense, as it denotes our natu­ral Substance. For Flesh in this sense imports no­thing of Sin. The human nature, as to its Sub­stance is not sinfull. For Christ had this, and yet without Sin. But the Flesh, which the A­postle [Page 213] speaks of in my Text, is somewhat sinfull; [...]or 'tis the Parent of sinfull Lusts, and sinfull Practices. Therefore,

2. Positively, the word Flesh in my Text is [...]o be taken Morally, as it denotes those vicious habits, and depraved qualities that are in our na­ture, since the fall of Adam, commonly called Ori­ginal Corruption, or inherent Original Sin. The Scripture sets forth Original Sin by variety of expressions. Sometimes, 'tis called, The Sin that dwelleth in us, the law in our members, THE OLD MAN, the Sin that does so easily beset us; and in one word, 'tis called in my Text, and in other places, by the name of the Flesh. Which Flesh, or inherent Corruption, may be thus described. It is a mass or bundle of sinfull Dispositions in man's nature, whereby our whole man, and all the powers thereof are empty of good, and prone and inclinable to all evil. I call it a mass or bundle of sinfull dispositions in man's na­ture, in order to distinguish it from our natural Substance. Because 'twas the error of Flaccius Illyricus to make our very Substance to be sin. But this is not so; Christ took our nature, as to its Substance; yet Christ had no Sin.

I add, (Whereby our whole man, and all the powers thereof are empty of good,) because this Flesh or corrupt nature, has nothing spiritually good in it, Rom. 7.18. I know, that in me, i. e. in my Flesh, dwelleth nothing that is good. Tho' there was some good to be found in the Apo­stle, because he was regenerate, (and therefore he makes that distinction in me, i. e. in my Flesh) yet in unregenerate men, who are nothing but [Page 214] Flesh, there is no good at all to be found, they are wholly destitute of what is spiritually good.

I farther add (and are prone and inclinable to all that is evil) because this Flesh, this inherent Corruption contains also in it, the Seeds and Principles of all kind of Sin. Tis not only a want and emptiness of good dispositions; but 'tis, as I may term it, a Byass in our natures, whereby we are averse to what is good, and in­clined unto Sin. Hence we read of a law in our members, warring against the Law of our mind, Rom. 7.23. which expression denotes the posi­tive part of inherent Corruption, as the former the privative. I come,

2. To shew the reason of the name, why cor­rupt nature or inherent Corruption, is called Flesh. These reasons may be given for it.

1. Because it comes to us by fleshly Generati­on. Grace and Corruption are opposed in Scri­pture to each other under the notion of Flesh and Spirit. Gal. 5.17. The Flesh lusteth against the Spi­rit, and the Spirit against the Flesh. Now if you ask, why Grace, or Holiness, or the new na­ture is called Spirit. The answer is plain from that of our Saviour, Joh. 3.6. That which is born of the Spirit is Spirit. Because the new na­ture is the product of the Holy Spirit, therefore it has the name of its Author, and is called Spi­rit. And for the same reason, the corrupt na­ture in us, or our sinfull dispositions are called Flesh, because they are produced by a fleshly way of Generation; as our Saviour adds in that fore­quoted place, that which is born of the Flesh is Flesh. We receive our corrupt nature by way of [Page 215] propagation and fleshly generation; and hence 'tis called Flesh, in opposition to the new nature, which is called Spirit, and is the product of God's Spirit.

2. 'Tis called Flesh, because the Body or our Flesh is the more visible seat and subject of it. 'Tis true, the Soul is the principal seat of sinfull Lusts: but yet these Lusts are not so visible, as sensual Lusts, as bodily Lusts. And hence the denomination is taken from this, and so our corrupt nature is called Flesh. The Scripture doth give us denominations, not always from the more principal part; but speaking to the popu­lar capacity, it gives the denomination from what is most visible; e. g. The nature of man consists of Body and Soul, whereof the Soul is the principal part. Yet usually in Scripture the de­nomination is taken from the body, because that is most visible. Hence Man (including the whole humane nature, Body and Soul) is often­times called Flesh. The Word, 'tis said, was made Flesh, Joh. 1.14. And by the deeds of the Law no Flesh shall be justified. Here you see, that the body carries away the denomination. It is not that man hath not a Soul; and that that is not the more principal part: but because the Flesh is the more visible part, which we behold, and wherein the Soul dwells; hence 'tis that the Scripture calls Man, Flesh. Answerable hereto, though original Sin is as much in the Soul, in the Will and Understanding; yea much more than in sensual Lusts: yet because sensual Lusts, which have their seat in the Body, in the Flesh, do more visibly discover it; hence the denomina­tion [Page 216] is taken from the more sensible and visible Subject; and the whole of it is called Flesh.

3. Lastly, Another reason why corrupt Na­ture or inherent Corruption is called Flesh, is, because it has fleshly things for its Object, and makes a man carnal in all his actings. Tis a rule in Philosophy, Quod facultates distinguuntur per actus & objecta. Natural Faculties are distin­guish'd by their Acts and Objects. In like man­ner is Flesh and Spirit, Grace and Corruption. Grace hath for its Object spiritual things, and inclines a man to be spiritual in his actings: hence this is called by the name of Spirit. But corrupt nature hath for its Object fleshly things, and makes a man carnal in all his actings; and hence this is denominated Flesh. It has for its Object fleshly things. Rom. 8.5. They that are after the Flesh do mind the things of the Flesh. Corrupt Nature, it confines men to fleshly Ob­jects. Unregenerate persons, who are influen­ced by it, mind little else besides the things of the Flesh. And therefore the language of such is with those worldlings, Psal. 4. Who will shew us any good, any worldly good, somewhat to gra­tifie a carnal Inclination. This is their cry; be­ing byassed and inclined by inherent Corrupti­on. And as it inclines to fleshly Objects, so it makes a man carnal in all his actings; even in his very religious performances, and when im­ployed about spiritual Objects. Let a carnal man, that is under the power of inherent Cor­ruption, be set about religious performances, and how prone is he to be carnal in them? Ei­ther by depending on them, trusting in them; [Page 217] and so having confidence in the flesh, as the Phrase is, Phil. 3.3. Or else by performing them from wrong Principles, not so much for God's Glory, and out of love to him; as from selfish motives to advance self. Self is the center of the Unregenerate man's actings. And this self is the great fundamental principle of the Flesh. The Flesh is still for advancing self in all it does. And hence it makes unregenerate persons to be fleshly and carnal in all their actings. Now this being so; that corrupt nature has fleshly things for its Object, and makes us carnal in all our a­ctings; hence 'tis called by the name of Flesh. I proceed in the next place,

3. To shew, why 'tis call'd in the Text by the name of our Flesh. It may be so called for these reasons.

1. Because this Flesh or Corruption is of our selves. 'Tis not of God, he made us upright in his own image. We had nothing of Flesh or moral Cor­ruption to be found in us, as we came out of God's hand. No; God, we read, made man upright, but they have sought out many inventions, Eccl. 7.29. Let no man, saith the Apostle James, say, when he is tempted, he is tempted of God, but every man is tempted, when he is drawn aside of his own Lusts, Jam. 1.13, 14. (His own Lusts.) Our Lusts and Corruptions, they are our own, of our own procuring. We our selves are the Authors of our Flesh, as that word is taken in a moral sense, in opposition to Spirit; and hence 'tis called our Flesh.

2. 'Tis so called in opposition to the Grace of God in us, supposing we are regenerate. In all [Page 218] the regenerate there is Flesh and Spirit, lusting and warring one against another, as the Apo­stle sheweth in his own person, Rom. 7. Gal. 5. Now the Spirit or Grace in us, is not of our selves. For we are not sufficient, as of our selves, to think a good thought, 2 Cor. 3.5. And there­fore if any Grace be spoken of, as in us, it runs in this stile; thus and thus have I done, yet not I, but the Grace of God that is in me, 1 Cor. 15.10. But when we sin, it is of our selves. We are drawn aside of our own Lusts, Jam. 1. And therefore in opposition to the Grace of God in us, which is free and gratuitous, and not pro­perly our own, corrupt nature is called our Flesh.

3. Lastly, Tis so called, because we are the miserable Subjects of it. 'Tis not only of our own procuring, and derived from us, but tis inherent in us, 'tis seated in our natures. There is no­thing so closely sticks to us as this doth. It is, as it were, our very nature. And therefore the Apostle calls it himself, Rom. 7. In me, saith he, i. e. in my Flesh. He doth not call it merely Flesh, but he calls it himself. 'Tis natural to us in our fallen state; it cleaves to our natures, and is inherent in us; we are the miserable Subjects of it, and therefore it may be properly called ours.

Before I come to the next general, it may not be amiss to make some little improvement of this.

Sermon Thirteenth.

FRom these words I have observed these two Doctrines.

1. That Flesh or inherent Corruption, is the Cause and Parent of irregular Lustings, And,

2. That the Flesh, together with its Lusts, is the cause and reason of a sinfull Conversation in all the unregenerate. Having finish'd the first Do­ctrine, I proceed to the second, namely this,

Doct. 2. That the Flesh, together with its Lusts, is the cause and reason of a sinfull Conversation in all the unregenerate. The Apostle is here speak­ing of the internal causes of the Corruption of mens lives; and he refers it to these heads, Lust and Flesh. We had our Conversation in the Lusts of the Flesh. Flesh, that begets Lusts; and Lust brings forth a corrupt and sinfull Conversation, which like a stream, flows from it. The Apo­stle speaks it, as the common case of all the un­regenerate. Believers in time past; these had their conversation, as well as the Apostle, in the Lusts of the Flesh; and all the unregenerate have it thus still.

In handling this point, I shall,

1. Shew what it imports to have our Conver­sation in the Lusts of the Flesh. And,

2. Prove, that this is the case of all the un­regenerate.

1. I shall shew what it imports, to have our Conversation in the Lusts of the Flesh. In general, it seems to have the same import, with those o­ther expressions we meet with in Scripture, name­ly a serving divers Lusts, Tit. 3.3. A walking af­ter our ungodly Lusts, Jude, v. 18. and fulfilling the desires of the Flesh, as in the next clause of the Verse of my Text. But more particularly the Phrase carries in it these following things.

1. That the Flesh and its Lusts are the govern­ing principle of the Conversation; the main spring that sets the other Wheels agoing. To have our Conversation in the Lusts of the Flesh, it is to be influenced and governed by these Lusts. As when we say, a man is in Wine, in Love, in Passion, or the like; the meaning is, he is over­come by it, he is influenced by it, 'tis a principle in him, that sways and rules him as to outward acts. So here, to have our Conversation in Lusts, or to live in Lusts, is to be overcome by them, to be influenced by them in our Lives and Pra­ctices. And thus 'tis with the unregenerate; they are always influenced by some Lust or o­ther, led away with divers Lusts, as the expressi­on is, 2 Tim. 3.16. 'Tis Lust is the governing principle of their Lives. And therefore we find, that all the Corruption that is in the world is attributed to the boylings up of these Lusts, 2 Pet. 1.4. where speaking of Believers, he saith, [Page 234] They had escaped the Corruption that is in the world (through Lusts.) 'Tis Lust is the cause, the in­ternal cause of all the outward Corruption that is in the world. And to live in Lust, is to be go­vern'd and influenced by it in our Lives.

2. It imports a willing subjection to the Lusts of the Flesh. 'Tis not said, we had our servitude in the Lusts of the Flesh, we were forc'd to yield subjection to them, but we had our Conversati­on. Now Conversation useth to be free, and not without a person's consent. And thus 'tis with the unregenerate, they have free Conver­sation in the Lusts of the Flesh. They don't op­pose them, but yield a willing Subjection to them. They are governed by Lust, and they are con­tent to be so govern'd. They are pleased with it, as Friends use to be pleased in each others Conversation. 'Tis not thus with those that are godly. A Child of God, though sometimes Lust prevails over him, yet he is not willingly overcome by it. He may be foiled, but yet he doth not give over the Victory. The Spirit lust­eth against the Flesh, Gal. 5.17. A godly man is still resisting and calling in the help of God's Spi­rit; and though Lusts prevail sometimes, through the power of Temptation, yet he is not willing­ly subject to them; there is not a plenary con­sent of his Will. Whereas the unregenerate consent to be governed and influenced by their Lusts; they yield a willing Subjection to them. And this is another thing implied in that Phrase, having our Conversation in the Lusts of the Flesh.

3. It imports a constant fulfilling of these Lusts. [Page 235] 'Tis not said, we now and then walk'd in time past in the Lusts of the Flesh, but we had our Con­versation; 'twas our general course, our constant practice. The Phrase seems to import, a con­stant walking in some Lust or other. And thus 'tis with the unregenerate. They are never out of the circle of Sin; it is their course, their dai­ly practice; they are continually influenced by some Lust or other. I come,

2. To prove this to be the case of all the un­regenerate, that they have their Conversation in the Lusts of the Flesh. This will appear from Scripture and Experience.

1. From Scripture. The first place I shall turn you to, is Rom. 8.5. They that are in the Flesh, do mind the things of the Flesh. (That are in the Flesh,) it is a description of an unregenerate per­son, that is under the power of corrupt nature. As to be in the Faith, 2 Cor. 13.5. and to be in Christ, Rom. 8.1. noteth a state of Grace and Christianity: so to be in the Flesh, is to be under the dominion and power of the Flesh, to be in a state of corrupt Nature, or to be unregenerate. And during this carnal and corrupt state, before men are converted, they cannot please God, v. 8. Being limited by the Flesh unto carnal Objects, they only mind the things of the Flesh; which is the same as in my Text, to have their Conversation in the Lusts of the Flesh.

Agreeable to this is that of our Saviour, Mat. 7.18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Such as is the Tree, so will be the Fruit. Such as is the man, so are his actions. A carnal man [Page 236] can do no other than a carnal act; he cannot perform a spiritual good work, any more than a corrupt tree can bring forth good fruit. And therefore the Apostle describing the outward Conversation of such persons, tells us, they walk in trespasses and sins, and that according to the course of the world, Eph. 2.2. 'Tis not the pra­ctice of one or two, but 'tis the course of the world, the unregenerate world, not a man ex­empted. Whatever good opinion they have of themselves, yet Sin is their daily course and pra­ctice; they have their Conversation in the Lusts of the Flesh. The Scripture, you see, is plain in this case.

2. It may be proved from general Experience, and that in all Ages. The World may be divi­ded into three Periods; the old World before the Flood, the new World before Christ's exhi­bition, and those Ages since Christ's coming; and the experience of all confirms this truth. As for the times of the old World, we are told ex­presly, Gen. 6.5, 12. That all Flesh had corrupted its way, yea every imagination of the thoughts of mens hearts was only evil and that continually. Not only for this or that time, whilst under per­haps some unusual Temptation, but 'twas conti­nually so. This was the observation, which God himself made of the world, and the truth of this testimony we need not doubt. As for the experience of the new World before Christ's Incarnation, here also we are told, that there was not a person among all the unregenerate that did good, and had not his Conversation in the Lusts of the Flesh. And this also was the [Page 237] observation of God, Psal. 14.2, 3. The Lord looked down from Heaven, &c. Man's eye may deceive him; but God's eye (to speak after the manner of men) cannot be deceived. Yet when God looked down on the Children of men, there was none that did good, no not one. And the same account the Apostle gives of the new World, since Christ's Exhibition, Rom. 3.10, 11, 12. Where you find the very same account of the unregenerate in the Apostle's days, as was given of them in David's time. And that the unrege­nerate are no changlings in our days, 'tis but too evident from daily Experience. So that you see, both Scripture and Experience give evidence to this truth. And if you would know the rea­son of it, why the unregenerate have their Conver­sation in the Lusts of the Flesh? These reasons may be given for it.

1. Because the Flesh or corrrupt Nature is a pre­dominant principle in them. This is plain from those descriptions of the unregenerate that we find in Scripture. I shall mention two. Some­times they are described as persons in the Flesh, and sometimes they are defined to be Flesh it self. Sometimes they are described as persons in the Flesh. This description you have, Rom. 8.8. They that are in the Flesh, &c. i. e. that are influenced by it, as a governing principle. It is a description of the unregenerate, taken from that principle, whereby they are influenced in all their actions. As a person in Wine, in Pas­sion, and the like, is governed and influenced by these things: so to be in the Flesh, is to be influenced by it, as a governing principle. And [Page 238] therefore 'tis plain from this description, that the Flesh or corrupt Nature is a predominant principle in the unregenerate. Again, they are defined to be Flesh it self. This definition of an unregenerate person our Saviour gives, Joh. 3.6. That which is born of the Flesh is Flesh. 'Tis spo­ken of all unregenerate persons that are born in­to the world. And you see our Saviour defines them to be Flesh. Now definitions being taken at least from predominant qualities, where the Essence is not mentioned: hence it is plain also from this definition, that the Flesh is a predo­minant quality in man. And this being so; this is one reason, why the unregenerate have their Conversations in the Lusts of the Flesh, namely, because the Flesh governs them. It is a Law in their members, which they cannot but obey, Rom. 7.23. And therefore 'tis said [...] and [...], to lord it over them, and to reign as a King, Rom. 6.12, 14.

2. Because the Lusts of the Flesh are pleasing to them. They are not only as a Law in their members, compelling to obedience; but they are suitable and agreeable to corrupt nature, they are its own Off-spring. Hence the unregenerate are never more pleased than in fulfilling these Lusts. And this being so, no wonder they have their Conversation in them. And,

3. Because they cannot walk in the Spirit. Un­regenerate persons, they are not able to lead a spiritual life, and therefore of necessity must lead a carnal one, and have their Conversation in the Lusts of the Flesh. There are but two princi­ples going in the world, the Flesh and Spirit, ac­cording [Page 239] to which men are influenced and go­verned. We read of both in one Verse, Rom. 8.5. They that are after the Flesh, do mind the things of the Flesh; and they that are after the Spi­rit, the things of the Spirit. If therefore we live not after the Spirit, we must of necessity live after the Flesh; for there is no Medium, there is no third principle to influence and govern us in our ways and courses. Now the unregenerate can­not walk in the Spirit, they cannot lead a spiri­tual life, beeause they are destitute of a spiritual principle; they are not made partakers of the Spirit of Christ; and therefore of necessity they must walk in the Flesh, and fulfill its Lust, this being the principle, that they have to guide them.

Sermon Fourteenth.

IN this Text and Context, the Apostle is shew­ing the various causes of a sinfull life; name­ly, the World, the Devil, and the Flesh. This last he mentions in the Verse of my Text, Among whom also we all had our Conversation in the Lusts of the Flesh, fulfilling the desires of the Flesh, and of the Mind. This latter Clause, (fulfilling the desires of the Flesh, and of the Mind,) seems to be only a particular explication of what was delivered before in the general. Having told us, that in times past, they had their Conver­sation in the Lusts of the Flesh; if any should ask, what he means by that general Expression? Why, he tells us in my Text, that he means by it thus much, that in times past, they falsilled the desires of the Flesh, and of the mind.

I shall briefly explain the words to you, and raise from them a few observations as I go along. The first term, that occurs to be explain'd, is the word (fulfilling.) In the Original 'tis [Page 249] ( [...].) 'Tis the same word that the Apostle useth, 1 Joh. 3.8. He that committeth Sin it of the Devil. O [...], i. e. he that makes Sin his trade and practice. For regenerate per­sons do sometimes commit Sin: and yet they are not the Children of the Devil. The meaning therefore is; not he that committeth an act of Sin; but he that committeth Sin so, as to make it his trade and constant practice. And so here in the Text, [...], to fulfill, or do the Lusts of the Flesh, is to make it our trade and practice so to do. Now from this term, and this explication, we may infer this Doctrine.

Doct. That 'tis the trade and practice of unrege­nerate persons to put in execution the Lusts of the Flesh. But I have spoken somewhat of this na­ture already on the second Verse, and therefore shall say no more now.

A second term that comes to be explained in this clause, is the word (Desires.) In the Origi­nal, 'tis ( [...]) the Wills, as you find it in the Margin. Now if you ask, why the Lusts of the Flesh are called Wills? The reason is, because they have always the consent of the Will, when they are fulfilled. And hence we may infer this note.

Doct. That the trade and practice of unregene­rate men, in putting in execution the Lusts of the Flesh, is free and voluntary. They fulfill the de­sires of the Flesh, and of the Mind. They so ful­fill them, as to make it their trade and common practice. And this their practice is free and vo­luntary; their Wills give consent to it, and [Page 250] therefore these Lusts, which they put in execu­tion, are called in my Text by the name of Wills. But not intending to insist on this Doctrine, I come, in the next place to the following words, viz. (of the Flesh, and of the Mind.)

In this clause the Apostle particularizeth the Lusts of the Flesh, which he had mentioned in the general, dividing them into two sorts; into sensual Lusts and intellectual ones; Lusts of the Body, and Lusts of the Soul. (Fulfilling the de­sires of the Flesh, and of the Mind.) By the De­sires or Lusts of the Flesh, as put in opposition to the Lusts of the Mind, are meant bodily Lusts, or sensitive ones. And by the Lusts of the Mind, are meant rational and intellectual Lusts, the Lusts of the Soul. So that Body and Soul, the sensitive part, and the intellectual have corrupt Lustings. And therefore from the words we may note this Doctrine.

Doct. Tbat the whole man is corrupted by Sin, or hath corrupt Lustings and irregular Desires. The Body hath, and so hath the Soul. Ful­filling the Desires of the Flesh, and of the Mind.

From the first part of the Verse, I formerly observ'd this note, that Flesh or Corruption belongs universally to all men. That all men are corrup­ted. But at present I observe, that this Flesh or Corruption is in all the parts of man's Nature. And this is of different consideration from the other; as 'tis one thing to have all men diseased, and another thing to have all parts diseased. All men may be diseased, though they be not dis­eased in all their parts. But 'tis not so with in­herent Corruption. Not only totus homo the [Page 251] whole man is corrupted; but totum hominis, all that is in man, all the powers and faculties of man they are corrupted. It is not therefore in the spiritual Malady, as in bodily Diseases. For many times in corporal Sickness, the head aches, when the heart is whole, and the foot is wound­ed, when the hand is well. But this Soul-distem­per sticks and cleaves to every part, ne{que} manus, ne{que} pes, &c. (as one speaks) neither hand nor foot, neither head nor heart, is as it should be, or does as it should do. Now in handling of the Doctrine, I shall first demonstrate the truth of it, and then conclude with some improve­ment.

First, I shall demonstrate the truth of it. And that,

• 1. From plain Scripture.
• 2. By an Induction of Particulars. And,
• 3. By Scripture-arguments.

1. I shall demonstrate the truth of it from plain Scripture. My Text it self is a clear evidence. For there is no part scarce, but there is some­thing in the Text, that holds forth the Corru­ption of it, either directly or implicitly. Here are the Lusts of the Flesh, namely of the body or sensitive part. And here are the Lusts of the Mind, or of the Understanding and reasoning part; in the word ( [...]) which word properly refers to the Understanding. And here is also the Corruption of the Will, in the word ( [...].) For he calleth Lusts, when they come into action, by the name of Wills; the Wills of the Flesh and of the Mind. So that here you have the sensitive powers, and [Page 252] the rational powers; in a word, all the powers that are in man, either mentioned expresly or implicitly: and the Apostle, you see, ascribes Lusts unto all of them, which therefore shews man's universal Corruption. So Rom. 3.10, &c. the Apostle there goes over all the powers of man, and shews that Corruption sticks to them all. In the Mind, there is none that understand­eth, v. 11. In the Will, there is none that seeketh after God, as you read in the same Verse. In all other parts, the throat is an open Sepulchre, with their tongues they have used deceit, the poison of Aspes is under their lips, there mouth is full of cursing, their feet swift to shed blood, v. 13, 14, 15. All parts both of Body and Soul are full of Corruption. From the Soal of the foot to the crown of the head, there is no whole part, Is. 1.6. So that the Scripture is clear in this truth; that the whole man, and all that is in man is corru­pted. Which,

2. I shall demonstrate by an Induction of Parti­culars, taken from the several parts of man. Man may be divided into Body and Soul, into Flesh and Mind, as 'tis in the Text. Under Flesh are included bodily Senses and Members, and sensitive Appetites. Under the Mind are inclu­ded (by a Synecdoche) all the powers and fa­culties of the Soul, Understanding, Conscience, Will and Affections. And all these are corru­pted and vitiated.

1. If we begin with the body or outward man, this we shall find to be nothing else but a body of Sin, and all our members to be instruments of Ʋnrighteousness, as the Apostle calls them, Rom. [Page 253] 6.13. Hence we read of eyes full of Adultery, 2 Pet. 2.14. Of mouths full of bitterness and cursing, and feet swift to shed blood, Rom. 3.14, 15. Of ears uncircumcised, deaf unto every ho­ly Suggestion, Act. 7.51. Of tongues unruly and full of deadly poison, containing a world of iniquity, Jam. 3.8. And so for the other Sen­ses and Members, the Scripture shews, that they are all since the fall, instruments of iniqui­ty; prone and ready to put in execution the corrupt affections and desires of the Soul. So that Corruption has seiz'd our outward man, and reigns in our body, whilst unregenerate, as the Apostle speaks, Rom. 6.12. Again,

2. If we look to our inward man, or the pow­ers of our Souls, Understanding, Conscience, Will and Affections, these also we shall find to be corrupted.

1. The Ʋnderstanding, this is corrupted. 'Tis darkned, and alienated from the life of God, Eph. 4.18. 'Tis wise to do evil, but 'tis enmity a­gainst God, Rom. 8.7. 'Tis not sufficient to think a good thought, 2 Cor. 3.5. In natural things, 'tis dim-sighted, but as to spiritual truths, 'tis quite out, 1 Cor. 2.14. The natural man receiveth not the things of the Spirit. What those things of the Spirit are, the Text tells us, no other than the plainest truths of the Gospel. Nay, he counts these foolishness, even those things, which are the wisdom of God. And no wonder, for he cannot know them, (as it follows) for they are spiritually discerned.

2. The Conscience, this also is defiled. So saith the Scripture, Tit. 1.15. Ʋnto them that [Page 254] are defiled and unbelieving, nothing is pure, but their very Mind and Conscience is defiled. The Conscience, since the fall, does not rightly per­form its office, of bearing witness, accusing or excusing, as there is occasion. But for the most part is deaf to the Suggestions of God's Spi­rit, and secure against the Threats and Judg­ments of the Law; being full of stupidity, in­sensibleness, and past feeling, as the expression is, Eph. 4.19.

3. The Will hath its share also in Corruption. This has lost its native freedom, and is now become a Servant of Sin. 'Tis full of aversness, and enmity, and obstinacy against what is good, Rom. 8.7. The carnal Mind, (and Heart) is not subject to the law of God, neither indeed can be. Though the proper object of the Will is good, and God is the highest and supream Good; yet it turns away from God, and seeks its chief good somewhere else. Hence that complaint of God by the Prophet, Jer. 2.13. My people have com­mitted two evils; they have forsaken me, the foun­tain of living water, and have hewn to themselves Cisterns, that can hold no water. But to pass on.

4. They Affections, these also are corrupted; be­ing earthly, sensual, rebellious against reason, preferring empty and transitory contentments, before the great matters of Heaven and Eternity. In a word, the imaginations and affections of man's heart are only evil, Gen. 6.5. And hence 'tis, that there is so little Love unto, or Desire after heavenly things. Thus have I proved by an induction of Particulars, that the whole man, [Page 255] and the whole of man, is corrupted by Sin. Which also may be proved,

3. By Scripture-arguments. I shall mention three.

1. That the whole man is corrupted by Sin, may be proved by this argument, because the whole man has need to be sanctified. I thus argue; if Sanctification reacheth to every part, then e­very part of man is corrupted. For Sanctifica­tion is nothing but the curing the Corruption of our nature. Now if any part were whole, it would not need the Physician or a Cure. If therefore we have need of Sanctification in eve­ry part, this shews that we are corrupted in eve­ry part. But that we have need of Sanctificati­on in every part, is plain from that Prayer of St. Paul for the Thessalonians, 1 Thes. 5.23. where he prays they may be sanctified throughout in Body, Soul, and Spirit, which take in the whole of man. By the Spirit, understand we, the su­periour faculties, those that belong to the ratio­nal Soul, Understanding, Will, Conscience. By the Soul is meant the inferiour powers, the in­ternal Senses and Affections; which are common to brutes, and which we commonly call the sensitive Soul. And by the Body he means the outward Members. For all which he prays, that they may be sanctified; a plain argument that they are all corrupted, for otherwise they need not Sanctification.

2. Another argument to prove the universal pravity of man's nature may be taken from the te­stimony of the Pharisees themselves, concerning the man that was born blind, Joh. 9.34. Thou wast [Page 256] wholly, say they, ( [...], thy whole man was) born in Sin; intimating, that he was corrupted all over. I confess, they seem only to apply it to such, whose birth God had branded with some defect, as he had this mans with blindness. But yet we may justly take it from these Extenu­ators of Corruption, as a remainder of that truth, which from their Fore-fathers had been derived to them. And so it proves not merely that men are born in Sin, but that the whole man ( [...]) is so. There is not a part or power free.

3. Lastly, Another argument may be drawn from that name that is given to Corruption in Scri­pture. 'Tis called by the name of the old man; Eph. 4.22. Put off the old man which is corrupt, &c. Now why is Corruption called here by the name of man? Why, for this reason, be­cause it overspreads the whole man, and has Members as large as man's Soul and Body. It is not called the old Ʋnderstanding, or the old Will, or the old Affections, but the old Man, because all the powers and parts, that go to make a man, are tainted with it. And therefore all things do become new, when a man is regenerated, 2 Cor. 5.17. And let this suffice for Demonstration; a brief Application shall conclude all.

Sermon Fifteenth.

IN the foregoing Discourses we have largely considered the first branch of the Apostle's description of man's natural state, as 'tis a state of Sin; and the several guides which influ­ence and govern him in his Conversation, whilst unregenerate. Come we now to consider the o­ther branch of the description of man's state by Nature, as 'tis a state of Misery; and this we have in the words of my Text, and were by nature the Children of wrath, even as others.

In which words the Apostle acquaints us, that not only those persons, who have their Con­versation in the Lusts of the Flesh, and do actu­ally fulfill them, are the Children of Wrath: but he plainly asserts, that this is the case of all men, and that by Nature. So that every Infant com­ing into the World is a Child of wrath, as well as he that is guilty of actual Sin.

My Text then speaks forth the Misery of man by Nature; and brings to the world very dolefull Tidings. It plainly shews us, that all men by Nature are Children of wrath; and [Page 265] more particularly it holds forth these two things.

• 1. That the state of man by nature is a state of wrath. And,
• 2. That this state is common unto all.

1. That the state of man by nature is a state of wrath. (And were by nature Children of wrath.) The Apostle speaks it in opposition to imitation and custom, which yet is altera natura, a second Nature; and understands by it our Birth-state, as the word Nature in Scripture is oft-times taken. Thus Rom. 2.27. the Gentiles are there called the Ʋncircumcision by nature, i. e. by Birth, in respect of the privilege that the Jews had by Birth, which the Gentiles had not. So Gal. 2.15. in opposition thereto, saith the Apostle, We who are Jews by nature, i. e. who are so by Birth. And that this is the meaning of the Apostle in this place, that we are by nature (i. e. by Birth and natural Generation) Children of wrath, and not so merely by imitation and custom, may be proved by these reasons, which we find suggest­ed in the Text it self.

1. Because the word ( [...]) in the Text, re­lates unto Nativity. Remarkable therefore is that change of the Phrase, which the Apostle makes use of in the Text and Context. In the second Verse, where speaking of actual Sinners, and calling them Children of disobedience, he expres­seth it by ( [...].) But in my Text, speaking of Sinners by nature, and calling them Children of wrath, he changeth the word, and useth ( [...],) which though it signifies a Child at large, yet primarily and properly it signifies a little Child, [Page 266] a Child new born. And this seems to be the reason of the change of the word.

2. Because it is spoken plainly in opposition to the pride of the Jews, touching those privileges they had by Birth. The Jews, you know, stood much upon it, that they were the Children of Abraham. Now the Apostle (as is evident) speaks point blank in opposition unto that. We, saith he, (namely we Jews) though we pride our selves that we have Abraham to our Father, and are the Children of the Covenant, yet we are Children of wrath, yea we are by nature Children of wrath, i. e. we are so by Birth, as well as the Gentiles, whom by way of reproach, they called Sinners of the Gentiles, Gal. 2.15. Yet in this respect there is no difference, we are all by nature (namely, by Birth and natural Ge­neration) Children of wrath, even as others. But this brings to the second thing observed.

2. Here's the commonness of this state. As he shews that the state of man by nature is a state of wrath; so also that this state is common unto all. This is implied in those words (even as o­thers.) The Apostle speaks it of Jews and Gen­tiles, and turns it from one unto the other. For in this respect there is no difference. 'Tis a com­mon case; and none are excepted. No, not the Jews, God's peculiar Favourites, who prided themselves in their Birth-privileges; yet these by nature were Children of wrath, even as o­thers, i. e. as other Gentiles, and all the rest of Mankind, of what Nation soever.

From the words thus explained, I infer two Doctrines.

[Page 267]1. All Men and Women are Sinners by nature. [...]nd,

2. All Men by nature from their very Birth, are [...]hildren of wrath.

The former is implied, and the latter is plain­ [...]y asserted in our Text. I begin with the first Doctrine.

D. All Men and Women are Sinners by nature. This is a Doctrine which many persons cannot relish; particularly, the Pelagians, Arminians, and Socinians; denying the Doctrine of Origi­nal Sin, they will only own, that men are Sin­ [...]ers by imitation and practice, but not by na­ [...]ure. But how plainly are these men confuted [...]n my Text, where the Apostle tells us, that all [...]y nature are Children of wrath; which plainly [...]mplies, that all Men and Women are Sinners by [...]ature, for otherwise they could not be Chil­dren of wrath; wrath always pre-supposing Sin, [...]f so be it be just, as God's wrath must be presu­ [...]ed to be.

This Doctrine, for substance, has already been [...]andled. However, I shall speak a little to it in [...]his place, though it should be but by way of re­membrance, it being so plainly implied in my Text. In speaking to it, I shall take this me­thod.

1. Explain in what sense we are Sinners by na­ture. And,

2. Shew, how we came to be so.

1. I shall explain, in what sense we are Sinners by nature. The word Nature is somewhat ambi­guous, and calls for a little Explication.

[Page 268]1. Sometimes 'tis taken, for that which consti­tutes our very being. Thus 'tis the nature of man to be a reasonable creature, to have a Body and Soul. Take away this, and you destroy the man, you destroy our nature. Now in this sense Sin is not natural. We may be men, though we are not Sinners. Sin does not go to the consti­tution of our Essence. This was the old Mani­chaean Heresie, which made the very Substance of man to be Sin. In this sense, we are not Sin­ners by nature, for Sin does not constitute our being.

2. Sometimes the word (Nature) is also taken for that which does necessarily flow from our being. Thus 'tis natural for man to hunger and thirst, to reason and discourse, and to own a Deity. It is his Nature. Non constitutivè, 'tis not that, which puts him first into being, and denomi­nates him a man; but yet 'tis his Nature conse­cutivè, it flows from his Nature, from his very Constitution, and is an internal consequence of it. Now neither in this sense are we Sinners by nature; taking Nature in its pure essentials, and as it came out of the hand of God. This is plain not only from Adam in his innocent state, but also from the instance of Christ. Christ had mans Nature and natural Properties; and yet he was not a Sinner by Nature; Sin did not naturally and necessarily flow from his very Being and Con­stitution. And therefore as Sin is not necessary to us, constitutivè, 'tis not that which constitutes our Being; so neither is it natural, consecutivè, it does not necessarily flow from our Being; if we take Nature, puris naturalibus, in its pure es­sentials; [Page 269] though, I confess, if considered in our fallen state, our very nature doth incline us un­to to Sin, and Sin doth naturally flow from it. But this is not so much on the account of our nature, as of that inherent Corruption, which since the fall is mingled with our nature, and like a weight or byass, inclines us unto Sin.

3. Lastly, Sometimes the word Nature is also taken for our Birth-state, and denotes that which is derived to us by natural Generation, and that cleaves to us from our very Birth. In this sense the word Nature is used in those places, Gal. 2.15. and Rom. 2.27. where the Apostle speaking of Jews and Gentiles, he calls one Jews by na­ture, and the other, the Ʋncircumcision by nature. In both which places, by nature is meant their Birth-state. For he is speaking of the Privilege that the Jews had by Birth, which the Gentiles had not. And in this sense must we take the word, as used in my Text. We are Sinners by nature, i. e. by Birth. We are born Sinners. Sin cleaves to us from the very Womb.

And let this suffice for that first thing, In what sense we are Sinners by nature. We are Sinners by nature, subjectivè, so as to be sinfull as soon as born; upon the account of which we are inclined to sin from our Youth upward, though Sin does not ingredi essentiam, go to make up our Being and Essence, considered merely as Men and Crea­tures. I come,

2. To shew, how we came to be Sinners by na­ture, to be thus sinfull as soon as born. Tho' much already has been spoken on this head, yet I shall add a few things now. And,

[Page 270]1. Negatively, we are not Sinners by nature, upon the account of our primitive creation. The na­ture of man, as at first created, had not this in­bred Corruption in it, which it now hath. To assert this, would make God the Author of Sin. But the Blessed God is not, cannot be the Au­thor of Sin. All that God made was very good: so you read, Gen. 1.31. As we came out of the hands of God, we were pure and clean, and not corrupted. Eccl. 7. ult. God made man up­right. When God made us at the beginning, he made us holy in his own image, as you read, Gen. 1.27. So God created man in his own image. Which image consisted in righteousness and true holiness, as the Apostle explains it, Eph. 4.24. Thus 'twas with man at his first Creation; which therefore could not be the cause of that Sinful­ness, which now cleaves to us from the very Birth. And therefore for any to reflect on the Doctrine of man's Sinfulness by nature, as tho' it made God the Author of Sin, is idle and vain. God is not the Author of Sin. Neither did God, at first, make us sinfull, though we are so now. Our Sinfullness by nature is not by Creation.

2. Neither is it merely on the account of natural Generation. This, I confess, is the way and means whereby this Corruption is conveyed to us. 'Tis a causa sine qua non, a necessary condi­tion and pre-requisite; and so it would have been with respect to Righteousness, had Adam stood. But 'tis neither a cause of one or the other. 'Tis only, as I may term it, considered in its self, the Pipe and Chanel wherein it runs. I say, consi­dered in its self. For otherwise if you take it [Page 271] conjunctly with that law that is annex'd unto it, viz. that like should beget its like; more parti­cularly, that Adam standing should bring forth an holy Off-spring, but Adam falling, should, on the other hand, beget a corrupt issue; so in some sense, it may be said to be a cause of our inherent Corruption, though considered in its self, 'tis only a means of conveying it to us.

3. As natural Generation simply consider'd, is not the cause of our inherent Corruption, so neither the sinfulness of immediate Parents from whom we come. My meaning is, The ground why a man is born sinfull, is not simply, because his next Parents, Father and Mother, are such. 'Tis true, they are causes sine quibus non, i. e. if it could be supposed, that the Parents were not sinfull, I then grant their Children would not be sinfull. But yet the sinfulness of imme­diate Parents is not the cause and ground of our sinfulness; which seems evident from this reason, because, if it were, then men would beget Chil­dren sinfull according to that degree of Sinfulness that themselves have. And consequently Pa­rents more wicked, would beget Children more wicked; and wicked Parents in their elder years, when they are more wicked (for wicked men go worse and worse) would have Children more wicked than in their younger years, which is contrary to experience. And therefore I con­clude, that our Sinfulness by nature doth not de­pend on the Sinfulness of our immediate Parents simply considered. 'Tis true, they are instru­ments of conveying it to us; and as they be­get men, so they beget sinfull men. Hence that [Page 272] of David, Psal. 51.5. In sin did my mother conceive me. But though they are instruments and means of conveyance, yet they are not cau­ses of our sinfulness, as is plain from that of the Prophet Ezekiel, chap. 18.20. The Son shall not bear the iniquity of the Father. 'Tis spoken of immediate Parents; and 'tis expresly said, The Child shall not bear the iniquity of the Father. From whence we may learn, that 'tis not the sinfulness of immediate Parents, that makes their Children sinfull from their Birth. I grant that sinfull and corrupt Parents cannot produce a pure Off-spring; for no clean thing can come from an unclean, Job 14.4. The stream cannot rise higher than the fountain. But withall I assert, that the want of righteousness in the Child, would not be his Sin; it would be his Misery, but 'twould not be his Sin, if there were not something more to make it his Sin, besides his being born of sinfull Parents. Therefore,

4. Lastly, That which is the cause of our Sin­fulness by nature, is the disobedience of our first Father Adam. And here 'tis the Scripture doth refer it. It is not Generation, it is not immedi­ate Parents simply considered; these are the Cha­nels through which it is convey'd: but it is plainly and clearly the first sin of Adam, which corrupted his nature, and which corrupts ours. The Scripture is plain in this point. What more plain than that of the Apostle, Rom. 5.19. By one man's disobedience many were made sinners. If you ask what it is that makes many Sinners? The Apostle himself resolves you. It is one man's disobedience, namely, the disobedience of our [Page 273] first Father Adam. Therefore you read, v. 12. That by one man sin entred into the world, and death by sin; so death passed upon all men, in whom all have sinned. Mark the expression. 'Tis not only in whom all are made sinfull, [...], as in v. 19. but it is, in whom all have sinned ( [...]) which plainly denotes actual Sin. So that he speaks, not only of the inherent Corruption of our natures which we have from Adam, but also of an act of Sin, that we are guilty of as soon as born. Which act of sin in order of nature, precedes the inherent Corruption of our natures, as the cause of it. For had we not been guilty of some act of sin, which did at first corrupt our nature, the Corruption of our nature, as but now minded, though it would be our Misery, yet it would not be our Sin.

Q. Now if you ask me, what act of sin it is, that we are guilty of as soon as born, whereby our natures come to be corrupted?

R. I answer in the general, 'tis the first act of Adam's sin, his eating the forbidden fruit.

Q. If you farther ask, Why should the guilt of that first sin be conveyed to us, and infect our natures more than other sins of Adam, or of our immediate Parents?

R. To this I answer, because Adam was a pub­lick head at his first transgression which he ceased to be after the fall, and which does not belong to any other Parent. We read in Scripture but of two publick heads, Adam and Christ. One, the fountain of Sin and Death; the other, the fountain of Righteousness and Life. As for im­mediate Parents, they are not publick heads to [Page 274] their Off-Spring. Hence we read now, that the Son shall not bear the iniquity of the Father, E­zek. 18.20.

Q. If you farther enquire, How, came Adam to be our Publick head, seeing we our selves did not make him so?

R. I answer, 'twas God that made him our publick head, even that God, that also made Christ a publick head to save us; I mean all those that are his Seed, or that believe in him. There are two ways whereby a person may be made a publick head.

1. By the choice of the parties themselves. And so your Burgesses in Parliament are publick Heads and Representatives. Now Adam was not a common person in this sense. We never chose him in our own persons. But,

2. There is another way of becoming a Pub­lick head, and that is by the choice of another. So Christ is a common and publick person. Not chosen by man, but God chose him for us. And so Adam also was a publick head by God's ap­pointment, to all that naturally descend from him by ordinary generation. I add (ordinary generation) that so Christ might be excepted, for Adam was not his publick head; and therefore Christ was not born in Sin.

Thus you see, how we came to be sinners by nature. It is the act of Adam's first sin, whilst he stood as a common person, being imputed to us, and charged on us, that makes us sinfull, that corrupted his nature, and that corrupts ours. By one man sin entred into the world, and by the first offence of that one man, we his natural po­sterity [Page 275] and off-spring are made Sinners, as the Apostle shews, Rom. 5. And let this suffice for the Doctrinal part.

Sermon Sixteenth.

THese words are a short, but dolefull de­scription of man's state by nature. We are all by nature Children of wrath. The Apostle asserts it, not only of actual and abomi­nable Sinners; of those who fulfill the Lusts of the Flesh, and make it their business so to do: but he plainly tells us this is the case of all men, and that by nature; not an Infant that is born, according to the law of Generation, but he is a Child of wrath as soon as born.

From the words I have observed two Do­ctrines; one implied, the other express'd.

1. All men and women are sinners by nature. And,

2. All men by nature from their very birth, are Children of wrath.

The first Doctrine being finish'd, I proceed to the second, viz.

D. All men by nature from their very birth, are Children of wrath. Flatteries of nature may lessen the wound, and say with the Pelagian, that we are only Children of Sin and Wrath by [Page 282] imitation and custom. But Heirs of Grace should and will rather magnifie their Physician; and acknowledge with the Apostle, that we are all by nature, from our very Birth, Children of wrath. For the Apostle speaks it in opposition to imita­tion and cu [...]om, as before noted; and by nature understands our birth-state, and asserts it as the common lot of all. So that we must not con­fine this truth to a party only; as though it concern'd only idolatrous Pagans, deluded Turks, or superstitious Papists; when 'tis a truth that knocks at every ones door, whether Jew or Gen­tile, Turk or Christian. Neither People nor Mi­nisters, no, not the Apostles can exempt them­selves; but great and small, rich and poor, yea those whom the Lord has not appointed unto wrath, (as the expression is, 1 Thess. 5.9.) yet these by nature are Children of wrath, even as o­thers.

In handling this point, I shall first speak to it more generally; and then more distinctly in some particular Propositions.

First, More generally. And here,

• 1. I shall state it.
• 2. Shew the meaning of that Phrase, Children of wrath. And,
• 3. Apply it.

1. I shall state it, that so you may not mis­understand me. And,

1. When I say, That all men by nature are Children of wrath, I don't assert, that all are re­probated. There is a great difference between these two. 'Tis one thing to be a Child of [Page 283] wrath and to deserve Damnation; and another thing to be reprobated of God for ever, and ne­ver more to be admitted into favour. All men by nature are Children of wrath, so saith the Scripture, my Text in particular. But all men are not reprobated; there would then be none saved. But multitudes there be, that obtain Salvation by Jesus Christ, notwithstanding by nature they are Children of wrath. So then, to be reprobated, and to be by nature a Child of wrath are two things. The latter may be, where the former is not. And therefore, when I say, that all men by nature are Children of wrath, I don't assert, that all are reprobated.

2. Neither do I deny the birth-privilege of Chri­stians, in being born within the Church and Cove­nant. Some there are, who bring this Scripture to exclude Infants from a visible standing in the Church and Covenant. But both are consistent. What? though by nature we are Children of wrath; yet it does not follow, but that by Grace and the favour of God we may be taken into a better condition. A state of wrath, 'tis true, go­eth first in order of nature; but a state of Grace may immediately succeed. The Jews by nature were Children of wrath, as well as we; and yet their Children were Church-members, and in Covenant for all that, and therefore they were commanded to be circumcised, Gen. 17.7; 10. And accordingly, we read of Jews by na­ture, Gal. 2.15. We who are Jews by nature. In which place the Apostle opposeth the natural privilege of the members of the Church, to the condition of the Heat [...]en. And as 'twas of old, [Page 284] so is it now. As there were Jews by nature, i. e. persons born members of the Jewish Church; so there are Christians by nature, i. e. persons born members of the Christian Church. For the In­fant privilege of being Church-members, and in Covenant with their Parents is no-where repeal­ed in the New Testament. Not in our Text, where they are said, by nature to be Children of wrath; for this was equally applicable to Jews and Christians, as the Apostle doth apply it, and turns it in my Text from one to the other. And therefore to be a Child of wrath by nature, doth not destroy the Birth-privilege of Christians, any more than it did the Birth-privilege of the Jews. Which outward privilege is good ground to hope for the Salvation of such Infants, that die in their Infancy, which cannot be said, with respect to the Heathen; here we must flee only to God's Election, which is secret and unknown. I don't say, that all the Infants of Christian Pa­rents, dying in their Infancy, are certainly sa­ved. Yet this I assert, that all such Children are born members of the visible Church, and are in some sense holy, as the Apostle calls them, 1 Cor. 7.14. Which is ground to hope for the Salvation of such Infants, dying in their Mino­rity, and not living to break Covenant with God, if so be the Parents neglect not their du­ty.

3. Lastly, As I don't assert that all are repro­bated, neither deny the Birth-privilege of Chri­stians; so I only assert, That all men considered in their mere natural condition, without respect to God's Grace and Covenant, are Children of wrath. [Page 285] Considered merely in a state of nature, taking nature for corrupt nature, as it must be taken in our fallen state, and so they are Heirs and Chil­dren of wrath in its full latitude.

Now if you ask me, what I mean by a Child of wrath? This comes to be explained in the next general. Which is,

2. To shew the meaning of that Phrase (Chil­dren of wrath.) And were by nature the Children of wrath. For the better understanding of this Phrase, you must know, 'tis an Hebraism, and so according to the Hebrew Language, you read of a Child of disobedience, a Child of wrath, and the like. The Jews in common Speech do use to apply the word Son or Child, to many things. And when 'tis so applied, 'tis sometimes taken actively, and sometimes passively.

1. Actively. Thus what a man is addicted to, what he seeks after, he is said to be a Child of. Thus you read of a Child of wisdom, Mat. 11.19. Now the Children of Wisdom, are those that give up themselves to be led and guided by Wis­dom, those that make it their study and pra­ctice. Again, you read of Children of disobedi­ence, Eph. 2.2. where also the Phrase is used actively, and denotes those that are addicted to disobedience. As in like manner, by way of op­position, obedient Children are called [...], Children of obedience, 1 Pet. 1.14. deno­ting those that addict themselves to do the will of God. The Phrase then is sometimes taken actively. But this is not the meaning of the word in my Text, as though by Children of wrath were meant wrathfull Children.

[Page 286]2. Passively. Thus what belongs, or is due to a man, he is said to be a Child of. So cursed Children, 2 Pet. 2.14. In the Original 'tis [...], Children of the curse; 'tis taken passive­ly, and denotes those to whom the Curse belongs. So Mat. 23.15. you read there of a Son of Hell, a Child of Hell, i. e. one, to whom Hell is due. As we use to say, such an one, the Gallows is his due. That is, if we should speak according to the Hebrew Language, he is a Child of the Gallows. So that the Phrase is sometimes taken passively, as in the above instances, as also in my Text, where a Child of wrath denotes a person to whom wrath is due. I confess, Tertullian un­derstands the Phrase in an active sense. And by Children of wrath, understands angry and wrath­full Children. But the generality of Divines in their exposition go against him, as well as the scope of the Apostle in this place, who is speak­ing here of man's misery by nature, even from his Birth; and little Children, even from the Womb, are not capable of Wrath and Passion.

We must not therefore understand the Phrase in an active sense; as though by Children of wrath, were meant angry and wrathfull Chil­dren; as in the foregoing Verse, Children of disobedience, denoted those that were addicted to disobedience: but in a passive sense, which seems to be intended by the change of the word, as be­fore noted; and so by Children of wrath, the A­postle means those, that are exposed to wrath, namely, to the wrath of the great God, for 'tis of his wrath he is here speaking. We are not from our Birth exposed to the wrath of any per­son [Page 287] upon the account of our Sin; unless it be to God's wrath. So then the Doctrine more ex­presly is this.

D. All men by nature from their very Birth, are exposed to the wrath of the great God.

This is the state of all men by nature. God is their Enemy, they are exposed unto his wrath. 'Twas not thus at man's first Creation. When God at first created man, there was perfect Ami­ty and Friendship between them. Man was then a Favourite of Heaven, was endued with God's image, and was lovely and amiable in God's sight. But when man rebelled against God his Maker by Sin, he forfeited God's Image and Fa­vour; and is now justly exposed to his wrath, and this from his Birth, even as soon as born. 'Tis true, none of us, that are here present, re­belled against God in our own persons before we were born, upon the account of which, we are exposed from our Birth unto the wrath of God. But yet we all rebelled in Adam our Representa­tive, in whose Loins we were, and who was our head. So that his act was interpretatively ours, our Will being virtually in his. And hence it comes to pass, that now we are born in a sin­full condition; Enemies and Rebels against God, and are justly exposed to his wrath, as soon as born. Rom. 5.12. By one man sin entred into the world, and death by sin, so death passed upon all men, for that all have sinned. How have all sinned, even little Infants, over whom death reigns? Why, in Adam their Head and Repre­sentative. And therefore are exposed to God's wrath as well as he.

Thus then you see, how we came to be brought forth in this miserable condition, to be Heirs of wrath. Which, let me tell you, is a very miserable state indeed.

Before I proceed to handle the Doctrine in some particular propositions, give me leave to make some little improvement of this general point.

Sermon Seventeenth.

D. THE Doctrine is, All men by nature, from their very birth, are exposed to the wrath of the great God. God's wrath may be taken two ways, immanently or transi­ently.

1. Immanently, as 'tis in God, and so it de­notes his vindictive Justice, his anger and displea­sure against Sin, or his will to punish and be a­venged on Sinners.

2. Transiently, in the effects of it, and so it denotes those punishments and miseries that be­fall men, as the effects and consequents of this wrath. Both senses seem to be implied and con­tained in my Text; and therefore I shall divide the general Doctrine into two Propositions.

Prop. 1. God is angry and highly displeased, with all men and women in their natural condi­tion.

Prop. 2. All men by nature are liable to the ef­fects of God s wrath.

Of each in their order.

I begin at present with the first Proposition; viz.

Doct. God is angry and highly displeased, with all men and women in their natural condi­tion.

If all men by nature are Children of wrath, then it follows, that God is displeased and high­ly offended with all men and women in their natural condition. For what is wrath, but an­ger and displeasure; yea anger as it were boil d up to its height. This Doctrine then is plain from the Text; and the reason of it, in short, is this, because all men and women are sinners by nature, as you formerly heard. For God is an­gry with none but for sin.

In handling this point, I shall,

1. Speak somewhat to God's wrath, and the terribleness of it. And,

2. Make some brief improvement.

First, I shall speak something to God's wrath, and the terribleness of it. God's wrath in the ge­neral, is his vindictive Justice, and 'tis founded in the purity and holiness of his nature; and therefore is free from all dregs of passion and perturbation, which use to appear in man's wrath. Man's wrath is a perturbation of Spirit. The wrath of man is the rage of man. It discompo­seth and disturbeth himself as well as others. But God s wrath is pure and holy, free from all passion and perturbation. 'Tis nothing else but his vindictive Justice: which Justice, as it simply burneth against Sin, is called his anger; and as it sparkles out more fiercely, 'tis called his wrath. Which wrath in Scripture is represented as very [Page 300] terrible. 'Tis set forth by consuming fire, and fiery indignation that shall devour the adversary, Heb. 10.27. ch. 12. ult.

Touching the terribleness of God's anger, it may be learnt in some measure, from the pre­ceeding discourse. But no words can fully ex­press it. 'Tis above expression, 'tis beyond con­ception. So the Psalmist plainly intimates, Psal. 90.11. Who knows the power of thine anger? Who knows it? i. e. none knows it. None ever yet from the beginning of the world unto this day, has been able to declare it in its full latitude, and 'twill never be fully known, till 'tis felt in Hell. Expect not therefore a full description of God's anger, which implies, if I may so speak, an in­clination in the Almighty to be avenged on his Enemies, Deut. 32.41. I say, expect not a full description of God's anger, and the terribleness of it: I shall only faintly represent it to you in some few particulars, which yet bespeak it sufficiently terrible. And to raise your thoughts, that you may the better conceive of God's an­ger how terrible it is, consider with me these following particulars.

1. Consider God's anger in a threatning, when only at a distance, and see how terrible that is. You will find, that this hath set persons a trem­bling, and hath made both their ears to tingle, as it did Eli's and those of his time, 1 Sam. 3.11. and others also in the time of Manasseh, 2 Kin. 21.12. Therefore thus saith the Lord God of Isra­el, I am bringing such evil upon Judah and Jeru­salem, that whosoever heareth of it, both his ears shall tingle. 'Twas a threatning of God's ange [...] [Page 301] against Judah and Jerusalem in Manasseh's time; which threatning had respect only to temporal judgments. Now if God's anger hanging only in a threatning be so terrible, what will the feeling of it be? yea, if God's anger manifested in a threatning, referring only to temporal pu­nishment be so awfull, as to make both the ears to tingle, what then will it do, if so be it has respect to eternal Punishment, and the Damna­tion of Hell? Surely this, if duly considered, is enough to set ears and heart, and all a tingling. And this the Devils, those sturdy Spirits that ex­cell in strength, know well enough, and there­fore they tremble at the thoughts of it, Jam. 2.19. Thou believest there is one God; the Devils also believe and tremble. Believing the truth and faithfulness of God, that he will bring them to judgment, and pour out his wrath upon them; they quake and tremble at the foresight of it. Now if God's anger hanging only in a threatning, and seen only at a distance, be so terrible; by this you may gather in some measure, what the feeling of God's anger it self is.

2. Consider, God's wrath in the sippings of it by men in this life. And hereby you may learn, that 'tis a terrible thing. Do but go to poor Job pouring out his complaint, according as you find in the 6th Ch. and thence you may be informed of this truth. Job in that Chapter pours out most bitter complaints, that his grief and cala­mity was heavier than the sand, v. 2. that his words were swallowed up, (meaning, that he had not words sufficient to express his grief) v. 3. And therefore he prays that God would destroy him, [Page 302] and cut him off, v. 9. And what [...]s the reason? Why, because of some sippings of God's anger, which he tasted, and which he compared unto poisoned Arrows that stuck in him, and drank up his Spirits, v. 4. Go also and converse with poor Heman in Psal. 88. there also you shall find him under bitter complaints, how his Soul was full of trouble, v. 3. how he was afflicted and ready to die from his youth up, and was almost distracted, v. 15. And all because of God s wrath that lay hard on him, v. 7. He had some tast of the wrath of God; and though twas but a tast, in comparison of what the wicked have in Hell, yet he could not bear it.

Now think a little, if the tasting and sipping of God's wrath be so terrible, yea to the Saints, who also had a mixture of love with it, and on whom God did not let out all his wrath; how dreadfull and intolerable that wrath will be, that shall be pure wrath, poured out on the wicked, without mixture in the other world. Certainly, my beloved, we may learn from this, that God s wrath is a terrible thing.

3. Consider, God s wrath in the sufferings of Christ; and hereby you will be informed, tis terrible wrath. Our Blessed Lord, he also drank of the cup of God s wrath, not for himself, but for our sakes; and this not by constraint, but freely and willingly, Joh. 18.11. But notwith­standing, he willingly drank of this cup; yet 'twas such a cup, that made our Saviour's nature to shrink, that not only made him to sweat drops of blood, but also sorrowfull even unto death, and to pray earnestly once and again, that if it [Page 303] were possible, this cup might pass from him Mat. 26. and Luk. 22. compared. Though other consi­derations, such as the certainty of his Resurre­ction, his future Glory, and his seeing the fruit of the Travail of his Soul; though these, and such like, made him to drink chearfully of it; yet nature droops, and can't bear up under this burden.

Now, if our Blessed Lord, who had the ful­ness of the Spirit to support him, Col. 2.9. yet groaned so bitterly under the feeling of this wrath, and complained so dolefully, My God, my God, why hast thou forsaken me? When he knew there was reason enough for it, because he became man's surety: Oh! what think you, will the wrath of God be, when let out on Sin­ners themselves, who must grapple with it in their own strength? If these things were done in a green tree, what think you will he done in a dry? To allude to that of Christ, Luk. 23.31. If our Blessed Lord, who was God's fellow, at whose beck the Devils trembled when he was upon earth, begging and entreating that he would not torment them before their time; yet if he expe­rienced God's wrath to be so amazing? Surely you may gather from his Sufferings, from his Ago­nies and Cries, that the wrath of God is a very terrible thing.

4. Consider, God's wrath in the torments of Hell, and the Groans of the damned, and this will inform you 'tis terrible wrath. 'Tis the wrath of God, which is the chief ingredient in Hell torments. 'Tis this that makes those hide­ous cries among the damned in Hell. Now did [Page 304] you but hear the groans of the damned, their howlings and yellings, their cries and shrieks, you would soon be convinced that the wrath of God is a terrible thing. Give me leave to rea­lize the case to you by this familiar supposition, for which I have sufficient warrant in Scripture. Luk. 16.23, 24. we read there of Dives's being in the flames of Hell; And in Hell he lift up his eyes being in torment, and seeth Abraham afar off, and Lazarus in his bosom; and he cryed and said, &c. for I am tormented in this flame. Now sup­pose you were set on the brink of Hell, and there you saw Dives with the flames of Hell round about him, miserably roaring by reason of his torment, most bitterly cursing the day of his birth, and gnashing his teeth against God himself, blaspheming him by reason of his pain, as the expression is, Rev. 16.11. I say, sup­pose you were by and saw all this with your own eyes; would it not make your hearts to tremble, to see these direfull effects of God's wrath? Why, learn then from all this, to be­lieve that God's wrath is a terrible thing. And let this suffice for the first thing, or the Doctri­nal part. I come now to the

Sermon Eighteenth.

THese words shew forth man's misery by na­ture. The general Doctrine from them is this.

D. All men by nature from their very birth, are exposed to the wrath of the great God. The wrath of God may be considered two ways; either immanently or transiently. Immanently, as 'tis in God, and so it denotes his Anger or vindictive Justice. Or transiently in its effects, and so it de­notes the effects of God's anger, or those punish­ments and miseries that befall men. 'Tis this latter sense is under our present consideration; and so the Doctrine before us is this.

D. All men by nature are liable to the effects of God's wrath. Now the effects of God's wrath are partly in the miseries of this life, partly in the miseries of the life to come, or the torments of Hell; and therefore this Doctrine will divide it self into two Propositions.

Prop. 1. All men by nature are liable to the mi­series of this life. And,

Prop. 2. They are liable to the torments of Hell.

I begin with the first Proposition; and so the Doctrine before us is this.

D. All men by nature are liable to the miseries of this life.

In handling this, I shall,

1. Prove the truth of it. And,

2. Shew what are the miseries of this life to which we are liable.

1. I shall prove the truth of it, that all men by nature are liable to the miseries of this life. And this I shall demonstrate by Scripture, Experience and Reason.

1. By Scripture. That men by nature, from their very birth, are liable and obnoxious to temporal miseries, is plain from Scripture. This tells us expresly; that man is born to trouble, as the sparks fly upward, Job 5.7. 'Tis as natural for him to meet with trouble, as 'tis for the sparks to fly upward. He is born to it, it is his birth­right, it is his inheritance. Every one is not born to an estate, born heir to land: but every man is born to trouble, and will be sure to meet with it, in some respect or other. And there­fore our life is called in Scripture, a groaning life, 2 Cor. 5.2. For in this, (i. e. this earthly Taber­nacle, in our bodily state) we groan earnestly; we meet with many afflictions and sorrows which cause us to groan. Yea, this is the case of good men themselves, they are not exempted from trouble and affliction. Observe how David sighs out his complaints, Psal. 31.10. My life is spent with grief, and my years with sighing. And [Page 317] the like confession you have from Jacob, Gen. 47.9. when Pharaoh ask'd him how old he was? Few and evil, saith he, have the days of the years of my life been. Though a godly man, yet he met with trouble. His days, though few, were full of trouble. Few and evil, i. e. few and full of bitter affliction, for in that sense the word evil is sometimes used in holy Scripture. There is the evil of misery, as well as sin. And one follows upon the back of another. Man being a sinner; hence 'tis that he meets with trouble, and is born to it, as the Scriptures tell us.

2. Experience will also demonstrate this truth, that all men by nature are liable to the miseries of this life. It is observable, that the Child comes usually weeping into the word, as pro­gnosticating its misery. So that, whereas the Infant cannot without teaching, learn to speak or go, yet of its own self it inclineth to weep; an argument, that 'tis come into a world of mi­sery, which those of riper years well know by experience. For there is scarce a man, but meets with trouble of one kind or other; yea Infants themselves are not free from sickness and death. But,

3. Lastly, If you ask the reason of this truth, why all men by nature are thus liable to tempo­ral miseries? The answer must be taken from our former Doctrine, because all men and women are sinners by nature. This is the reason, why all men by nature, from their very birth, are li­able to the miseries of this life, because they are sinners. For misery follows at the heels of sin, and will be sure to attend it. I proceed in the next place,

[Page 318]2. To shew, what are the miseries of this life to which we are liable. Temporal miseries are very many; some privative, and some positive. I shall set before you a few of them; among other that might be named, these following.

1. The loss of communion with God. 'Tis a great misery. 'Tis the enjoyment of God, that chief­ly makes Heaven. And 'tis communion with God, that is the life and comfort of the Saints upon earth. Now this misery we are liable to as soon as born. Adam having lost God's image and favour, and that holy and happy familiari­ty and fellowship with the blessed God, that fol­lowed thereupon, this loss hath redounded to all his posterity. Who now by nature from their very birth, are banished from communion and fellowship with God, as the Apostle intimates, 1 Joh. 1.3. That which we have seen and heard, declare we unto you, that ye may have fellowship with us, and truly our fellowship is with the Father, and with his Son Jesus Christ. From whence we may gather, that man by nature hath not fellow­ship with God. For were this fellowship alrea­dy in a state of nature, then there needed not this means of bringing persons into it. So then you see, that a state of nature, is a state of di­stance from the Blessed God, and so the Scri­pture represents it, Eph. 2.12, 13. At that time (saith the Apostle) ye were without God, and far off.

2. Subjection to Satan. This also is a misery to which we are liable, considered merely in our natural state, and 'tis a great misery. Man ha­ving rebelled against God his Sovereign, he just­ly [Page 319] gave him up to the Tyranny of Satan, by way of curse upon man for his sin. So that now Sa­tan is Prince of this world, as our Saviour calls him, Joh. 14.30. The kingdoms of the world are delivered to him, as himself tells Christ, Luk. 4.5. And hence we read, that the Devil now takes Sinners captive at his will and pleasure, 2 Tim. 2.26. Thus 'tis with man by nature, he is the Devil's Subject. Yea, he is inslaved to such an one, that mortally hates him, and seeks his ruin, and will reward his service with the flames of Hell; which therefore bespeaks man's great misery upon this account.

3. Bodily Deformity, Pains, and Diseases. These also must be numbred with the other mi­series of this life, and make up a great share of them. If man had not sinned, he would not have been liable to deformity of body. 'Tis very pro­bable, that every man had been like Absolom, and much more, from the soal of the foot to the crown of the head without blemish, as you read, 2 Sam. 14.25. But now 'tis common to see persons de­formed in their bodies, of an ill colour or undue proportion; yea some are born with defects and blemishes, as the blind man, Joh. 9.3. and so are deformed from their very birth. And this is not all; but 'tis common also to see persons, labouring under many pains and diseases. Some are com­plaining of the burning Fever; others again, of the cold Ague: Some of the Tooth-ach, or the pains of the Cholick; others again, of the Gout, or Stone. Such is the variety of pains and di­stempers, that attend men in this life, that 'tis hard to number them. I need not tell you, th [...]t [Page 320] man is liable to such kind of miseries, your own experience, or at least daily experience doth suffi­ciently evince it. Now all this came in by sin, and are such miseries as we are liable to from our very birth. Infants have diseases, pains and infirmities, as well as grown persons.

4. Lastly, Another misery of this life, is death it self, which is nothing else but the privation of life, and is terrible to nature. This also is a part of God's curse upon fallen man. Had A­dam continued in his innocent state, 'tis general­ly concluded, he had been immortal. He was made immortal in this sense, viz. conditionally, if he sinned not. This is intimated in that threat­ning, Gen. 2.17. In the day thou eatest, thou shalt surely die. Implying, that if Adam had not eat, he should not have died. But Sin digg'd Adam's Grave, and ushered Death into the world. By sin came death, so saith the Apostle, Rom. 5.12. Death now, though so terrible to nature, is be­come common to Mankind, and reigns over all sorts of men, not only those that are grown up, and deserve to die for their actual Transgression; but also over Infants, who never committed any actual sin, Rom. 5.14. So that we are liable to death as soon as born.

And thus I have shewn you some of the mise­ries of this life, to which we are liable. I have not mentioned all that might be spoken on this head, there are other miseries to which we are liable, both inward and outward, personal and relative. Such as trouble of Mind, unruly Passi­ons, gnawing Consciences, and an Inability of our selves in our natural condition to please God. [Page 321] Such as Poverty, Disgrace and Disappointments of our hopes. Such as crosses in Trade, crosses in our Families, crosses in our Relations. Be­sides the publick troubles of the Common-wealth. Such as the Miseries and Calamities of War, &c. And let this suffice for that second general, what are the miseries of this life, to which we are liable. I come now to make some improve­ment.

Sermon Nineteenth.

OUR Text brings very dolefull tydings to the Children of men. It plainly tells them, that they are by nature Children of wrath. They are liable to the effects of God's wrath, both in this life, and that which is to come.

Having spoken already to the first branch, re­specting the miseries of this life, I come now to speak to the second, which has respect to the life to come. And so the Doctrine before us is this.

D. All men by nature are liable to the miseries of the next life, or the torments of Hell. We are by nature Children of wrath, which wrath is chief­ly manifested in Hell. As the effects of God's wrath are partly in the miseries of this life, so partly in the miseries of the life to come, or the torments of Hell. And to these by nature we are all liable.

In handling this point, I shall take this me­thod.

[Page 329]1. Shew what are the miseries of the next life. And,

2. Demonstrate the truth of the Doctrine.

1. I shall shew what are the miseries of the next life; and under them, the torments of Hell. And here, my Beloved, whilst I treat of this dismal subject, my tongue should quiver, your ears should tingle, and all our hearts should tremble within us. For 'tis to be feared that these torments will be the portion of many amongst us. For man by nature is liable to them. And if we live and die in our natural condition, in our unre­generacy, we shall not escape them. Which yet, let me tell you, are unutterable, inconceiv­able. As eye hath not seen, nor ear heard, nor can heart conceive what God hath laid up for them that love him; so the torments of Hell, and the miseries of the next life, are above our thoughts, and beyond our expressions. Expect not therefore a full description of the torments of Hell and future Misery; I shall only faintly represent it to you in some few particulars, ta­king the Scriptures for my guide herein. I do not delight in this dolefull story; but 'tis best to know the worst of our case, especially when a door of hope is open'd, and we are call'd on to avoid our danger. Now among the miseries of the next life (which shall be the portion of ungodly men, who live and die in a mere natu­ral condition, having never experienced a rege­nerating change) these following are not the least considerable.

1. They shall be brought to God's bar. The Scriptures tell us of a day, when God will judge the world in righteousness, Act. 17.31. Accor­dingly [Page 330] we read, that we must all appear before the judgment-seat of Christ, (who is appointed to be judge) that every one may receive the things done in the body, according to what he hath done, whe­ther it be good or bad, 2 Cor. 5.10. Ungodly Sinners little think of this now, otherwise they would not live so careless and secure in a mere natural unconverted state, as usually they do. But how careless soever they live now, they must one day appear before the judgment-seat of Christ; they must be brought to God's bar, to give an account of all their past deeds, that so they may receive according to what they have done in the body, whether good or evil.

And this being so, it must needs fill them with amazing horror; to think of appearing before that judge, whose anger is incensed, and whose power they cannot withstand. Were they to come and receive a sentence of absolution, then I confess, 'twould be a joyfull day, and it could not be reckon'd among the miseries of the next life. But when they shall come before an an­gry Judge, and shall not be able to speak a word for themselves, and shall have no Advocate, no Friend to intercede for them, but be in expectati­on of a direfull sentence to pass on them: Oh! what a miserable case is this? You may see the condition of such men described, Rev. 6.15, 16, 17. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond-man, and every free-man, hid themselves in the dens, and in the rocks of the mountains; and said to the mountains and rocks fall on us, and hide us from the face of him, [Page 331] that sits on the throne, and from the wrath of the lamb; for the great day of his wrath is come, &c. This place, at least by way of allusion, may be applied to the last Judgment, where shall be no respect of persons. Great and small, Kings and mean Persons, must all appear at God's bar. And what's the issue? Why, they call on the rocks to fall on them, and on the mountains to crush them, that so they may be hid from the face of him that sits upon the Throne, and from the wrath of the Lamb. The Judg­ment-day will appear so terrible to ungodly Sin­ners, unconverted Sinners; and will fill their Souls with such fear, and horror, and tormenting pain; that it cannot be excluded from the num­ber of the miseries of the next life; though, I confess, 'tis but the beginning of them. And if the fear of those miseries that shall befall them, and that dreadfull sentence that shall pass on them, be so awfull, so terrible, what will the feeling of the thing be. And, as they shall be brought to God's bar; So,

2. They shall receive a dreadfull sentence of Condem­nation. The sentence you have recorded, Mat. 25.41. Then shall he say to them on the left hand, depart from me ye cursed into everlasting fire, pre­pared for the Devil and his Angels. In this Cha­pter and Context, we have a description of the day of Judgment, and of the different sentences that shall be past on the righteous and the wick­ed. One shall have a sentence of Absolution; and the other a sentence of Condemnation. Christ will say to the righteous, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, v. 34. But to [Page 332] the wicked he will say, as in the fore-quoted Verse, depart ye cursed into everlasting fire, &c. O dreadfull sentence! enough to fill the stout­est heart with horror and trembling. Every word carries horror with it. (Depart from me.) Here's poena damni, the punishment of loss. They must be banish'd from God, who is the fountain of happiness, the chief good. 'Twas a great trouble to Absolom, that he might not see the King's face. But what is this to the smiles of God, and to a being banished from his presence, in whose presence is fulness of joy. But if they must depart, may they not have a blessing with them? No, the curse of God will go with them. (Depart ye cursed.) No curse so awfull as God's curse. This can seize the very Soul, and never faileth of having effect. But if they must depart from God with a curse, shall it not be to a place of rest, a pleasant place, that may afford some comfort in this cursed exilement? No, they must go into extremity of pain. (Depart ye cur­sed into fire.) Fire denotes the extremity of their torment; for no pains are so tedious, as those of fire, this being an active and furious element, that pierceth and searcheth every part. So that here also is poena sensus, the punishment of sense. They shall not only be deprived of good, but must feel pain, extremity of pain, they must depart into fire. But if it must be so, shall it not be only for some little time? Shall these tormenting, pier­cing flames be soon put out? No, (depart ye cur­sed into everlasting fire.) The fire of, Hell is e­verlasting. It never goes out, there is no inter­mission, no end. The fire of Sodom lasted but [Page 333] for a day. But when the wicked have lain a thousand years in Hell, 'tis but then as the first day. There is no end, no intermission, they shall be tormented day and night, for ever and ever, Rev. 20.10. But if they shall always be in pain, shall they be permitted to have good company, to divert and refresh them? No, (depart ye cur­sed into everlasting fire, prepared for the Devil and his Angels.) Most frightfull companions! But of this more in its proper place. And let this suffice to be spoken in the general to that sen­tence, that shall be past on the wicked, which may justly be reckoned as another misery of the next life. How full of horror are some persons, when they hear but a sentence of temporal death past upon them? But what is this to eternal death? Now after the sentence there will be ex­ecution. And this leads to some other miseries of the next life; which will be the portion of the unconverted.

3. They shall be banished from the joys of Hea­ven. 'Tis a great part, a principal part of the happiness of Heaven, to have the vision and fru­ition of God. To have his smiles and his com­fortable presence. For in his presence there is ful­ness of joy, Psal. 16. ult. How comfortable is this to the Saints on earth, to enjoy the favou­rable presence of God? To have his favour and the light of his countenance, and to see and feel his goings in the Sanctuary? It is, as it were, a little Heaven upon Earth. But this the ungodly shall be deprived of. They shall not see God, they shall not have the beatifick vision. For they shall be punish'd with everlasting destruction from his [Page 334] presence, 2 Thess. 1.9. Depart from me ye cur­sed, this will be their doom. They will be ba­nish'd from God, and not only so, but also from the presence of Christ and his Saints, and the glo­rious Angels, and all the company of the blessed above. When Christ was transfigured, such was the lustre and glory of his person, 'twas good be­ing there, as the Apostle Peter made his observa­tion, Mat. 17.2, 4. His face, 'tis said, did shine as the Sun, and his raiment was white as the light. And as for the Saints, 'tis said, they shall shine as the Sun in the firmament, Mat. 13.43. Their bo­dies shall be made like Christ's glorious body, and we may guess a little, what that shall be, from his Transfiguration, Phil. 3. ult. So that in Hea­ven, there is a blessed Society, glorious Angels, and glorified Saints, all sparkling with an excel­lent brightness, and our blessed Saviour surpassing them all, which must needs tend to the happi­ness of the place. But wicked persons shall be excluded from this blessed Society. Luk. 13.28. Ye shall see Abraham, Isaac and Jacob, and all the Prophets in the kingdom of God, and your selves cast out. Which, no doubt, will fill them with tor­menting envy; to think that others of the same nature, their Neighbours and Acquaintance, en­joy that which they want. And this is not all; they shall not only be deprived of the happiness of Heaven, and the company of the Blessed; but also of the happiness they once enjoy d in this life. For,

4. They shall be banish'd from all the good things of this life. The world is full of God's common bounty. He makes his Sun to shine, and his rain [Page 335] to fall, and gives fruitfull seasons to the good and bad. Yea, the wicked of the world have u­sually the best share of the good things of it, and hence they so little value Heaven. They look on Heaven at a great distance; they scarce believe it, and do not value it, because they find such variety of entertainment for their Lusts and Ap­petites in this life. And therefore if they could but have their will, they would not (many of them) desire to alter their present condition, but would be content with that happiness this world doth afford. But now in Hell they will will want all this; they will be deprived of that common bounty, which they once enjoy'd in this life. Hence the wicked are said to have their portion in this life, Psal. 17.14. It goes no far­ther. There are no enjoyments for them in Hell. There they will find no cups of pleasure, no beds of down, no delicious fare. Those that live now in rioting and drunkenness, and have all to the full, in Hell they will pinch for all this. Their rich banquets, and merry meetings, and jolly companions, and fine habitations shall there cease, and that for ever. There they shall want all earthly comforts, yea so much as a drop of cold water, to quench their thirst, or to cool their tongue; as the instance of Dives, Luk. 16.24, 25. This then is another of those miseries, that wicked men are liable to in the world to come; they shall be deprived of worldly comforts.

5. They shall be sent to a most dismal place. The Palace of Heaven is a glorious place. Sometimes in Scripture, for the pleasantness of it, 'tis cal­led Paradise; and sometimes also for the state­liness [Page 336] of it, 'tis called God's house, his throne, his city; expressions denoting the magnificence of the place. For as the houses of Princes are sui­table to their state; so Heaven, no doubt, is a most glorious place; it being God's house, who is far above all Kings of the earth. Now 'tis a misery to be excluded from this place, especially when forfeited by our own sin. But this is not all the misery of the damned, with reference to their place. They are not only shut out of Hea­ven, but they are also sent to a dismal place, set forth in Scripture by the notion of a Prison, and utter Darkness. 'Tis called a Prison, 1 Pet. 3.19. By which he went and preached to the Spirits in prison. 'Tis spoken of Hell, and of those Souls that were sent to Hell, for their disobedience to Noah's Ministry. And here Hell is compared to a Pri­son, a place of confinement. And that you may not think 'tis a pleasant prison, as some prisons are; 'tis set forth also by utter darkness, Mat. 25.30. Cast ye the unprofitable servant into utter darkness. The prison of Hell is a dark dungeon. The Sun never shines on it. 'Tis a place of hor­rible darkness, without the least glimpse of light or comfort: And therefore the place where the damned shall be, may justly be reckon'd among their miseries.

I know there are some, that would fain questi­on, whether or no there is such a place as Hell, pretending that Hell is nothing but a guilty and inflamed Conscience. And so make Hell to be every-where, where this is. But 'tis good to give heed to God's word. And this informs of a local Hell. 'Tis called in Scripture, [...] [Page 337] [...], a place of torment, Luk. 16.28. And 'tis called also by the name of a place, as applied un­to Judas, Act. 1.25. As for the determinate place where 'tis, I shall not trouble you with the various opinions of men about it. Only this in the general, 'tis an infernal place. We know no more in this matter, than what the Scriptures teach us. And 'tis set forth there, as a place be­neath, Prov. 15.24. 'Tis a place remote, yea at utmost distance from all light, being called in Scripture, utter darkness. And this is sufficient for us to know.

6. Another misery of the next life are fright­full Companions. The damned in Hell shall not on­ly be deprived of the glorious Society of the bles­sed above; but frightfull Devils and reprobate Spirits shall be their company, Mat. 25.41. De­part from me ye cursed into everlasting fire prepared for the Devil and his Angels. 'Twas a sad judg­ment on Nebuchadnezzar, when he was turned out among beasts. But the cursed of the Lord are turned out among Devils. O dreadfull com­pany! enough to scare persons out of their wits, if so be they did but appear now. Do but think with your selves, how loath you should be to live in an house haunted with evil Spirits, that did sometimes really appear and disturb you. Oh! what will you do, when you come to Hell, where these must be your continual companions, and will have no other ease, but in venting their malice and fury upon you. Then, then you will re­member your past folly, and tear your selves with Soul-rending reflections, to think that you are brought to this miserable state. But this [Page 338] leads to the next particular; The worm of Con­science.

7. The damned will be tormented with a ra­ging Conscience. This like an Adder will sting their very Souls, and make them to roar in the bitterness of their Spirits. This is that worm, that the Scripture speaks of, Mar. 9.44. that will prey on the bowels, the most tender part of the damned in Hell, and will torment their Souls by most bitter reflections. This will mind them of all the good things they once enjoy'd, but now want; of all the opportunities of Grace slighted, and how they came to this place of torment through their own fault, the thoughts of which will be very cutting. This will tell them of their good things once enjoyed, their merry company and pleasant houses, that ease and plea­sure they once had in the other world: but a­las, now 'tis all gone, their Mirth is over, their Sun is set, and a dismal night of Darkness and Trouble is come upon them, and there is no re­medy, no hope, the thoughts of which will cut them to the heart. Especially when they consi­der those seasons of Grace, and opportunities for Heaven, that they formerly slighted; and how they stood as fair for the kingdom of Hea­ven, as any of their Neighbours. How God entreated them by his Servants and Ministers to be reconciled unto him; but they would not hearken, they would not give heed to the calls and invitations of God in his word. They would venture, they would go on in a course of fin, and now they have time to repent of it, and to tear themselves by Soul-rending reflections for [Page 339] their past folly, and for being murderers of their own Souls. The thoughts of which will be ve­ry grievous.

8. Lastly, They shall bear the fire of God's wrath. As in Hell there will be the terror of an evil Conscience; so also the fiery indignation of God let out upon the Soul. There is a fire, as well as a worm. An active sense of God's wrath, as well as the cutting reflections of Conscience. Mar. 9.48. Where their worm dieth not, and their fire is not quenched. There is a fire in Hell which shall greatly afflict and torment the dam­ned.

I know 'tis a question, whether in Hell there is material fire designed for the punishment of mens bodies?

That the body will be punish'd as well as the Soul, is plain from Scripture, where 'tis distinct­ly said of each part, that God does destroy body and soul in Hell, Mat. 10.28. And accordingly each will have a suitable punishment. As the Saints in Heaven have not only an happiness for their Souls, in the enjoyment of God; but a confluence also of created excellencies suited to their bodies, which shall be made like to Christs glorious body. So the wicked in Hell, no doubt, will be punish'd in their Bodies as well as Souls. For 'tis very reasonable, that the Body which sinned as well as the Soul, should also be punish­ed together with it.

What the punishment of the body shall be, or what the instrument, I will not determine. Be­cause the Scripture, at least to me, is somewhat dark in it. We read indeed of fire and brimstone. [Page 340] But whether we must take it in a literal sense or a metaphorical, I know not. I dare not say, that there is no material fire in Hell, ordain'd for the punishment of mens bodies; seeing the Scri­pture speaks so often of fire. Neither can I say positively that there is, seeing another interpre­tation may be given to those Scriptures. Yet this I assert, that either sense (literal or meta­phorical) denotes to us the reality, the intense­ness, and extremity of the torment. For what more tormenting to sense than fire? And what fire so furious, so piercing and painfull, as that of brimstone? If 'twill be real, the torment will be great and very amazing. Oh! how dread­full to lie down in scorching flames? And if the expression is metaphorical, perhaps 'twill be great­er; this being but a shadow and faint resem­blance of that torment, which in it self is inex­pressible. Either of them is sufficiently terrible. And God grant, we may never know it by our own experience.

But not to insist on the punishment of the bo­dy, or the instrument of it, or whether material fire is intended and included in that Text above mentioned. That which at present I aim at, is to shew, that God's wrath, let out immediately on the Soul, will be the chief and principal pu­nishment of the damned in Hell. And this also is set forth in Scripture by the name of fire, Per­haps in the place but now mentioned, but espe­cially in Mat. 25.41. where Christ predicting what shall be the sentence, that shall pass on the wicked; he tells us 'tis this, Go ye cursed into everlasting fire prepared for the Devil and his An­gels. [Page 341] Whence we may learn, that the fire of Hell is such as can work on Angelical natures. And what is this, but the wrath of God? Mate­rial fire can't work on Spirits. It may indeed on embodied Spirits, such as our Souls when united to our bodies. And therefore when a person is cast into flames the Soul suffers, as well as the bo­dy. But on pure Spirits, simple Spirits, such as Angels, I don't see how it can operate. It must be a fire of another nature, than our culina­ry fire, or elementary fire. For the Devils have power over this, as in the case of Job. And therefore I conclude, that our Saviour intends chiefly in this place, the fire of God's wrath. And accordingly in Scripture, God is called, a consu­ming fire, Heb. 12. ult. And his wrath is called, fiery indignation, Heb. 10.27.

Now this fire of God's wrath the damned must endure. God will let out his wrath upon them, and will take them immediately into his own hand; which therefore bespeaks the dreadful­ness of the punishment. Consider with me the greatness of it in these circumstances.

1. God will have an immediate hand in their suf­ferings and torments. Which is far worse, than to imploy creatures. For no creature is strong enough to convey all God's wrath, as a Bucket cannot contain an Ocean. Man's wrath and power, and so the force and power of other crea­tures is like themselves, weak and finite. But God's wrath and power, that is infinite, none knows the power of his anger, as the Psalmist tells us, Psal. 90.11. And therefore to be punish'd by God himself, from the glory of his power, as [Page 342] the efficient cause of it, as the Phrase imports, 2 Thess. 1.9. This bespeaks the great dreadful­ness of the punishment. And well might the Apostle draw that inference, Heb. 10.31. Tis a fearfull thing to fall into the hands of the living God. Consider,

2. God will stir up all his wrath. Here in this world, even in the sharpest afflictions, God doth not stir up all his wrath, as the Psalmist speaks, Psal. 78.38. It doth not break out in its full weight. But hereafter on the damned, God will manifest his wrath and power in the high­est degree, and fall upon them, as an Enemy, to the utmost. He will then set himself on work to see what he can do, and what a creature can bear. Rom. 9.22. What if God willing to shew his wrath and make his power known, endured with much long suffering the vessels of wrath, fitted to destru­ction? Consider,

3. The dreadfulness of God's anger in some in­stances, even when his anger is kindled but a lit­tle. What miserable Spectacles were Spira, Ro­gers, and some others upon this account, who chose rather to die than live. How did poor Heman breathe out his complaints; and Job curse the day of his birth, when these arrows of God stuck fast in him? Now, if when God's anger kindled but a little; if when but a spark or two of it, let out on the Conscience in this life, is so terri­ble, so intolerable; what then will it be when God stirs up all his anger, and pours it out on the damned in Hell without mixture? According as you read, Rev. 14.10. Certainly this will be very dreadfull. This will be the principal of all Hell-torments.

Sermon Twentieth.

D. THE Doctrine under present considera­tion is this. All men by nature are lia­ble to the miseries of the next life. (By nature) in my Text is meant our birth-state, and takes in the whole state of nature, from a man s birth, untill he is converted. Whilst we remain in our natural condition (whether Infants or A­dult) we are Children of wrath, and liable to the miseries of the next life as well as this.

In handling this point, I proposed,

1. To shew what are the miseries of the next life. And that being finish'd, I proceed,

2. To demonstrate the truth of the Doctrine. And in order to make our way the more clear, I shall briefly premise a few things, by way of ob­servation, tending thereto.

1. You must note, That we must not attend un­to human affections in deciding this point, but to the voice of God as set down in Scripture. And therefore as one speaks, Non hic agitur durúmne hoc & severum sit, an benignum & liberale; sed u­trum verum neene? i. e. The question is not, whe­ther [Page 347] 'tis a cruel or kind Doctrine; but whether it be true yea or no? If the Scriptures assert it, we must believe it, whether it suits with our affections yea or no. If we give way to our piti­full affections; we may quarrel at the Eternity of Hell-torments, as Origen did, though the Scri­pture is express; as also at many passages of God's Providence, referring to outward tempo­ral Judgments, such as the Drowning of the World, and the destruction of Sodom, where Children were involv'd in the same misery with their Parents.

2. As we are not to attend to humane affe­ctions in this point, so neither to carnal reasonings. Carnal reason will object and tell us, what have we to do with Adam's Sin, that upon the ac­count of it we should be guilty, and exposed to wrath as soon as born? But reason must be brought in subjection unto faith. The word of God is our rule. To the law, and to the testimo­ny. If reason speaks not according to this, 'tis because the light of our mind is dark. Now touching the matter that is before us; the Scri­ptures tell us plainly, that by one man sin entred into the world, and death by Sin, Rom. 5.12. And that we are all by nature Children of wrath, as in my Text. And therefore we ought not to call it into question.

3. Lastly, We must distinguish between the merit of Condemnation, and Damnation it self. Now I don't say, neither am I about to prove, that all men by nature are actually damned; but only this, that considered merely in their natu­ral state, they deserve so to be. And this I [Page 348] shall prove by these following arguments.

1. Because all men by nature, from their birth, are Sinners. I thus argue; where there is Sin, there is the desert of damnation, for the wages of Sin, is no less than Death, eternal Death, as ap­pears by the Antithesis of eternal Life, Rom. 6. ult. Now all men by nature, from their birth, are Sinners, and that upon the account of A­dam's Sin imputed to them. And therefore from their birth, they are liable to Hell and everla­sting Destruction. That all men are guilty of Adam's first Sin, the Scripture is plain in many places, particularly, Rom. 5.19. We are told there, that by one man's disobedience, many were made sinners. So v. 12. By one man sin entred into the world, and death by sin; and so death pas­sed upon all men, for that (or in whom) all have sinned. 'Tis plain from this Scripture that death came by sin. Consequently all persons are guil­ty of sin, on whom death passeth; for God be­ing just will inflict no punishment, where there is no fault. Now death passeth on little In­fants, even those that never sinned, after the si­militude of Adam s transgression, v. 14. There­fore we conclude, that little Infants have sinned, namely, in Adam, for they are uncapable of a­ctual Sin. Now this being so, that all men by nature, from their birth, are Sinners, as being guilty of Adam's first Sin; this is enough to make us liable to eternal Damnation as soon as born. For to all sin there adheres the merit of Damnation.

2. All men by nature are liable to be damned because by nature they are corrupt and unclean. [...] [Page 349] thus argue, nothing that is unclean shall enter into Heaven. So saith the Scripture, Rev. 21.29. And there shall in no wise enter into it anything that defileth. Now all men by nature are cor­rupt and unclean. For who (saith Job, speak­ing of man's birth) can bring a clean thing out of an unclean, Job 14.4. q. d. Man that is born of unclean Parents must needs be unclean. And accordingly David acknowledgeth of himself, (which he speaks as common to all born like him) that he was shapen in iniquity, and con­ceived in sin, Psal. 51.5. So that we are polluted from our very conception, from our very birth. And this being so, hence we are exposed to the Damnation of Hell, because no unclean thing shall enter into Heaven; flesh and blood (or corrupt nature) shall not inhe­rit the kingdom of God, 1 Cor. 15.50. And if we cannot enter into Heaven in our mere natural state, we must of necessity be sent down to Hell; for there is no medium. Heaven or Hell will be the common receptacle of all men at the last day.

3. All men by nature are liable to Hell, and living and dying in their mere natural condition can't be saved, because all men by nature are unregenerate. I thus argue, unregenerate persons, so living and dying, shall not be saved, as is plain from our Saviour, who expresly tells us, Joh. 3.3. Except a man be born again, he shall not see the kingdom of God. Now all men by nature are un­regenerate. I don't say, that none through Grace are regenerate in their infancy. But con­sidered merely in their natural condition, so all [Page 350] are unregenerate. For that which is born of the flesh, is flesh, as our Saviour tells us, Joh. 3.6. i. e. those that are born in a fleshly way, by na­tural generation, are corrupt and unregenerate. If all men by nature were not unregenerate, what need they then to be born again? which yet our Saviour makes absolutely necessary. And if all men by nature are unregenerate, consequently by nature they are liable to Hell, which is the place of all the unsanctified, for without holiness none shall see God, Heb. 12.14.

4. All men by nature are liable to Hell, be­cause all men by nature are God s enemies. I thus argue, God's enemies shall certainly be destroy­ed. This is their doom, as you find it record­ed, Luk. 19.27. Now all men by nature are God's enemies, Rom. 5.10. Now if when we were enemies we were reconciled unto God by the death of his son, &c. The Apostle speaks it of himself and others in their natural condition, and inti­mates that all, during that state, were God's e­nemies. Yea, he tells us farther, that the car­nal mind is enmity against God, (enmity in the abstract) Rom. 8.7. And this being so, no won­der that all men are liable to Hell as soon as born, which is the place for God's enemies.

5. All men by nature are liable to Hell, be­cause all men by nature are the Devil's vassals. The Devil conquered man at the fall; and by the law of Conquest ever since hath rul'd over him. Hence he is called the Prince of this world, Joh. 12.31. And is said ( [...]) to work effe­ctually in the Children of disobedience, Eph. 2.2. And though he cannot spur on Children in their [Page 351] Infant-state to actual sin; yet little Children, con­sidered merely in their natural state, are his sub­jects, are born within the bounds of his king­dom; and therefore are liable to be sent to Hell, this being appointed for the Devil and his Part­ners, Mat. 25.41. Seeing by nature we are the Devil's Subjects, no wonder if by nature we are liable to the same Condemnation with him.

6. Lastly, All men by nature are liable to Hell, because all men by nature are Children of wrath, are justly exposed to God's wrath, as is plain from our Text. Man is not only an ene­my unto God in his natural condition; but God also is an enemy unto man, he is angry with him. The alienation is mutual. 'Tis true, God and Man were once friends. Man was God's favou­rite at his first creation. He was made in God's image, and set over the work of his hand. But Man rebelling against God, has incurr'd his dis­pleasure, has made God his enemy. And as such, God will deal with him, and will send him to Hell, if he live and die in his natural condition. For being by nature Children of wrath, hence we are Heirs of eternal Destructi­on.