IN this Chapter faith is represented as the principle of obedience, conveying vi­gour and strength to other graces, where­by they become operative unto several ends and objects; hence those acts which immediately spring from other graces as their proper stock, are attributed to faith, that being the principle of their heaven­ly, working; in this respect, as the suc­cesse of an Army redounds to the Generals Honour, so the Vi­ctory which is effected by other Christian qualities, is here a­scribed to faith, which animates them, and leads them forth as their chief Captain; this is intimated in the Text, in which we may observe,

[Page 30]1. A Proposition, But without Faith it is impossible to please God; that grace being the medium of our communion with God, as it gives through Christ an admission and approach to him; and in this respect is opposed to drawing back, Hebr. 10.38.

This is the Heathens Cred [...]. [...]. Epicte­tus.2. The Argument to confirme it, For he that comes to God must believe that he is, and that he is a rewarder of them that diligently seek him: that is, our Addresses to God, are grounded upon a firme assent to Gods being and bounty.

First, An assent to his being is absolutely necessary, other­wise acts of worship are as a Ball struck into the open air, which returns not to us; without the entire assurance of a determi­nate object, Religion will fail and vanish, this belief is general and speculative.

Secondly, An assent to his bounty, that he will blesse those who diligently seek him; this is particular and applicative, and it follows from the other; for the notion of a Benefactour is included in that of a God; take away his rewards, you un­god him: Now the stedfast acknowledgement of this, can on­ly draw the soul to perform ingenuous and acceptable service; for the naked contemplation of those amiable excellencies which are in the Deity, can never conquer our natural feare, nor quench our enmity against him; the reflection upon his righteousnesse and our guilt, fills us with terrour, and causes a dreadful flight from him; but the hope of his remunerating goodnesse, is a motive agreeable, and congruous to the brest of a man, and sweetly leads him to God; Religion is the submission of our selves to God, with an expectation of reward.

I shall Treat of the first Branch of the argument; He that comes to God, must believe that he is. The firm belief of Gods being, is the foundation of all Religious worship; in the di­scussing of which, my design is to evince that Supreme Truth, that God is. The ev [...]dence of this will appear to the light of reason, and fai [...]h, by an appeal to nature, and Scriptures: I shall produce three Arguments from nature, which may con­vince an Infidel there is a God. The first is drawn from the [Page 31] visible world. The second from natural conscience. The third from the consent of Nations.

First, in the Creation; his essence and Attributes are clear­ly revealed, his absolute power, unerring wisdome, and infi­nite goodnesse, are discovered to every capacity; therefore the Apostle urges this as the most proper Argument to convince the Heathens, Acts 14.15. that they should urn from their vanities, to the living God which made heaven and earth, and sea, and all things that are therein; to this they must natu­rally assent; as shadows represent the figure of those bodyes from whence they are derived; so in the world there are such traces of the Divine perfections, that it is easie to inferre there is a Soveraign being which is the cause of it; all the creatures and their various excellencies, are as so many beams which reflect upon this Sun, or lines which direct to this Centre; nay, the meanest being carries some impression of the first cause, as the image of a Prince is stampt upon a penny, as well as upon grea­ter mony; the beasts will instruct, and the mute fishes teach the Atheist there is a God; and though he is not discerned by the outward sight, yet the understanding will as certainly disco­ver him, as it doth an invisible spirit in a living body; and that,

1. From the being of the world, and its parts; it is appa­rent to sense, and acknowledged by all, that some things are of a late beginning, but those things could not proceed from themselves, for then they should work before they were, and the same things should exist, and not exist at the same instant, and in the same respect, but this implies a contradiction; it follows then they had their Original from without; we finde the experience of this in our selves; the number of our dayes declares there was a time in which we had no being, and therefore we could not produce our selves.

Now, if man which is the most perfect of visible crea­tures, presuppose a Maker, then may we sufficiently inferre a Creation, where we finde far lesse perfection; and this is true, not only of things which are visible, but of all other beings; till at last we arrive at the Supreme cause, whose being is necessary and independent.

Besides, if we consider that from nothing he hath produced their beings, and so united those two distant extreams of be­ing, and not being, we may infer his power to be infinite; the greatest difference imaginable between two finite beings, admits of some proportion, and measure; but between that which is, and that which is not, the distance exceeds all ap­prehension; so that from the meer existence of things, it is e­vident that there is a first cause, which is independent and infi­nite, and this is God.

2. We may certainly argue the being of God from the con­sent of parts in the world, and their perpetual confederations to support the whole. Confusion is the effect of chance, but order is the product of Art and industry; when we consider in a Watch, how the different wheels by their unequal motions agree in distinguishing the houres, and with that exactnesse, as if they were inspired by the same intelligence, we presently conclude it to be the work of an Artificer; for certainly pieces of Brass could never have formed and united themselves in that method; proportionably when we view the Harmony of all things in the world, and how disagreeing natures conspire to­gether for the advantage of the whole, we may collect there is a Divine Spirit, which hath thus disposed all things; we will not make a curious enquiry into this; an eminent decree of knowledge in several faculties, would but imperfectly dis­cover the proportion and measures which the eter­nal minde hath observed in the frame of nature; it will suffice to glance at those which are exposed to the view of all.

The Sun which is the eye and soul of the world, in its si­tuation and motion, is a sign to us there is wisdome and coun­sel in its Authour; it's fixt in the midst of the Planets, that it may dispense its light and heat for the advantage of the lower world; Quid potest es­se tam apertum, tamque perspi­cuum, cum coelum suspeximus, caelestiaque contemplati sumus, quam aliquod esse numen prae­stantissimae mentis quo haec regantur. Tull. in secundo de natura deorum, &c. lib 2. de divi­natione; esse praestantem aliquam, aeternamque naturam & eam suspiciendam adorandam que hominum generi pulchritudo mundi o [...]doque rerum coelestium cogit confiteri. if it were plac't in a higher or lower Orb, the jarring Elements, (which by its influence, are kept in an equal poise [Page 33] and proportion) would break forth into disorders; and those invisible chaines and connexions which fasten the parts of na­ture, would presently be broken; the regularity and constancy of its motion discovers a Deity; by its course from East to West, it causes the agreeable vicissitude of day and night, and maintains the amiable war of light and darkness; this distin­ction of time is necessary for the pleasure and profit of the world; the Sun by its rising, chases away the shades of the night, to delight us with the beauties of the Creation; 'tis Gods He­rald which calls us forth to the discharge of our work; Psa. 104.22, 23. this go­vernes our labours, and conducts our industry; this animates nature, and conveys a pleasure even to these beings which are insensible; without the day, the world would be a fatal and disconsolate grave to all creatures; a Chaos without order, acti­on, or beauty; thus by the Sun-beams we may clearly see a Divine providence. Besides, when it retires from us, and a Curtain of darknesse is drawn over the world, that proves the wisdome and goodnesse of God; the Psalmist attributes the di­sposition of day and night to God, the day is thine; Psal. 64.16. and with an Emphasis, the night also is thine; notwithstanding its sad appearance, yet it is very beneficial; its darknesse enlightens us, its obscurity makes v sible the Ornaments of heaven, the stars, their aspects, their dispositions, their motions which were hid in the day; it unbends the world, and gives a short and necessary truce to its labours, it recreates the wasted spirits; 'tis the Nurse of nature, which poures into its bosome those sweet and cooling dews which beget new life, and vigour: the divine providence is also eminent in the manner of this dispensation; for the Sun finishing its course about the world in the space of twenty four houres, I speak of that part of the world which is inhabited. causes that successi­on of day and night, which doth most f [...]tly temper our labour and repose; whereas if the day and night should each of them continue six entire months, this division would be very incon­venient for us: We may farther observe a wise providence in the diversity it hath used to lengthen and shorten the dayes and nights for the advantages of several Countryes; for that part of the earth which is under the line, being scorcht with immo­derate heat, wants a continual supply of moysture; therefore the longest and coolest nights are there; but it is otherwise in [Page 34] the Northern parts, for the beams of the Sun being very fee­ble there; providence hath so disposed, that the dayes are ex­tream long, that so by the continuance of the heat, the fruits may come to maturity and perfection. And as the difference of day and night, so the diversity of seasons proceeds from the motion of the Sun, which is a work of providence, no lesse admirable than the former; as the motion of the Sun from East to West, Psal. 74.17. Thou hast made the Summer and Winter. makes the day and night, so from North to South, causes Summer and Winter; by these the world is pre­served; Summer crownes the earth with flowers and fruits, and produces an abundant variety for the support of living crea­tures; the Winter which seems to be the death of nature, rob­bing the earth of its heat and life, contributes also to the Uni­versal good; it prepares the earth by its cold and moysture for the returning Sun; in the succession of these seasons, the Divine Providence is very conspicuous; for since the world cannot passe from one extream to another, without a dangerous alteration; to prevent this inconvenience, the Sun makes its approaches gradually to us, the Spring is interposed between the Winter and Summer, that by its gentle and temperate heat, it may dispose our bodyes for the excesse of Summer, and in the same manner the Sun retires by degrees from us, that so in the Autumne we may be prepared for the asperities of the Win­ter: And to close this part of the Argument, the invariable succession of times and seasons is a token of the same provi­dence; the Sun which runs ten or twelve millions of Leagues every day, never failes one minute of its appointed time, nor turns an inch out of its constant course, but inviolably observes the same order; so that there is nothing more regular, equal, and constant, than the succession of day and night; to ascribe this to hazzard, is the most absurd extravagance; for in the ef­fects of chance there is neither order nor constancy; as we may see in the casting of a Dy, which hardly falls twice toge­ther upon the same square; it is necessary therefore to con­clude that an intelligent principle, guides the revolutions of the Sun, thus uniformly for the advantage of the world. Psalme 19.1, 2, 3. The heavens declare the glory of God, the firma­ment shews his handy work. Day unto day utters speech, and night unto night addes knowledge; There is no speech nor lan­guage [Page 35] where their voice is not heard; what is that language and voice, but a Universal Sermon to the world of Gods being and excellency?

Let us now consider that vast extent of aire, which fills the space between heaven and earth; this is of so pure a nature, that in a moment it transmits the influences of heaven to the lower world, this serves as an arsenal for thunders and lighten­ings, whereby God summons the world to dread and reverence; this is a treasury for the clouds, which dissolving in gentle showers, refresh the earth, and call forth its seeds into flou­rishing and fruitfulnesse; this fannes the earth with the wings of the winde, allaying those intemperate heats which would be injurious to its inhabitants; this is the Region for the Birds, wherein they passe as so many self-moving Engines praising the Creatour, this serves for the breath and life of man; from hence we may conclude the wisdome of a God, who so go­vernes the several Regions of the aire, as by them to con­vey blessings for the necessities of man, and to send judgements for the awakening the secure to seek after God.

Let us now descend to the Sea, and see how that informes us there is a God; 'tis a Truth evident to reason, that the proper place of the waters is next to the aire above the earth; for as it is of a middle nature between these two Elements, be­ing purer and lighter than the earth, but more grosse and heavy than the aire, so it challenges a situation between them; that as the aire on all parts encompasses the Sea, in like manner the Sea should overspread the earth, and cover the whole sur­face of it; that its natural inclination is such, appears by its continual flowings; who then hath arrested its course, and stopt its violence? who hath confined it to such a place and com­pass, that it may not be destructive to the world? certainly no other, but the great God who first gave it being and motion; besides, that which renders the power of God more conspicuous, is that by so weak a bridle as the sand, its rage is bounded; when it threatens the shore with its insulting waves, you would fear lest it should swallow up all, but it no sooner touches the sand, but its fury is turned into froth; it retires, and by a kind of sub­mission, respects those bounds which are fixt by the Creatour. [Page 36] Now, that the fiercest Element should be represt by the fee­blest thing in the world, and that which breaks the Rocks, be limited by the sand, is a wonder of providence; therefore the Lord alledges this as an effect only proceeding from his power, and challenges an incommunicable glory upon this account. Job 38.8, 9, 10, 11, verses, Who shut up the Sea with doores, when it brake forth as if it had issued out of the womb? when I made the cloud the garment thereof, and thick darknesse a swadling band for it; and brake up for it my decreed place, and set barres and doores; and said, Hitherto shalt thou come, and no farther, and here shall thy proud waves be stayed.

Besides, its extent is no lesse worthy of admiration, it wash­es the four parts of the world, and so it is the bond of the U­niverse, by which the most distant Nations are united, the medium of commerce and Trade, which brings great delight and advantage to men, by it the commodities which are peculiar to several Countryes are made common to all; thus may we trace the evident prints of a Deity in the very waters; if we change the scene, and view the earth, we may perceive clear signes of a Divine providence: If we consider its position, it hangs in the midst of the ayre, that it may be a convenient habitati­on for us; or its stability, the ayre its self is not able to beare up a feather, yet the earth remains in it fixt and unshaken, notwithstanding the stormes and tempests which continually beat upon it; from hence we must conclude an invisible, but powerful hand supports it; 'tis reckoned amongst the Mag­nalia Dei, Job 38.4, 6. Where wast thou when I laid the foun­dations of the earth? whereupon a e the foundations thereof fa­stened? or who hath laid the Corner-stone thereof? Moreover the various disposition of its parts, the Mountaines, the Valleys, I might in­stance in its productions; in plants, their roots whereby they draw their nourishment, the firmness of their stalk by which they are de­fended against the violence of winds, the expansion of their leaves by which they receive the dew of heaven; or in fruits, which are produc'd answerable to the difference of seasons, those which are cold and moyst to allay our heat in summer, and those which are of a firmer consi­stency in Autumn, that they may serve the delight and use of man in winter, from whence the notice of a Deity is afforded to us. the Rivers which are as the veins which convey nourishment to this great body, all intimate there is a God.

Thus if we behold the excellent order of the parts of the World, their mutual correspondence for their several ends, the heavens give light, the aire breath, the earth habita­tion, the sea commerce; The World is stiled by Sa in Basil, [...]; the School of rational spirits, wherein they are instructed in the knowledge of God. we must break forth There is a God, and this is his work; but how few are there who read the Name of God which is indelibly printed on the frame of nature? who see the excel­lency of the cause in the effect? who contemplate all things in God, and God in all things? from our first infancy we are accustomed to these objects, and the edge of our apprehensions is rebated; the commonnesse of things takes away our esteem; we rather admire things new than great; the effects of Art, than the marvails of nature; as the continual view of a glittering object dazles the eye, that it can­not see; so by the daily presence of these wonders, our minds are blunted, we lose the quicknesse and freshnesse of our spirits.

I shall finish this Argument by reflecting upon man, who is a short abridgement of the world; the composure of his bo­dy, the powers of his soul, convince us of a wise Providence; who but a God could unite such different substances, an imma­terial spirit with an earthly body? who could distinguish so many parts, assigne to them their forme, scituation, tem­perature, with an absolute fitnesse for those uses to which they serve? we must joyne with the Apostle, Acts 17.27, 28. The meer consideration of the least part of mans bo­dy, opened the eyes of one of the most learned Atheists in the World. Galen. l. 3. de usu partium, describing the use of our parts, saith, [...]. He is not farre from every one of us; we may finde him in the activity of our hands, in the beauty of our eyes, in the vivaci­ty of all our senses; in him we live, move, and have our being. And to look inward, who hath endued the soul with such distinct and admirable faculties? The understanding which exercises an Em­pire on all things, which compounds the most dis­agreeing, and divides the most intimate, which by the lowest effects ascends to the highest cause; the Will which with such vigor pursues that which we esteem amiable and good, and recoiles with aversation from that we judge pernicious and evil; the Memory which preserves fresh and lively the pictures of those things which are committed to [Page 42] its charge. Certainly after this consideration, we must naturally assent there is a God who made us, and not we our selves.

3. We may argue there is a God from the operations of natu­ral Agents for those ends which are not perceived by them. Al­though in men there is a rational principle which discovers the goodnesse of the end, and selects such means as are proper for the accomplishing of it, and so their actions are the product of their judgement; yet 'tis impossible to conceive that the inferi­our rank of creatures, whose motions flow from meer instinct, can guide themselves by any Counsel of their own: Now all their operations are directed to their proper ends without any variation, Si quid est quod efficiat ea quae homo licet ratione sit praeditus, facere non posset, id profecto est majus, & sortius, & sapientus homi­ne. Chrysippus. & in that order as exceeds the invention of man. It is admirable to consider how brute creatures act for their preservation; they are no sooner in the world, but they presently flie from their enemies, and make use either of that force or craft which they have to defend themselves; they know that nourishment which is convenient to preserve them, and those remedies which may restore them. By what Counsel doth the Swal­low observe the season of its passage? in the beginning of Autumn it takes its flight to a warmer Climate, and returns with the Sun a­gain in the Spring. By what fore-sight doth the Ant prepare its store in Summer to prevent that ensuing want which otherwise it would suffer in Winter? Doth the Sun deliberate whether it shall rise, and by diffusing its beams, become the publick light of the World? or doth a Fountain advise whether it shall stream forth in a fluent and liberal manner? even the actions of men which are purely natural, are done without their direction: Nay, natural bodies will part with their own property, and crosse their own inclinati­on for an universal good; the aire, a light and nimble body that does naturally ascend, yet for a general good, to prevent a breach in nature, it will descend: And those things which have a natural opposition, [...]. Aristotel. l. de mundo. yet constantly accord and joyne together to preserve the whole; certainly then a Divine Spi­rit guides and directs them. If we see an Army com­posed of several Nations, (between whom there are great antipathies) yet march in rank and order, and with equal courage fight for the safety of a Kingdom, [Page 43] we presently conclude there is a wise General who thus united them: And is there not greater reason to believe that a Soveraign Spirit governs the Host of heaven and earth, and unites them to maintain the peace of the World? To assert that ir­rational creatures act for a general and unknown good, without the motion of a higher cause, is equally unreaso­nable, as to say a curious Picture is drawn by a Pensil without the hand of the Painter which guided it in every line according to the Idea of his minde. We must then of necessity infer that those particular causes which cannot conduct themselves, are directed by an universal cause which cannot erre; and thus we see the whole World is an entire and continual Argument of Gods Being and Attributes.

Secondly, The second Argument is drawn from natural consci­ence, which is a subordinate God, and acts all things with respect to a higher Tribunal; as Saint Paul speaking of those visible Testimonies which God hath exprest to men in the Creation, saith, Acts 14.17. that he left not himself without a witnesse, gi­ving them rain, and fruitful seasons; by the same proportion we may say God hath not left himself without an internal witnesse, having planted in every man a conscience whereby he is dignified above the lower order of beings, and made sensible of the su­preme Judge, to whose Tribunal he is subject; now consci­ence in its double work, as it accuses or excuses by turns upon good or bad Actions, proves there is a God.

1. Natural conscience being clear and innocent, is the life­guard which secures from fears: vertuous persons who have not offered violence to the light of conscience, in times of danger, as in a fierce storme at Sea, or fearful Thunder at Land, when guilty spirits are surprized with horrour, they are not liable to those fears, being wrapt up in their own innocency; Parcus Deorum cultor & infre­quens, insanien­tis dum sapi­entiae consultus erro nunc retrorsum vela dare at (que) iterare cursus cogor relictos: Nam (que) Diespiter igni corusco nubila dividens, f [...]etum (que) per purum tonanteis egit equos volucrem (que) currum. Horat. ad 34. l. 31. the reason of their secu­rity proceeds from a belief that those terrible works of nature are ordered by an intelligent and righteous providence which is God.

[Page 44]2. It gives courage and support to an innocent person, when op­prest and injured by the unrighteous; the natural conscience so long as it is true to its self by adhering to honest principles, it is victorious against all attempts whatsoever; si fractus illabatur orbis; if the weight of all the miseries in the world should come rushing upon him at once, it would bear up under them all, and stand unbroken in the midst of those ruines; the spirit of a man is of strength enough to sustain all his infirmities; as a Ship lives in the rough Seas, and floats above them, the waters being with­out it; so a vertuous person rides out all storms, and is preserved from sinking, because the fury of worldly troubles cannot reach beyond his outward man; the conscience which is the mans strength remains firme and unshaken; yea, as those Roses are u­sually sweetest which grow near stinking weeds; so the peace, joy, and glory of a good conscience is then most sensible, when a man is otherwise in the most afflicted and oppressed state; now from whence proceeds this calmnesse and serenity, this vigor and con­stancy of spirit, but from the apprehension of a supreme Judge, who at the last will vindicate their cause?

2. We may clearly evidence there is a God, from the accusati­ons of a guilty conscience; this is that never dying worme which if a sinner treads on, it will turn again; this is a temporal hell, a spiritual Tophet; what torments are there in the Regions of dark­nesse, which an accusing conscience doth not inflict on a sinner in this life! so intolerable are the stings of it, that many have took Sanctuary in a Grave, and run upon the first death to pre­vent the miseries of the second. Now the shame, horror, de­spair, and that black train of affections which lash an offender for his vicious acts, discovers there is a principle within which threa­tens vengeance from a righteous and angry God: This Argument will be more pressing, if we consider that conscience attaches a sinner

First, for secret crimes, which are above the cognizance of men; conscience is Gods spy in our bosomes, which mixes it self with all our thoughts and actions; let a man therefore take what course he will to hide his offence, let him sin in the closest retirement that [Page 45] humane policy can contrive, where there is no possibility of legal conviction, yet his Accuser, his Judge, his Hel is in his own bosome; when the sin is most secret, conscience brings in the evidence, produces the Law, urges the penalty, passes the sen­tence, begins the punishment; so that the sinner is [...], self-condemned for those sins which are not punishable by man; yea, sometimes a discovery of concealed sins (though certainly bringing temporal death) hath been extorted by the horror and anguish of an accusing conscience; the reason of all is because in secret sins, conscience appeals to Gods Omnisciency, who is grea­ter than our consciences, and knows all things, 1 John 3.20. And upon this account it is praejudicium judicii, a kinde of antedated day of judgement, a domestical dooms-day, and brings upon a sinner the beginning of his sorrows.

2. It stings with remorse for those sins which are above the pow­er of man to revenge; those who command Armies, and by their greatnesse are secured from the penalties of the Law, yet conscience sets their sins in order before their eyes; and these as so many armed men charge them thorow, and overwhelme them; many instances there are; Belshazzar in the midst of his cups and bravery, how was he invaded by fear and horrour, when he saw the hand-writing on the Wall! the whole Army of the Per­sians could not discourage his spirit; but when conscience revived his guilt, and the apprehensions of Gods justice, he sunk under the burden; the hand-writing from without was terrible, because conscience opened a hand-writing within. Tiberius the Empe­rour who was doubly dy'd in unnatural lusts and cruelties, could neither evade nor dissemble the horrors of his mind; Nero after the barbarous murdering of his mother, was always pursued by imaginary Divels, his distracted fancy representing to him furies and flames ready to torment him. How many Tyrants have trembled on the Throne, when the condemned innocents have rejoyced in their sufferings! from hence we may infallibly conclude the con­science of the most powerful sinner is under the feeling of a Dei­ty; for if there were no punishments to be feared but those the Magistrate inflicts in his own Dominions, why are Soveraign Ma­gistrates themselves under terrors for their vitious actions! and [Page 46] those who are not subject to any humane Tribunal, why do they with such fury reflect upon themselves for their crimes? certainly it proceeds from hence, that natural conscience dreads the supreme Judge, seeing nothing is able to shelter them from his Tribunal, nor restrain his power when he will take vengeance on them.

In vain doth the Atheist reply that these fears are the product of a common false opinion, which is conveyed by education, to wit that there is a God who is provoked by sin; and that ignorance in­creases these terrors, as little children fear bug-bears in the dark; for 'tis certain,

First, That no Art or endeavour can totally free a sinner from these terrors, whereas groundlesse fears are presently scatte­red by reason; and this argues there is an inviolable principle in nature which respects a God. We know there is nothing more disturbs the spirit than fear, and every person is an enemy to what torments him; hence the sinner labours to conquer conscience, that he may freely indulge himself in sin; but this is impossible; for conscience is so essential, that a soul cannot be a soul without it, and so inseparable, that death it self cannot divorce a man from it; perire nec sine te nec tecum potest; it can neither dye with the sinner, nor without him; 'tis true the workings of it are unequal; as the pulse doth not always beat alike, but sometimes more violent, and sometimes more remisse; so this spiritual pulse is not always in equal motion; sometimes it beats, sometimes it intermits, but returns again; those scorners who run a course of sin without controule, and seem to despise hell, as a meer noti­on, yet they are not free from inward gripes; conscience arrests them in the Name of that God whom they deny; although they are without faith, they are not without fear; desperate sinners ruffle it for a time, and drench themselves in sensual pleasures, to quench that scintilla animae, that vital spark which shines and scorches at once; but all in vain; for it happens to them as to Malefactors, who for a time drown the apprehension of their danger in a Sea of drink; but when the fumes are evaporated, and they seriously ponder their offences, they tremble in the fearful expectation of the Axe or Gallows. A sinner may conceal his fears from others, and appear jolly and brave, when conscience stings him with se­cret remorse; as a Clock seems to be calme and still to the eye; [Page 47] but 'tis full of secret motions within; under a merry countenance there may be a bleeding heart: To conclude, so far is a sinner from being able to quench these terrors, that many times the more they are opposed, the more powerful they grow; thus ma­ny who for a time breathed nothing but defiances to conscience, and committed sin with greedinesse, yet conscience hath with such fury returned upon them, that they have run from profanesse to superstition, as fugitive slaves are forc't back to their Masters, and serve in the vilest Drudgery, fearing severe punish­ments.

2. The best men who enjoy a sweet calmness, and are not disqui­eted with the terrors of conscience, they abhor that Doctrine which discards the fear of a Deity; so that those who are most freed from these terrors, believe them to be radicated in nature, and grounded upon truth; and those who esteem them vain, are most furiously tormented with them; in which respect the Divine goodnesse shines forth in the greatest lustre towards those who love and fear him, and his justice against those who contemn it; thus Caligula who was the boldest Atheist in the world, yet when it thundred, ran with trembling under his bed, as if God from hea­ven had summoned him to judgement; whereas Socrates, who was the Heathens Martyr, died with the same tranquility of spirit wherein he lived.

3. 'Tis worthy of our serious thoughts that these terrors of con­science are most dreadful when the sinner approaches death; the sense of guilt which before was smothered, is then revived; con­science like a sleeping Lyon awakes and destroys at once; experi­ence t [...]lls us many sinners who have lived in a sencelesse, dye in a desperate manner; and from whence doth this proceed but from the presages of a future judgement! conscience antici­pates the vengeance of God; then the Alarums are encreast, and the storme is more violent; for the soul being sensible of its immortal nature, extends its fears to Eternity, and trembles at him who lives for ever, and can punish for ever.

Argument 3. The consent of Nations agrees in the belief of a God; although the Gentiles did grossely mistake the life and essence of the infinite Deity, imagining him to be of some humane forme and weaknesse, and in this re­spect were without God in the world; yet they conspired in the acknowledgement of a Divinity; the multiplicity of their false gods strengthens the Argument; it being clear they would rather have any God then none; and this belief cannot be an imposture, because 'tis

First, Universal; What Nation so barbarous as not to worship a God? certainly that which is common to all men, hath a founda­tion in nature.

Secondly, 'tis perpetual; falshoods are not long lived; but the Character and Impression of God is indelibly sea­led upon the spirits of men. Thus we see the Univer­sal Reason of the World to Determine there is a God.

2. The Scripture proves there is a God to faith; Psal. 19. David speaking of the double manifestation of God by his Works and his Word, appropriates a converting power to the Word; this exceeds the discovery of God in the Creation, in respect of its clearnesse and efficacy: Psalme 138.2. Thou hast magnified thy Word above all thy Name. There are more apparent Characters of Gods Attributes and Perfections in the Scripture, than in the Book of Nature; in the Creation there is Ʋestigium, the foot-print of God; but in the Word there is Imago, his Image and lively Representation: As the Angels when they assumed visible bodies, and appeared unto men; yet by the brightnesse and Majesty of their appearance, discovered themselves to be above an humane Original; so the Scri­ptures although conveyed to us in ordinary language and words, yet by their authority and sanctity evidence their Divine descent; and that there is a holy and righteous God from whom they proceed.

There is a vehement Objection urged by A­theists in all Ages against a Divine Providence, and consequently against Gods Being: We may hear the Tragedi­an thus resenting it: Sed cur idem, Qui tanta regis sub quo vasti Pondera mundi librata suos Ducunt orbes, hominum ni­mium Securus ades? non sollicitus Prodesse bonis, nocuisse malis. Senec. Hippol. The af­flicted state of innocency and goodnesse, and the prosperous state of oppression and wickednesse. Honest men suffer, whilest the unrighteous and profane swim in the Streames of Prosperity; hence they concluded fortuna certa, aut incerta natura, had the charge of these sublunary things; even the holy Prophet himself was liable to this temptation, Psal. 73.9, 10, 11, 12, 13, 14. he saw that as the clean Creatures were sacrificed every day, the Tur­tle and the Lamb, the Emblems of innocency and charity, whilest the Swine, and other unclean Creatures were spared; Plutarch and Seneca, and Cicero, have rendred satis­faction concerning this me­thod of the Divine Provi­dence. So good men were har­rast with troubles, when the wicked were ex­empted, and this shook his faith; but by entring into the Sanctuary of God, where he understood their end, he comes off with victory; now for the removing this Objection, Consider

First, we are not competent Judges of Gods actions; we see but one half of Ezekiels Vision; the Wheels, but not the eye in the Wheels; nothing but the Wheels on which the world seems disorderly to run, not the eye of Providence which governs them in their most vertiginous changes: The actions of God do not want clearnesse, but clearing: What we cannot acquit, is not to be charged on God as unjust; the stick which is streight, being in the water seems croo­ked, by the refraction of the beams through a double medi­um; we see through flesh and spirit, and cannot distinctly judge the ways of God; but when we are not able to com­prehend the particular reasons of his dispensations, yet we must conclude his judgements to be right, as will appear by ob­serving

Secondly, The sufferings of the righteous do not blemish Gods justice.

[Page 50]1. God always strikes an offender, every man being guil­ty in respect of his Law. Now though love cannot hate, yet it may be angry; and upon this account, where the judge­ments of God are a great deep, unfathomable by any finite understanding, yet his righteousnesse standeth like the high Mountains, (as it is in Psalme 36.) visible to every eye; if the most righteous person shall look inward, and weigh his own carriage and desert, he must necessarily glorifie the ju­stice and holinesse of God in all his proceedings.

2. The afflictions of good men are so far from staining Gods justice, that they manifest his mercy; for the least sin being a greater evil than the greatest affliction; God uses tem­poral crosses to prevent or destroy sin; he imbitters their lives to wean their affections from the World, and to create in them strong desires after heaven; as long as the waters of tribulation are on the earth, so long they dwell in the Ark; but when the Land is dry, even the Dove it self will be wan­dring, and defile its self: When they are afflicted in their out­ward man, it is that the inward man may be revived; as birds are brought to perfection by the ruines of the shell: that is not a real evil which God uses as an instrument to save us. Who will esteem that Physitian unjust, who prevents the death of his Patient by giving a bitter potion?

3. If the Righteous be thus afflicted upon earth, we may conclude there is a reward in the next World; if they are thus sharply treated in the way, their Countrey is above, where God is their portion and happinesse.

Thirdly, The temporary prosperity of the wicked reflects no dis­honour upon Gods justice or holinesse; for God measures all things by the Standard of eternity; a thousand years to him are as one day. Now we do not charge a Judge with unrighteousnesse, if he defer the execution of a Malefactor for the day; the longest life of a sinner bears not that proportion to eternity; besides, their reprieve increases and secures their ruine; they are as Grapes which hang in the Sun till they are ripe, and [Page 51] fit for the Wine-presse. God spares them now, but will pu­nish them for ever; he condemns them to prosperity in this world, and judges them not worth his anger, intending to poure forth the vials of his wrath on them in the next.

Fourthly, The more sober Heathens have concluded from hence there is a judgement to come; because otherwise the best would be most miserable, and the ungodly prosperous; from hence they have inferred, that because all things are dispenc't in a promiscuous manner to the just and unjust in this world, therefore there must be an after-reckoning.

Fifthly, There are many visible examples of the goodnesse and justice of God in this World; either in rewarding afflicted innocen­cy, or punishing prosperous iniquities. He that shall read the sto­ry of Joseph, and consider that wonderful chain of causes managed by the Divine Providence; how God made use of the treachery of his brethren, not as a sale, but a conveyance; how by the Prison he came to the principality, must conclude there is a watchful eye which orders all things: And how many in­stances are there of Gods severe, and impartial justice? there is no State or History but presents some examples; wherein an exact proportion in the time, measure and kind between the sin and punishment, is most conspicuous; the unnatural sin of Sodom was punish't with a supernatural showre of fire and brim­stone: Pharaoh had made the River guilty of the blood of the He­brew Infants; his first plague is the turning of the River into blood; Adonibezec is just so served as he did by the seventy Kings; Judas who wanted bowels for his Lord, wanted bowels for himself in life and death; for he hanged himself, and his bowels gushed out; and thus the punishment as a hand, points at the sin, and convinces the World of a Deity.

Use 1 Ʋse 1. This is just matter of terror to Atheists, which are of three sorts;

• 1. Vita.
• 2. Ʋoto.
• 3. Judicio.

First, To those who are practical Atheists vita, in life, who live down this truth, denying God in their lives; sad and certain it is, that many who pretend they know God, yet so live they, as if there were no Deity to whom they must give an account: Such are the secure, that sleep in sin, notwithstand­ing all Gods thunder; and if ever sleep were the true image of death, this is the sleep. The sensual who are so lost in car­nal pleasures, they scarce remember whether they have a soul; if at any time conscience begins to murmure, they relieve their melancholy thoughts with their company and cups, like Saul, sending for the Musick when the evil spirit was upon him. The incorrigible, who notwithstanding the de­signes of Gods mercy to reduce them; although Providences, Ordinances conspire to bring them off from their evil ways; yet they persist in their disobedience: Let such consider it is not a loose and ineffective assent to the being and perfections of God which will save them; God is not glorified by an unactive faith; nay, this will put the most dreadful accent, and the most killing aggravations on their sins; that believing there is a God, they dare presumptuously offend him, and pro­voke the Almighty to jealousie, as if they were able either to evade, or to sustain his wrath; 'tis the greatest prodigy in the World to believe there is a God, and yet to disobey him; this renders them inexcusable at the last.

Secondly, To those who are Atheists voto, in desire, Psal. 14. The fool hath said in his heart there is no God; the heart is the Fountain of desires, he wishes there were no God; this Atishem springs from the former; men live as if there were no God, and then wish there were none; guilt always begets fear, and fear hatred; and that strikes at the being of the object that is hated; as Malefactors desire there were no Law nor Judge, that they might escape deserved punish­ment. Well their desires are as visible to God as their actions are to men, and in the day of Revelation there will be a propor­tion of Wrath answerable to the Wickednesse of their hearts.

Thirdly, To those who are Atheists judicio, in opinion; these [Page 53] low running dregs of time afford us many of these Monsters; for many to reconcile their principles with their practices, that they may undisturbedly enjoy their lusts, take this as an Opiate potion, that there is no God; but this is the most irrational and impious blasphemy.

1. Irrational; for the Name of God is written in so fair a Character upon this universal frame, that even whil'st men run they may read it; and therefore God never wrought a miracle to convince Atheisme, because his ordinary works convince it: Moreover, the notion of a Deity is so deeply imprest on the Tables of all mens hearts, that to deny God, is to kill the soul in the eye, to quench the very principles of common nature, to leave never a vital spark or seed of humanity behinde; 'tis as if an ungracious soul should deny he ever had a Fa­ther. He that does ungod God, does unman him­self.

2. 'Tis the most impious; 'tis formally Deicidium, a killing of God as much as in them lies; but there are no Athe­ists in hell, the Divels believe and tremble; he that willingly quenches that light which is planted in his breast, he is passing from that voluntary darknesse to a worse; like an offender on the Scaffold, he doth but blinde his eyes to have his head cut off; he goes from inward darknesse to utter dark­nesse.

Use 2 Ʋse 2. Let us stablish our hearts in the belief of Gods Being; in the latter times the World is wholly disposed to Atheisme; as the Scripture attributes the ruine of the Old World to their Atheisme and Profanesse, so it foretells the universal disease of the last Age will be Atheisme and Infidelity. Luke 18.8. Nevertheless when the Son of man cometh, shall he finde faith on the earth? it were impossible there should be such a palpable contradiction be­tween the lives of men and this fundamental of Religion, did they with assurance and certainty believe it. Psal. 14.1. The fool hath said in his heart there is no God; they are corrupt, they have done abominable works, there is none that doth good. [Page 54] Atheisme is the root of Profanesse; moreover, the spiritual myste­ries of Religion, which exceed the flight of reason, are opposed by many upon the account of their Atheisme; they question the truth of Gods Being, and therefore disbe­lieve supernatural Revelations; let us then treasure up this truth:

First, As the foundation of faith; for all the truths of Religi­on spring from this as their common principle; the watering of the root will cause the branches to flourish; so the confirming of this will render our assent to the doctrine of the Gospel more clear and strong.

Secondly, As the fountain of obedience; the true and sound belief of every holy truth always includes a correspondency in the believer to the thing believed; and this must descend from the understanding to the affections, and the conversation: Now the fundamental duties which we are to pay to God, are, love, fear, dependance and submission to the will of his Law, and of his Providence.

1. Love: He is the supreme object of love for his excellen­cies and benefits. Psal. 5.11. Let them also that love thy Name rejoyce in thee; the Name of God imports those glorious Attri­butes whereby he hath exprest himself to us; all the excellencies of the creature meet eminently in him, and all their imperfecti­ons are removed; in him there is nothing unlovely; in worldly things how refined soever they be, there is an allay of dregs; the all that is in them is mixed with corruption; but in God the all that he is, is perfection; in the most glorious creature as a crea­ture, there is aliquid nihili, some imperfection, it is not exactly fitted for the soul; but God is the Adequate and compleat object of our love. There is such an infinite eminency in God, that we are obliged to a proportionable affection; the first and great Com­mandment is, Matth. 22.36. Thou shalt love the Lord thy God with all thy heart, and with all thy strength; all the kinds and degrees of our love are due to him; we must put no bounds nor limits to it; in him it must begin, in him it must end; [Page 55] a remisser love is a degree of hatred; we disparage his excellencies by the coldnesse of our affections. O had we but eyes to see his beauty, how would all the excellencies of the creatures become a very Glow-worme that only glitters in the night!

Moreover, God planted this affection in the nature of man, that it might be terminated upon himself as its centre and treasure, as our natural faculties are fitted for their several objects; the eye for colours, the ear for sounds, the palate for tasts; so love is fit­ted for God, that being as the Soveraign which sways all our pow­ers. Love is called pondus animae, that sets all the wheels in the clock of the soul a going; this sets the understanding a work in the serious contemplation of the Divine excellencies; it diverts the thoughts from other things, and fixes them on God; it excites strong desires, and earnest aspirings after him; it stirs up zeal, which is flamma amoris, love in a flame to remove all obstacles which hinder the most intimate union with him; it produces joy, when the soul reposes its self in God, and with infinite sweetness possesses him; it causes the greatest diligence, alacrity, and reso­lution in all our ways to please him: for love is ever the spring and rule of all our actions; such as it is, such likewise will they be: thus we may see that God (as there is in him a union of all excel­lencies) challenges the most intense and vehement degree of our love, he being only fitted for it; and that our love being a super­lative affection, is only proper to God; and therefore to love any creature without God, or in an equal manner to him, is to Deify the creature, to place it in the room of God, and so it renders us guilty of Idolatry in a spiritual sense. But such is the ignorance of mens minds, and the depravednesse of their wills, that few there be who love God; 'tis true, there may be something like love in natural men to God, grounded upon the perswasion of his glorious being, and the goodnesse of his nature, which is not ter­rible to them; but when they consider his mercy is a holy mercy, and that it is never dispenc't to the prejudice of his justice, though they cannot hate God for his goodnesse directly, yet they hate him with it; for although he is the perfection of beauty and good­nesse it self, yet they being evil, there is no congruity or conve­niency between God and them; they love sin, and hate punish­ment: [Page 56] Now God, as Author legis, by the most strict Laws for­bids sin, and as ultor peccati, inflicts severe punishments; from hence it proceeds, the most lovely and sweet Attributes of God cannot endear him to them; no more than the natural or moral excellencies of a Judge, the comelinesse of his person, or his wisdome and knowledge can draw forth the love of a Malefactor when he is condemned by him.

Moreover, since the general nature of sin is an eternal contra­riety to the nature and will of God; the love of it must needs ar­gue the hatred of God; for as the Lord Jesus requires an univer­sal, chearful and constant obedience, as the most clear evidence of love to him; if you love me, keep my Commandments; So the Argu­ment will be as strong to conclude backward, If you keep not Gods Commandments, you hate him; to live in the practice of known sinnes, is a vertual and interpretative hatred of God.

2. The benefits which God bestows upon us deserve our love. How great an endearment did he passe upon us in our Creation? we might have been admitted into the lowest form of Creatures, and have only enjoyed the life of flies or worms; but he made us little lower than the Angels, and Crowned us with glory and honour, and gave us dominion over all the works of his hands, Psal. 8.5. Whereas the rest of the Creatures were the acts of his power; the Creation of man was an act of power and wisdome; in all the rest there was nothing, but he spake the word, and they were made, Psal. 148.5. But in the making of man there was a consultation about it, Gen. 1. Let us make man; he framed our bodies, so that all the parts conspire for the ornament and service of the whole: Psal. 139.15. Thine eye did see my substance being yet imperfect, and in thy book were all my mem­bers written; and therefore Lactantius said truly, hominem non patrem esse sed generandi Ministrum; man is only the instrument which the Lord doth use for the effecting of his purpose to raise the beautiful Fabrick of mans body: Now if we are obliged to expresse the dearest love to our Parents, with how much greater reason should we love God, who is the fountain of all our beings.

He hath breathed into man a spiritual, immortal, ratio­nal soul, which is more worth than the whole World; this is in some sort a spark and ray of Divine brightnesse; 'tis capable of Gods Image, 'tis a fit Companion for Angels, to joyne with them in the praises of God, and enjoy a blessed eternity with them. 'Tis capable of communion with God himself, who is the fountain of life and happinesse. The soul is endowed with those faculties which being terminated upon God, it enjoys an in­finite and everlasting blessednesse. The understanding by know­ledge rests in God as the first and highest in genere veri; the will by love embraces him as the last and greatest in genere boni; and so receives perfection and satisfaction, which is the incommu­nicable priviledge of the rational soul. Beasts can only converse with drossy and material objects, they are confined to earthly things; but the soul of man may enjoy the possession and fruition of God, who is the Supreme and Soveraign good. Now this should inflame our love to God; he formed our bodies, he inspi­red our souls. Moreover, if we consider our lives, we shall finde a chain of mercy which reaches from one end to the other of them.

How many Miracles of Providence do we enjoy in our preser­vation? how many unseen dangers do we escape? how great are our daily supplies? The provisions we receive, do serve not only for necessity, but for delight; every day we have the provisions of meat and drink not only to cure hunger, and all our thirst, but to refresh the heart, and to make us chearful in our work; every houre is filled up with the bounties of God: Now what shall we render to the Lord for all his benefits? he desires our love; this is the most proper return we can make; for love is of an opening and expansive quality calling forth the heart; our love within should break forth to close with Gods love without; the love of obedience in us, with the love of fa­vour and bounty in him. 'Tis a principle of nature deeply im­planted in the hearts of men, to return love for love; nay, the very Beasts are not deficient in this; Esay 1.3. The Oxe knows his Owner, and the Asse his Masters Crib: [Page 58] Those Creatures which are of all the most stupid and heavy, respect their Feeders, and expresse dumb signs of love unto them. How much more should we love God, who spreads our Table, fills our Cup, and causes his Sun to shine, and his Rain to fall on us? 'Tis an Argument of Secret Atheisme in the heart, that in the confluence of mercies we enjoy, we do not look up to the Author of them, as if common mercies were the ef­fects of Chance, and not of Providence; if a man constantly relieves our wants, we judge it the most barbarous disingenuity not to repay love to him; but God loads us with his benefits every day; his wisdome is always busied to serve his mercy, and his mercy to serve our necessities, but we are insensible and unaffect­ed; and yet the meanest mercy as it comes from God hath an ex­cellency stamp't upon it. We should upbraid our souls for our coldnesse to God; everywhere we encounter sensible demonstrati­ons of his love to us; in every moment of our lives we have some pledges of his goodnesse. Let us light our Torch at this Mountain of fire; let the renewed act of his bounty constrain us to love him; we should love him for his excellency, though we had no benefit by him; nay, though he hated us, we are bound to love him as he is truly amiable in himself; how much more when he draws us with the cords of a man, with bands of love? whosoever requites the love of God with hatred, (as every im­penitent sinner doth) puts off the nature of man, and degenerates into a Divel.

2. Fear; this is that eternal respect which is due to our Crea­tor; an humble reverence we owe to him, as he is infinitely above us; the holy Angels cover their faces when they have the clearest views of his glory: Esay 6.1, 2, 3.. The Lord is represented as sit­ting on a Throne, and the Seraphims stood about, each having six wings; with twain he covered his face, and with twain his feet, and with twain did he flee; and one cryed to another, Holy, holy, holy Lord of Hosts, the whole earth is full of his glory: The Angels are pure and innocent Creatures; they fear not his angry justice, but they adore his excellencies and perfecti­ons; his is a dread, when a most Serene Majesty. Penal [Page 59] fear is inconsistent with the joys of heaven, but the fear of ad­miration is perfected there; and in this sense the fear of God continues for ever, Psal. 19.9. In all our addresses to him we should compose our spirits, by the awful apprehension of that infi­nite distance which is between God and us. Eccles. 5.2. Let not thine heart be hasty to utter any thing before God; for God is in hea­ven, and thou upon earth; the greatest distance in nature is but an imperfect discovery how much we are beneath God; 'tis the ef­fect of grace to represent the Divine being and glory so to the soul, that in the most social duties it may have impressions of fear; Psal. 2.11. Serve the Lord with fear, and rejoyce with trem­bling. We should fear his greatnesse and power, in whose hands our life and breath, and all our wayes are; the fear of God ha­ving its actual force upon the soul, is operative and instrumental to holy walking, from whence the fear of God is taken in Scri­pture for the whole duty of man, it being an introduction to it. The fear of God, and keeping his Commandments are joined together, Eccles. 12.13. This is the Prepositus which governs our actions according to Gods will; this is a watchful Centinel against the most pleasant temptations; it kills delight in sin, (by which the integrity of most men is lost;) for delight cannot dwell with fear; this is the guard and security of the soul in the days of trouble; the fear of God countermines the fear of men; this cuts off base and unworthy complyings; therefore the Lord brings this as an antidote against the base fear of men; Isa. 51.12, 13. Who art thou, that thou shouldest be afraid of a man that shall dye, and of the son of man, that shall be made as grass? And forgettest the Lord thy Maker, that stretcheth forth the Heavens, and laid the foundations of the Earth? This exalts a Christian above humane frailty, and makes him despise the threatnings of the world, whereby many are terrified from their constancy. It is the most unreasonable thing to be Cowards to men, and fearless of God. Men have but a finite power, and so they cannot do that hurt they would; and they are under the Di­vine Providence, and therefore are disabled from doing that hurt, which otherwise they could do; but the power of God is absolute and unconfined; therefore our Saviour presses with vehe­mency upon his Disciples, Matth. 10.28. Fear not them which [Page 60] kill the body, but are not able to kill the soul; but rather fear him who is able to destroy both body and soul in hell: He lives for ever, and can punish for ever; therefore when duty and life can­not stand together, he that flies the danger by delivering up his soul, exchanges the pain of a moment for the torments of Eterni­ty: Timent Carcerem, non ti­ment Gehennam; timent Cru­ciatum Temporalem, non poe­nas ignis aeterni; timent modicum mori, non aeternum mori. Austin upbraids the folly of such; They fear the Prison, but they fear not Hell; they fear temporal torment, but they fear not the pains of unquenchable fire; they fear the first, but not the second death.

3. Dependance, in respect of his al-sufficiency to supply our wants; and Omnipotency to secure us from dangers

First, his al-sufficiency can supply our wants; he is the Sun, Fountain and Mine of all that is good; from hence the Prophet glories in God, Habbakkuk 3.17, 18. Although the fig-tree shall not blossome, neither shall fruit be in the Vines; the labour of the Olives shall fail, and the fields shall yield no meat; the Flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will r [...]joyce in the Lord, I will joy in the God of my salvation. He expresses not only things for delight, as the fruit of the Vine and fig-tree, but things for necessity, as the meat of the field, and the flocks of the stall, and the utter failing of these together; for otherwise the want of one might be sup­plied by the enjoyment of another. Now in the absolute losse of these supports and comforts of life, the Prophet saw all things in God; want of all outward things is infinitely recompenc't in the presence of God: The Sun needs not the glimmering light of the Stars to make day; God without the assistance of the Creatures can make us really happy; in the enjoying of him we have all things, and that to the greatest advantage. The things of this world deceive our expectations, and draw forth our corruptions; but in God we enjoy them more refinedly, and more satisfyingly, the dregs of sin and sorrow being removed; by possessing God there is no burden which we are not able to bear, but he takes it a [...]ay, our wants, weaknesse and sufferings; and there is no excellency of his which we are able to enjoy, but he conveys [Page 61] to us, his grace, his glory. There is true riches in his favour, true honour in his approbation, true pleasure in his peace. He is the treasure and triumph of the soul. Lam. 3.24. The Lord is my portion, saith my soul, therefore will I hope in him: He is such a portion, that all temporal crosses cannot hinder its in­fluence on us, and his influxive presence makes heaven; he is a portion that cannot be lost, he inseparably abides with the soul.

The real belief and application of this will keep a Saint in an holy independency on earthly things; Cum mundus exarserit, cogi­tat se nihil habere de tanta mole perden­dum. the flames which shall burn the World, cannot touch his portion; he may stand upon its ruines, and say, I have lost nothing.

Moreover, this will keep the soul upright in the course of obe­dience; for all the exorbitancies and swervings from the Rule pro­ceeds from the apprehensions of some particular good in the Creature, which draws men aside. Those who want the light of faith (which discovers Gods al-sufficiency) only admire present and sensible things; and to obtain these, they depart from God; but the more eagerly they seek after these temporal good things, the further they run from the Fountain of goodnesse, which alone can sweeten the best things we enjoy; and counterbalance their absence; the Creatures are but of a limited benignity, the ne­cessity of their number proves the meanness of their value; but one God answers all, he is an infinite and indefective good; he is for all the powers of soul and body, to hold them in their pleasant exercise, and to give them rest; he is alone able to impart happi­nesse, and to preserve that happinesse he imparts.

Secondly, his Omnipotency can secure us from dangers. The Creation is a standing Monument of his Almighty Power; for what but Omnipotency could out of nothing produce the beautiful Fabrick of heaven and earth; man cannot work without mate­rials, but God doth; and that which exalts his power, is, that he made it by his Word; he spake the Word, and they were made, saith the Psalmist, Psal. 33.9. There went no greater pains to the Worlds Creation, than Gods command.

Moreover, the World is preserved from perishing by the pow­er of its Maker. Certainly, without the support of his mighty hand, the World had long before this time relapfed to its primi­tive nothing: Many instances we have of his power, in those miraculous deliverances which he hath shewn to his people in their extremity; sometimes by suspension of the Works of Nature; his dividing the Red Sea, and making it as a solid Wall, that the Israelites might have a secure passage! his stopping the Sun in its course, that Joshua might have time to destroy his enemies! his suspending the nature of the fire, that it might not so much as singe the garments of the three Hebrews! his shutting the mouth of the devouring Lyons, and r turning Daniel in safety from that dreadful Den! And are not all these, and many others of this kind, not only the pregnant testimonies of his love, but the everlasting Characters of his Omnipotency. Moreover, that which expresses the power of God with as great a lustre, is the turning of the hearts of many cruel enemies from their intended rage to favour his people; thus did he change the heart of Esau, who had resolved the death of his brother; that instead of killing him, he exprest the greatest tendernesse, and the most endearing affecti­ons to him; thus did he so sway the hearts of the Egyptians to­wards the oppressed Israelites, that instead of securing them un­der bondage, they encouraged their departure, by enriching them with jewels of silver and of gold, Exod. 12.35. Now our duty is to glorifie this power of God, by placing our trust on him. Psal. 121.2, 3. My help comes from the Lord, who made the hea­vens and the earth; he will not suffer thy foot to be moved; by dependance on God the soul is composed in the midst of the most apparent dangers; as the upper Region of the Aire is calme and serene, whatever stormes are here below; thus David expresses the same courage in all Estates; when he was retired into a Cave to shelter himself from the fury of Saul, he sung the 57. Psal. which he then composed; My heart is fixed, O God, my heart is fixed, Psal. 57.7. I will sing and give praise; and afterwards when he triumphed over Hadadezer the King of Zebah, he com­posed the hundred and eighth Psalme, and sung the same words: O God, Psal. 108.1. my heart is fixed, I will sing and give praise; i [...] faith taught him the same song in the Cave, and on the Throne; in [Page 63] all our exigencies we should apply the power of God; the cause of our perplexing fears, is our low apprehension of Gods power, and therefore when we are surrounded with difficulties and dan­gers, then we are surprised with terror and dispondency; whereas when there are visible means to rescue us, we lift up our heads: but our duty is in the greatest extremities to glorifie his power, and to refer our selves to his goodnesse; and though we cannot be cer­tain that God will by miracles rescue us from dangers, as he did many of his people in former Ages; yet we are sure he will so a­bate the power and force of the most injurious enemies, as they shall not conquer the patience, nor break the hope of his people.

4. We owe perfect obedience to Gods will; vid. Subjection to his Commands, and submission to his Providence. 1. Subjection to his Commands. As he is the first cause, so he is the Supreme Lord; he that gave us life, must give us law: God hath an absolute title to our service as Creator; this made the Psalmist desire the knowledge of Gods Commandments in order to his obedience. Psal. 119.73. Thy hands have made me; and fashioned me, give me under­standing, that I may learn thy Commandments; he may learn this from the universal obedience of all creatures, those which are without reason, sense or life, inviolably observe his commands. Esay 48.13. Mine hand hath laid the foundations of the earth, and my right hand hath span'd the heavens, when I call to them they stand up together, as prepared to execute his commands. The insensible parts of the World are so compliant with his will, as to contradict their proper natures to serve his glory; fire de­scends from heaven at his command; the fluid Sea stands up as a solid wall in obedience to him; this upbraids our Degeneration and Apostasie, that we who are most indebted to the goodnesse of our Creator, should prove disloyal and rebellious, when the infe­riour creatures with one consent serve and glorifie him.

Lastly, we owe submission to the will of his Providence; there is no shadow of exception can be formed ag [...]i [...]t his Sovereignty; he may do by right whatever he can do by power, therefore we should acquiesce in his dispensations; this consideration silenc't [Page 64] David, Psal. 39.9. I held my tongue, and said nothing, because thou didst it; as the presence of a grave person in authority qui­ets a disordered multitude; so the apprehension of Gods supremacy composes our riotous thoughts and passions; unquietnesse of spi­rit in troubles, springs from the ignorance of God, and of our selves; by impatience we cite God before our Tribunal, and do as it were usurp his Throne; we set up an antiprovidence, as if his wisdome should be taught by our folly; and sometimes in af­flictions we eye the next cause, but do not look upward to the So­veraign Disposer of all things, l ke Balaam, who struck the Asse, but did not see the Angel which opposed him; thus from a bru­tish imagination we regard the visible instrument of our trouble, but consider not the Providence of God in all; from hence it is that our spirits are full of unquiet agitations; we live continually upon self-created Racks: Now the humble acknowledgement of Gods hand, and the submitting of our selves to his will, as it glorifies God, so it gives ease to us; as there is the greatest equity, so policy in our willing stooping to him. Rom. 14.11. As I live saith the Lord, every knee shall bow to me, and every tongue shall confess to God; he engages his life and honor for this: if there is not a volunta­ry, there must be a violent subjection to him; the wilful man ne­ver wants woe; the spring of our daily misery, as well as our sins is, opposition to Gods will; but the chearful resignation to his Providence, what a blessed pill of rest is this to the soul? what a Sabbath from all those sinful and penal disturbances which discom­pose our spirits; 'tis a lower heaven; for as in the state of glory there is an unchangeable agreement between the will of the Cre­ator and the creature, so according to the same measure and de­gree wherein we conform our wills to Gods, we proportionably enjoy the holinesse and blessednesse of that state.

IN the fifth verse of this Chapter, the Apostle had laid this down as an Article of faith, that the Lord Jesus Christ is the Sonne of God. Who is he that ovcrcometh the world, but he that believeth that Jesus is the Sonne of God: 1 John 5.5. Now for the proof of so glorious a truth, the Apostle produces six witnesses, and ranks them into two orders, some bear record in heaven, and some bear wit­nesse on earth; some bear witnesse on earth, as ver. 8. Ver. 8. of this Chapter, There are three that bear witnesse on earth, the Spirit and the water, and the blood, and these three agree in one; and some bear record in heaven, in the words of my Text: There [Page 66] are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one.

In the words you may take notice of these particulars.

1. The number of the heavenly witnesses, or the number of those witnesses that bear record in heaven, viz. three.

2. Their dignity or excellency, they are in heaven.

3. Their act, they bear record.

4. The names of the witnesses, the Father, the Word, and the Holy Ghost.

5. Their unity, and these three are one.

I would observe from the context,

Observ. That it is not an easie matter to believe that the Lord Jesus Christ is the Sonne of God: Whence is it else that the Apostle so often urges this point in this Epistle? whence is it else, that whereas it is sufficient for any truth to be confirmed by the mouth of two or three witnesses? here are no lesse than six witnesses produced to prove that the Lord Jesus is the Sonne of God; three heavenly, and three earthly; and indeed who can declare the great mystery of the eternal generation of the Son of God: I will give five wonders in five words.

1. God the Father communicates the whole divine essence unto the Sonne, and yet hath the whole divine essence in himself: If God communicates his essence, it must be his whole essence; for that which is infinite, cannot admit of any division, partition, or diminution; yet methinks, we have a faint resemblance of this here below. 'Tis not with things of a spiritual nature, as with things of a corporeal; spiritual things may be communicated without being lessened or divided; viz. when I make a man know that which I know, my knowledge is still the same, and nothing di­minished; and upon his account, whether that Argument against the traduction of the soul, that if the soul of the Father be tra­duced, the Father is left soul-lesse be cogent, I leave to the judg­ment of the learned: 'Tis to be granted, that to communicate the notion is one thing, and the faculty is another, but both are things of a spiritual nature.

2. God the Father, and God the Sonne are one essence, and yet though the Father begets the Sonne, the Sonne doth not beget himself: The Father and the Sonne are one God, yet the Lord Jesus is the Sonne of God, under that notion, as God is a Father, [Page 67] and not the Sonne of God, under the notion as God is a Sonne, and so not the Sonne of himself.

3. God the Father begetteth God the Sonne, and yet the Father is not elder than the Sonne, nor the Sonne younger than the Fa­ther; he that begetteth, is not in time before him that is begot­ten; if God was a Father from everlasting, then Christ was a Sonne from everlasting; for relata sunt simul natura, an eternal Father must have an eternal Sonne.

4. The Father begets the Sonne, yet the Sonne is not inferiour to the Father, nor the Father superiour to the Sonne: The Lord Jesus Christ being in the forme of God, thought it no robbery to be equal with God; it was his right, and therefore it was no rob­bery; as he is coeternal, so he is coequal with the Father.

5. The Father begets the Sonne, yet the Sonne hath the same numerical nature with the Father, and the Father the same numerical nature with the Sonne; an earthly sonne hath the same specifical nature with his Father, but then though it be the same in regard of kinde, yet it differs in regard of number; but God the Father, and God the Sonne have the same individual numerical nature.

Use. Let me entreat you that you would attend unto the record and testimony that is given by those witnesses; and for your encourage­ment consider the difference between these heavenly witnesses in the Text, and earthly wi nesses, and so I shall proceed to that which I mainly intend.

1. On earth; there may be some single or one witnesse, but here are no lesse than three.

2. Earthly, witnesses are such as are lyable to exception, but these are in heaven beyond all exception.

3. As for earthly witnesses, it may come to passe that their names may not be known, these here are named; the Father, the Word, and the Holy Ghost.

4. Earthly witnesses, when they are produced, either may be silent, or it may be bear false witnesse, but these bear record, and their record is true.

5. Earthly witnesses may not agree in their witnesse, as the wit­nesses brought against Christ; but there is a sweet consent and a­greement amongst these witnesses, for these three are one.

[Page 68]6. Whereas Earthly witnesses, although they may be one in re­gard of consent, yet they are not one in regard of essence; every man hath one particular individual essence of his own, but these are one in regard of essence: Now pray mark this, for if it be so, then the Father is God, the Son God, and the Holy Ghost God. And therefore the Socinian, who denies the Deity of the Word, and of the Holy Ghost, will perswade you to believe that these words are to be expounded thus, these three are one; that is, sayes he, these three agree in one; but that this is not the meaning of the phrase, appears by the variation of it in the next verse; the words are, Ver. 8. There are three that bear witnesse on earth, the Spi­rit, the water, and the blood, and these three agree in one: Now if both phrases note unity in consent, here is an occasion of of­fence, and falling administred by the variation of them in these two verses; why is it not said the Father, the Word, and the Holy Ghost agree in one, as well as the Spirit, water and blood.

And suppose we should grant that the onenesse spoken of in the Text is to be expounded of consent in will and agreement, yet it would prove the Godhead both of the Father, and Spirit; for in free Agents, where there is the same will, there is the same na­ture, indeed with men it is the same specifical nature, not nume­rical; because there is but one God only, therefore here it must be the same numerical nature.

Observ. The doctrine I would speak more fully to, is the doctrine of the Trinity, or that there are three persons in the divine essence.

In the prosecution of this point, I shall (by Gods assistance) observe this method.

1. I shall speak something to the notion of a Divine person.

2. I shall shew you that these are three persons in the Divine essence.

3. I shall speak somethi [...]g to the distinction of those pers s.

4. I sh [...]ll speak to the order of these persons.

5. I shall enquire whe [...]her the mystery of the Trinity may be found out by the light of nature.

6. The Use and Application.

[Page 69]1. I shall speak something to the notion of a divine person; what a divine person is, or wherein it consists.

Resol. 1. Negatively; a divine person in the precise notion of it, is not a being or singularis substantia persona, & natura singularis clare distinguitur; there is a clear difference between person and nature, as you may perceive by these following consi­derations.

1. Our Lord Jesus Christ assumed the nature of man, and yet not the person of men.

2. Those things which may really be separated are not the same; but that personality may be separated from nature, appears by the foregoing instance.

3. If a person were a being, it must either be finite or infinite; if finite, then something finite would be in God; if infinite, then there would be three infinites in God, or which is all one, there would be three Gods; now Deum trinum asserimus, De­um triplicem negamus.

2. Positively; a person is modus rei, the manner of a being; and a divine person is modus divinae essentiae, the divine essence modificated, or the divine essences considered three manner of wayes; for i [...]stance, consider the divine essence as the fountain or principle of deity, so it is the first person; consider it as streaming forth from the Fa [...]her, so it is the second person; con­sider it as breathed forth by Father and Son, and so it is the third person.

I said before that the Father is the fountain or principle of de­ity; now this must warily be understood; I do not say, the Fa­ther is the cause of deity, but the principle; there is a wide dif­ference between p incipium & causam, a principle and a cause. Omnis causa est pr [...]ncipium, sed omne principium non est causa; the cause of a thing may be called its beginning, but the be­ginning of a thing is not necessarily its cause; the beginning of a line, is not the cause of it.

But to return, where we were, a divine person is modus divi­nae essentiae, the divine essence modificated, the divine essence considered three manner of wayes; now the manner of a thing is neither ens, nor nihil; it is neither a thing, nor yet nothing; for instance, the folding of my hands, is not ens, for then I should be a Creatour, and make something; nor is it plainly no­thing; [Page 70] for there is difference between my hands folded, and my hands expanded.

Now we use the word person, because it notes the subsistence of the most excellent kind of being, and hath more in it than subsistence hath; we say a beast doth subsist, but it is absurd to say a beast hath personality; because a person notes an under­standing subsistent; Heb. 1.3. besides, the word person is attributed to God in the Scripture; in the Epistle to the Hebrews, you finde these words made use of by the Apostle concerning Christ; the brightnesse of his glory, and the expresse Image of his person.

2. I am to shew you that there are three persons in the di­vine essence, and that from Scriptures, both in the Old Testa­ment, and in the New.

1. By Scriptures in the Old Testament; to that purpose, take in­to your thoughts these particulars.

1. A plurality of persons may be proved by that Scripture, Gen. 1.26. Gen. 1.26. where God speaks of himself in the plural number; Let us make man in our Image; this notes more persons in the Godhead than one; 'tis true, something is urged by way of Ob­jection.

Object. 1. God speaks by way of Apostrophe unto the Angels, that they should bear witnesse of the works of Creation; it is u­sual in Scripture, for God to speak to the creatures; as in the Prophecy of Isaiah; Isa. 1.3. Hear oh heavens, and give ear oh earth, for the Lord hath spoken.

Resol. 1. Although God is sometimes brought in in the Scri­pture speaking unto the creature, yet it is impossible that this Scripture should be expounded after this manner; For,

1. Those unto whom God speaks, were companions with him in the work of Creation; Let us make man after our Image; now God did not make use of Angels as instruments in the work of Creation, not indeed could he so doe; For,

1. Every instrument must have subject matter to work up­on; but Creation doth nor presuppose a subject, but make it.

2. Every instrument must have time to work in, but Creation [Page 71] is in an instant; and therefore when we read that God created the world by Jesus Christ, as in the Epistle to the Hebrews; Heb. 1.2. by whom (speaking of Christ) he made the world; this particle per, or by, non est nota instrumenti, sed nota ordinis, notes not in­strumentality, but the order amongst the divine persons; for as there is an order in regard of themselves, so in regard of their operations; operari sequitur esse; and hence it is, that although we read that God the Father made the world by Jesus Christ, yet we do not read that Jesus Christ made the world by the Father.

2. God speaketh unto those persons, after whose image man was to be made; Let us make man after our image; now man was not to be made after the image of Angels, but the image of God himself.

Ob ect. 2. God speaks more magnatum, or more p­incipium, after the manner of great ones, who speak in the plural number.

Resol. 1. If God speaks more magnatum, after the manner of great ones, why doth he not alwayes, or at least frequently speak after this manner? you will find God speaking in Scri­pture for the most part in the singular number; even in this very book of Genesis, Behold, Gen. 6.17. Gen. 9.9. Gen. 15.1. Gen. 17.1. I even I do bring a flood of waters upon the earth. Behold, I even I establish my Covenant with you. Fear not Abraham (saith God) I am thy shield, and thy exceeding great reward; and elsewhere, I am the Almighty God, walk before me, and be thou perfect.

2. If God speaks in the plural number after the manner of great ones, then certainly he would speak after this manner, when he discovers most of his royalty, and power, and Majesty, as he did at the giving of the Law on Mount Sinai; and yet there he speaks in the singular number; Exod. 20.2. Exod. 20.2. I am the Lord thy God, which have brought thee out of the Land of Egypt, out of the house of bondage.

3. 'Tis likely the Princes did at first speak in the plural num­ber, not to note their power and greatnesse, but their modesty and warinesse; that it was not their design to rule according to will, but according to counsel; that they were willing to ad­vise with others, and to be guided by others; The wisest Kings on earth will have their counsel, and it is no more than [Page 72] needs; plus vident oculi, quam oculus, many eyes see more than one eye; Eph. 1.11. but Gods Counsel is his Will; Who worketh all things after the counsel of his own Will. Nor indeed is it safe or fit for any to govern arbitrarily, or purely by will, but he whose Will is his counsel, it is so far from needing a rule, that it is the on­ly Rule.

Isa. 63.7, 8, 9, 10.2. As a plurality of persons, so a Trinity of persons may be proved out of the old Testament; I shall mention, and only mention for brievity sake, one place in the Prophecy of Isaiah, in the seventh verse you have mention made of Jehovah, or the Lord; in the ninth verse, of Jesus Christ, called the Angel of his presence; in the tenth verse, of the holy Spirit; but they rebelled, and vexed his holy Spirit.

2. You have this doctrine more clearly delivered in the new Testament, as will appear by several instances.

Mat. 3.16, 17.1. At the Baptisme of Christ, the Trinity of persons were clearly discovered; you may read the history; And Jesus when he was baptized, went up strait way out of the water, and lo the heavens were opened unto him, and he saw the Spirit of God des­cending like a dove, and lighting upon him, and lo a voyce from heaven, saying, This is my beloved Son, in whom I am well pleased; Consider here,

1. We have three names given severally and particularly to three persons.

1. He who spake with a voice from heaven was the Fa­ther.

2. He who was Baptized in Jordan, is called the Son.

3. He who descended in the shape of a Dove, is called the Spi­rit of God.

2. There were three outward signes or symboles by which those three persons did manifest themselves.

1. The Father by an audible voice; the Word in heaven, is borne witnesse to by a word from heaven.

2. The Son in the humane nature.

3. The holy Ghost in the shape of a Dove.

3. They are described by three distinct actions.

1. The one cries by a voice from heaven, This is my well-beloved Sonne, heare him; this could not be the voice of the Sonne, for then he would be Sonne to himself; nor can this [Page 73] be attributed unto the Spirit, for then Jesus would have been the son of the Spirit.

2. The second, after his Baptisme, prayes; Luke 3.21. It came to pass, that Jesus being baptized, and praying, the heaven was opened.

3. The third descended in the shape of a dove, and rested upon Jesus Christ.

Now to close this particular, why might it not be said, that the Father was baptized in Jordan as well as the Sonne? or that the Father descended in the shape of a dove, as well as the Spi­rit; or that the Sonne did all this, speak with a voice from hea­ven, and was baptized in Jordan, and descended in the shape of a dove; if this were not a truth, that there are three persons in the divine essence? hence the primitive Christians used to say unto any one that doubted of the Trinity, abi ad Jordanem & videbis, go to Jordan, and you will see a Tri­nity.

2. This doctrine may be proved from the institution of the Ordinance of Baptisme; Go ye therefore and teach all Nations, baptizing them in the Name of the Father, and of the Sonne, Mat. 28.19. and of the Holy Ghost; and indeed, no wonder if God discovered himself to be three persons, and one God at Christs Baptisme, when the name of the blessed Trinity, is as it were in faire and legible Characters, writ upon the forehead of the Ordinance of Baptisme its self; Baptisme its self, is as it were, baptized in the Name of the Father, Sonne, and holy Ghost; now these I call the words of institution; for although you have not here the first institution of Baptisme, John the Baptist, who was called so from this very Ordinance, administring this Sacrament, and the Disciples questionlesse from the Command of Christ himself; the Evangelist John tells us, that Jesus himself baptized not, Joh. 4.2. but his Disciples; yet here you have a solemn command for bap­tisme, and the forme of the administration thereof unto all ge­nerations.

And here consider,

1. Christ commands them to baptize, not in the names, but in the Name of the Father, Son, and holy Ghost; if you consider them personally, so they have three names, Father, Son, and holy Ghost; if essentially, then but one name; unum nomen, [Page 74] una deitas, one God, one deity; and I observe farther, that which way soever we expound this phrase in the name, either calling upon the name of the Father, Son, and holy Ghost (as some) or in the name, by the authority, or at the appointment of God the Father, Son, and holy Ghost (as others) or in the name, viz. for the service, honour, and glory of God the Father, Son, and holy Ghost (as a third sort) you must either make these to be three Gods, or else three persons in the Godhead; for who is the object of our prayers but God? who hath authority to appoint Ordinances for his Church but God? whom are we to serve and worship but God alone? Thou shalt worship the Lord thy God, Mat. 4.10. and him only shalt thou serve.

2. They were to baptize, not in the name of the Father by the Son, or by the Spirit; but in the name of the Father, Sonne, and Spirit, which notes the equality of the three per­sons.

3. Father, Son, and holy Ghost, are so joyned together, that we are no lesse baptized in the name of the Sonne, and of the Spirit, than of the Father; and therefore their deity is the same, their power and authority the same.

4. An Article is thrice prefixed, and added to every one, baptizate in nomine [...], that Fa­ther, that Son, that holy Ghost; that Father whose voice you have heard from heaven; that Sonne, whom as yet you see in the humane nature; that holy Ghost, whom you have seen descending upon me in the shape of a Dove; Surely the repetition of this Article, doth not want its sin­gular Emphasis, that Father, that Sonne, and that holy Ghost.

3. This doctrine may yet further be cleared from that say­ing of our Saviour; John 14.16. I will pray the Father, and he shall give you another Comforter; hence is plainly proved the personality of the Holy Ghost, he is called another Comforter; now he who is di­stinguished from the Father and the Sonne, in the manner as to be called another comforter, is either distinguished in regard of his essence, or in regard of his personal subsistence; not in re­gard of his essence, for then he would be another God, and therefore he is another in regard of his personal subsistence.

[Page 75]4. You have a clear proof for this doctrine in the words of the Text; There are three that bear record in heaven, the Father, the Word, and the holy Ghost, and these three are one; and to that purpose, consider,

1. You have mention here of three witnesses; now three wit­nesses are three persons.

2. The Word and holy Ghost are conjoyned in their Testimony with the Father, which is not competible to any creature; and lest we should doubt of this, it is expresly said even by Saint John himself, to be the witnesse of God; Verse 9. If we re­ceive the witnesse of men, the witnesse of God is greater; for this is the witnesse of God which he hath testified of his Son; and con­cerning Christ, it is said that he is the true God; ver. 20. This is the true God, and eternal life; let the Socinian shew me where any creature is called the true God; Concerning the Spirit also in this Chapter, it is said ver. 6. that he is truth it self; It is the Spirit that beareth Witnesse, because the Spirit is Truth.

3. If there be three witnesses, whereof every one of them is God, the one not the other, and yet not many Gods, but one true God; the point is clear, there are three distinct persons sub­sisting in one divine essence, or (which is all one) there are three persons and one God.

3. I am to speak something to the distinction of these three persons; though they cannot be divided, yet they may be, they are distinguished; many things in nature may be distinguished, which cannot be divided; for instance, the cold and the moisture, which is in the water, may be distinguished, but they cannot be divided; Now that those three persons are distinguished ap­pears,

1. By what hath been already said, the Father is not the Son, nor the Son the Father, nor the holy Ghost the Father or the Son.

2. By the words of the Text; here are three heavenly wit­nesses produced to prove that the Lord Jesus Christ is the Son of God, namely, the Father, the Word, and the holy Ghost; now one and the same person, although he hath a thousand names, cannot passe for three witnesses, upon any faire or reasonable account whatever; you may be sure that God reckons right, and [Page 76] he sayes, John 8.13. Father, Sonne, and holy Ghost, to be three witnesses; there are three that bear record in heaven; so in Saint Johns Gospel, the Pharisees charge our Saviour that he bare record of himself; (say they) thou bearest record of thy self, thy re­cord is not true; now mark what Christ replies, ver. 17, 18. It is written in your Law, Ver. 17, 18. that the Testimony of two men is true; I am one that bear witnesse of my self, and the Father that sent me, beareth witness of me; where you have our Saviour citing the Law concerning the validity of a Testimony given by two witnesses; and then he reckons his Father for one witnesse, and himself for another.

4. I shall speak a few words to the order of these divine per­sons; in order of subsistence, the Father is before the Son, and the Son before the holy Ghost. The Father, the first person in the Trinity, hath foundation of personal subsistence in himself; the Sonne the second person, the foundation of personal subsi­stence from the Father; the holy Ghost the third person, hath foundation of personal subsistence from the Father and the Sonne.

Now although one person be before the other in regard of order, yet they are all equal in regard of time, Majesty, glory, essence; this I conceive to be the reason why in the Scripture sometimes you have the Sonne placed before the Father; as 2 Cor. 13.14. 2 Cor. 13.14. The grace of our Lord Jesus Christ, and the love of God, and the communion of the holy Ghost be with you all, A­men. Gal. 1.1. So Gal. 1.1. Paul an Apostle not of men, neither by men, but by Jesus Christ, and God the Father, who raised him from the dead. Sometimes the holy Ghost is placed before the Father, as Eph. 2.18. Through him we have an accesse by one Spirit, unto the Father. Eph. 2.18. Rev. 1.4, 5. Sometimes before Jesus Christ, Rev. 1.4, 5. John to the seven Churches in Asia, Grace be unto you, and peace from him which is, and which was, and which is to come, and from the seven Spirits which are before the Throne (by the seven Spirits there, is meant the holy Ghost) and from Jesus Christ who is the faithful witnesse, &c. The consideration of this cau­sed that rule amongst our Divines; ab ordine verborum nulla est argumentatio; there is no argument to be urged from the order of words. Now this shews, that although one person be before another in regard of relation, and order of subsistence, [Page 77] yet all are equal one with another in regard of essence.

And therefore beware lest you derogate the least jota or tittle of glory, or Majesty, from any of the three persons. As in na­ture, a small matter as to the body, may be a great matter as to the beauty of the body; cut but the haire from the eye brow, how disfigured will all the face look. If you take away never so little of that honour, and glory, which is due to any of the di­vine Persons, you do what in you lies, to blot, to stain, to disfigure the faire and beautiful face of the blessed Trinity.

5. I am to enquire whether the mystery of the Trinity may be found out by the light of nature.

Resol. There are two things in the general, that I would say in an­swer to this question.

1. That the light of nature without divine Revelation, cannot dis­cover it.

2. That the light of nature after divine Revelation, cannot op­pose it.

1. That the light of nature without divine Revelation, cannot discover it; and for that purpose take into your thoughts these following considerations.

1. If that which concerns the worship of God cannot be found out by the light of nature, much lesse that which concerns Gods nature, essence, or subsistence; but the Antecedent is certainly true; For,

1. As for the part of the worship and service of God, which is instituted, and ceremonial, it is impossible that it should be found out by the light of nature; for instance, what man could divine that the Tree of life should be a Sacrament to Adam in Paradise? How comes the Church to understand what creatures were clean, what were unclean? that the Priesthood was set­led in the Tribe of Levi, and not in the Tribe of Simeon, or the Trible of Judah? certainly these lessons were not learned by the candle-light of nature.

2. As for that part of the service of God, which is moral, all of that neither is not discoverable by natural light; For,

1. If you consult the seventh to the Romans, you shall find that there were some secret moral wickednesses which Paul did not see, which Paul could not have seen by the light of nature; [Page 78] no, although a Pharisee, and by that means very expert in the let­ter of the Law; Rom. 7.7. Rom. 7.7. I had not known lust, except the Law had said, Thou shalt not covet.

2. If the light of nature be imperfect in us since the fall, which I suppose you will grant, then there may be many things moral now imperceptible by the light of nature, which it might and did see in its state of perfection; and therefore it must needs be of dangerous import, to make the Law of nature a weak, faint, shadowing, imperfect light, the perfect rule, and only mea­sure of moral duties; to cry up the Law written in our hearts, is in this case to cry down the Law written in the Scriptures; this is as it were to pull the Sun in its noon-day brightnesse, in its greatest lustre and glory out of the firmament, and to walk by the light of a Candle, a stinking snuffe in the socket, al­most gone out; this is to make the Primmer, the Horn-book, the A. b. c. of natural light, the highest piece of learning in morality.

The Law of nature (to our shame and grief we may speak it) is so obliterated and darkened, that it cannot show a man the least part of his wickednesse. Pelagius was a man of great lear­ning, and by his studies and diligence, had snuffed the Candle of the Lord, and made it burn with a clearer shine; yet how lit­tle could he see into this matter? It was his affection, that we are borne as well without vice, as vertue, tam sine vitio, quam sine virtute nascimur; and we see all Popery to this very day, hold motions to sinne not consented unto, to be no sinnes, but necessary conditions arising from our constitution, and such as Adam had in innocency.

But I forbeare; the issue of this particular is thus much, if that which concerns the worship and service of God, cannot be found out by the light of nature, much lesse that which concerns his essence and subsistence.

2. The doctrine of the Gospel is called by the Apostle a my­stery, and a mystery without controversie; great is the mystery of godliness! and what greater Gospel-mystery is there than the Trinity, which neither men nor Angels can comprehend, and both men and Angels must adore! Now if this doctrine be dis­coverable by natural light, it is no more a mystery. The works of the flesh are manifest, Gal. 5.19, 20. saith the Apostle, Gal. 5.19, 20. Now [Page 79] why are they said to be manifest? because they stink in the nostrils of nature, and are discernable by the dimme eye of conscience.

Object. 1. Possibly some may say, man hath as it were the i­mage or likenesse of a Trinity within himself; there are three prime faculties, understanding, will, and memory, in one and the same reasonable soul.

Resol. 1. A similitude doth not prove a thing to be, but only represent a thing to our fancy, which at present hath, or at least had a being one way or other; for instance, it is impossible that any Sonne should know his fathers picture, unlesse first he hath seen or heard, that his father was such a per­son as the picture doth represent; and by that means hath before hand, his fathers idea and image presented in his own soul.

2. 'Tis denyed that these faculties in mans soul, bear the i­mage or likenesse of a Trinity; neither can any man by a reflex act upon his own soul, attain to the knowledge of this great my­stery; but such notions as these are the luxuriant extravagancies of some curious braines, that would advance earth as high as heaven; and do indeed rather darken, then illustrate this truth; as he who would adde any colour unto light, doth rather ble­mish it than adorn it; what a piece of folly would it be to under­take to emblazon a sun-beam?

Object. 2. The doctrine of the Trinity was known to several of the Heathens, which had not the Scriptures, and therefore is dis­coverable by the light of nature.

Resol. 1. If the Heathen had any notions of the Trinity, they might receive them either by tradition, from those who had read the Scriptures, or out of the Scriptures them­selves, and not by the improvement of natural light.

2. 'Tis very probable that these notions of a Trinity, which are found in Plato, and Trismegistus, were not writ by them, but foisted into their works by some that lived in after ages; my Reasons are these.

1. Those writings which go under the name of the Ancient Fathers, are not all truly such, but a great part of them supposi­titious, and forged; as Mr. Dally proves largely in that learned piece of his, called A Treatise of the right use of the Fathers; [Page 80] where he gives you an account of whole books that were publish­ed under the names of the Apostles, as Saint Peter, Saint Bar­nabas, and others which were not such. Now if men durst be thus bold with the Apostles, no wonder if they did not stick to deal thus with Heathens. This imposture in the Primitive times was very ordinary; yea, the fathers themselves have used this Artifice to promote their own opinions, as you may read large­ly in the third Chapter of that book.

2. Some are apt to believe, that there are clearer notions of a Trinity in some of the books of the Heathens, than in the books of Moses; and so by consequence, the Heathens should know more of the Trinity, than the Israel of God, which is flat contrary to the Scriptures. Psal. 76.1. Psal. 76.1. In Judah is God known, his Name is great in Israel; He hath not dealt so with a­ny Nation; and as for his judgements, thy have not known them; praise ye the Lord.

And thus I have done with the first Assertion in answer to this question, whither the mystery of the Trinity may be found out by the light of nature? viz. that the light of nature without divine Revelation, cannot discover it.

2. The light of nature after divine Revelation, cannot oppose it. For,

1. As the judgement of sense ought not to be urged against the judgement of reason; so the judgement of reason ought not to be urged against the judgement of faith. The judgement of sense, ought not to be urged against the judgement of reason; for instance, sense tells us that some of the Stars are as small as spangles (I am apt to believe, that some Country men think the Sunne to be no bigger than their Cartwheele) here reason in­terposes, corrects sense, tells us, that there being a vast di­stance between us and them, they must needs be very great bo­dies, or else they could not be visible. There are thousands of Stars that cause the white streak in the heavens, called the Mil­ky-way, which are invisible upon the account but now menti­oned. Sense tells us, that the Sunne is of greater magnitude in the morning, and evening, than at noon; here reason again interposes, corrects sense, tells us, it onely apeares so because of the densenesse, or thicknesse of the air or medium; and that for the same reason, if you put a piece of money into a bason [Page 81] of water, it will appeare of a larger size, than if it were in a bason without water; that which I aim at is this, that as rea­son doth thus correct sense, à pari, faith should correct reason.

2. Philosophical Axiomes, must be kept within their pro­per bounds, and limited to a finite power; for instance, Ex nihilo nihil fit, that out of nothing proceeds nothing, is a truth, if it be understood with reference to a finite power. So A priva­tione ad habitum non datur regressus, is a truth upon the same termes. Sic una numero essentia non potest esse in tribus perso­nis; that one and the same numerical essence, cannot be in three distinct persons, is a truth limited, as before; I mean, with reference to a finite power; but all this, and ten thou­sand Arguments more of this nature, cannot overthrow this principle, that there are three persons, and one God; for we are not speaking now of that which is finite, but of that which is infinite. Suppose this Question should be started; how the same numerical essence can be in three persons? pos­sibly an answer might be returned thus. Suppose a father be­gets a sonne, and communicates to him the same numerical soul and body which he hath still himself, and both of these should communicate the same soul and body to a third, here would be three distinct persons, yet the same essence in them all; but I know a reply would quickly be made, This is impossi­ble; answer must be made, It is true, as to that which is finite, but not unto that which is infinite, &c.

The time allotted for this exercise being spent, in the handling of the doctrinal part of this Observation, I can speak but a few words to the Use and Application.

Use 1. This doctrine should establish us in the truth of the Gospel, even this mystery which hath been hid from ages, and from generations, but now is made manifest unto the Church; the Heathens as we have heard, could not attaine unto this knowledge by the light of nature; Oh what a com­fort is this, that we serve an incomprehensible God! one God, and yet three persons; to comprehend is to environ, and keep in all that God is; for my part, I would not wor­ship that God that I could comprehend; the doings of God know no bounds, much more his essence and subsistence. [Page 82] Kings have their Crowns, a circle about their head, and should also have a circle about their feet, they should not go which way they please, but keep themselves with n the limits of Law, both of God and man, and this speaks them to be creatures, though in a greater letter, finite beings; but it is otherwise with God; as he will not have any Articles put upon him, so he cannot have any circles or lines drawn about him; for an infinite God to be finite and limited, is a contradiction in adjecto.

2. Let us study this doctrine of the Trinity; and as a motive to this consider, we cannot worship God aright, without some know­ledge of this truth. As God the Father, God the Son, and God the holy Ghost, are the object of divine faith, so are they the ob­ject of divine worship; we must worship Trinity in unity, and u­nity in Trinity; you may direct your prayers unto God the Father, Son, and holy Ghost; but you must not pray unto either of the persons, but as united unto the other. Gerard tells us in Loc. com. de sanctissimo Trinitatis mysterio, cap. 1. that it is absolute­ly necessary in some measure to know this truth; and that not on­ly the denial of the Trinity of persons, but the ignorance of it is damnable; Eph. 2.12. the Apostle tells the Ephesians, that sometime they were Atheists, we render it without God in the world, but in the o­riginal it is [...], Atheists in the world; and the reason of this you have in the beginning of the verse, because they were [...] without the knowledge of Christ; although a man acknowledges there is but one true God, yet if he knows not this God in Christ, he is an Atheist.

3. Blesse God for the cleare discovery of this truth under the Gospel; Blessed are our eyes for we see, and our eares for we heare; 'Tis Gods method to discover himself by degrees; we know more of God now than the Jews did; and we shall know more in hea­ven, than we know on earth. Now God the Father, God the Son, and God the holy Ghost, lead us unto all truth, and bring us at last unto himself, that we may enjoy him, and have a more full and clear discovery of him, unto all Eternity, Amen.

YOu have heard there is a God, and you have had a discourse concerning the Trinity; I am now to clear and prove to you the Divine authority of the Scriptures; therefore I crave your attention to what the Scripture reports of it self in 2 Tim. 3.16, &c.

It was motive enough to the Ephesians to plead and zealously to conte d for the image of Diana, because they said it was that which fell from Jupiter, Acts 19.35. Sure then you will have reason to plead for, and to hold fast this blessed book which we call the Bible, if I shall be able to make it further evi­dent, that it is tha book which God himself hath writ. An Argu­ment which you need to hear, and which you had need seriously [Page 86] consider; for (as I shall anon presse it upon you) if you did be­lieve the glory the Scripture speaks of, and the dreadful misery that remains for impenitent sinners in hell; if things as they are stated in the Scripture were looked upon as real truths, it would cause you presently to return to God by godlinesse.

There were even in the Apostles time seducers, (so you finde in the beginning of this Chapter) persons that would resist the truth, as Jannes and Jambres resisted Moses; Not only in the present age, (which is like the dregs of the world in comparison of the Primitive times) but even then also there were seducers and deceivers; there are Comets among the Stars, as well as ignis fatuus that creep upon the earth; what must Timothy do? ver. 14. Continue thou in the things which thou hast learned and hast been assured of, knowing of whom than hast learned them; and that from a childe thou hast known the Scriptures, &c. [From a childe] Jos phus in his book against Apion tells us, the children of the Jews were so instructed in their Laws, that they could scarce name a Law to them, but they could tell it; more shame to us Christians that take no care to teach Religion, that may much more easily be learned than the Jewish Religion could. [From a childe thou hast learned the Scriptures] And it would be a shame for a person so long instructed, not to continue in this doctrine; a shame for an old professor well educated to desert the principles of his Religion, and forsake the truths of Scripture; do not forsake them, why? this verse gives two reasons; first, it is of divine revelation; secondly, it's profitable for doctrine, for reproof, for correction, for instruction in righteousnesse.

A little to explain the words.

All Scripture is given by inspiration of God] Scripture in the Text, is the same with the Holy Scriptures, ver. 15. for you must know that in the Bible, the word Scripture is commonly taken for the holy Scriptures; so search the Scripture; ye erre, not know­ing the Scripture; John 5.39. Matth. 22.29. John 10.33. the Scripture cannot be broken; so you must understand it here, all Scripture, that is not every thing that is written, but the holy Scripture.

Is of Divine inspiration] the meaning is, that the things writ­ten are not of humane invention, are not the contrivance of any mans wit, or any mans fancy; but they are the real revelations of the minde and will of God: And yet those things which were [Page 87] thus reveal'd, good men were excited to write them, and assisted in it: I say, the inspiration of God comprehends in it these two things. First, the truths contained in this Scripture were not in­ventions of mans braine ot fancy: Secondly, that they who writ them were excited to it, and were assisted in it by the Holy Ghost.

The Text is both explain'd and confirm'd by the parallel place, 2 Pet. 1.21. Knowing this first, that no prophesie of the Scri­pture is of any private interpretation; for the prophesie came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost.

That you may a little understand this Text, give me leave to glosse upon it. In ver. 16. the Apostle said, we have not fol­lowed cunningly devised fables, &c. That which we have propo­sed and preached to you, was nothing cunningly devised by us, when we made known to you the power and coming of the Lord Jesus Christ; we saw him transfigured; we did not go about to tell you the story our selves; but if you will not believe that, ver. 19. We have also a more sure word of prophesie: There are predicti­ons concerning Christ in the Old Testament, whereunto ye do ve­ry well that ye take heed as unto a light that shineth in a dark place untill the day dawn, and the day-star arise in your hearts: Not as some Enthusiasts would interpret this, that men should mind the Old Testament till the Spirit of God should tell them the truth of this Scripture, and then throw away the Old Testa­ment: No, it's a light that shines in a dark place untill the day dawns, and the day-star arise in your hearts. I'le give two inter­pretations; either first, that this heart is the dark place till the day-star arise, and so the word [untill] shall not refer to the word take heed, but only to dark place; mans heart is the dark place. But I rather take it till they saw the accomplishment of those Prophesies; till you see that really fulfilled which hath been Prophesied: Take heed, why? knowing this that no Prophesie of Scri­pture is of any private interpretation, &c. so we read the word; in the Greek it is, they are not of any private incitation and impulsi­on; for the word hath reference to the custome of Racers; now you know Racers do not set out when they please themselves, but when he watch word is given: Now no Prophesie is of any pri­vate interpretation, they did not go about nor set about it till God [Page 88] really put them upon it; for it was not the effect of their own will, choice or invention, but holy men of God spake as they were moved by the Holy Ghost. Say the Papists, the Scripture is of no private interpretation; therefore you cann't understand it; but that is just as if I should say. you must not put what mean­ing you will upon my words, and therefore you cann't understand them: The Scriptures being from God are not to any of private interpretation; (that is) to put any other meaning upon them than what God means; but it doth not follow what God means, cannot be understood; Luke 1.70. its said that God spake by the mouth of the holy Prophets, &c. The Apostles before they preached, were endued with power from on high, as you read in the Acts. Paul saith of himself, it pleased God to reveal his Sonne in him, Gal. 1.15, 16. by the Revelation of the Gospel; 1 Cor. 14.37. If any man think himself to be a Prophet, or spiritual, let him acknowledge that the things that I write unto you, are the Commandments of the Lord.

Quest. The grand enquiry will be, how may any man be truly sa­tisfied, that this book is the Word of God? or that it hath Divine authority, or Divine inspiration?

I confesse 'tis an undertaking too great for me, but yet some­times you have seen a little boat follow a great ship. That I may distinctly do it, and offer my own thoughts in this great enquiry, I shall give you what I have to say in these seven Propositions.

Sol. 1. Prop. That there may be a Revelation from God, no man can doubt but an Atheist that thinks there is no God. That there has been a Revelation from God is acknowledged by the Gentiles; for they looked upon their Oracles as answers of their gods; and it is acknowledged also by the Jewes, who tell us that Moses had their Laws from God upon the Mount, and all the Prophets were moved and excited by God to deliver their er­rands to them; since there is a God, God may make a Revelation of his minde.

2. Prop. That there should be a Revelation of Gods minde and will, every man cannot but grant it to be highly reasonable; for alas, poor man is a sinner, a pitiful dark blind thing; now he cannot but confesse though he hath no Bible, yet surely he is not what he was when he came out of Gods hand; but he is now ig­norant, and does not know all his duty, and he is backward to do [Page 89] that which he does know, and if he was not backward, he could tell whether God would accept of it or not; therefore man can­not but say it is a thing h ghly reasonable that there should be a Revelation of the will of God, that he might know his duty; and if he did do it, God would take it kindly at his hand.

3. Prop. We ought to have good satisfaction for that which we entertain as a Divine Revelation; for there are more per­sons come in Gods name, than have Gods commission; a great many more say Thus sayes the Lord, then ever were bid to speak Gods Word; As we cannot believe we know not what, so we can­not believe we know not why; whoever believes any thing, he hath some reason why he does believe it: 2 Tim. 3.14. Continue in the things whereof thou hast been assured; [...]. Hesych. Quorum firma seu plena fides tibi facta est. Fulleri Miscel. lib. 1. cap. 19. not those things which are concredited and trusted to thee, but those things of which thou hast been assured: Now saith our Saviour, John 4.22. Ye worship ye know not what; intimating persons ought to under­stand what, and why they worship; we are not born with this notion that this Bible is a beam of the Sunne of righteousness; we must therefore see why we entertain it. That rule is excellent, though I must not nor cannot give a reason of every thing believed, (for many things far transcend all that my short understanding is able to reach) yet I must, and I am bound to give a reason of all that I believe, because God hath said it. When the Gospel was preached, the Bereans were commended for examining whether those things were so or not. I am satisfied this Book is Gods Word, I have reason enough to believe whatever is reveal'd; for God is too good to deceive, and too wise to be deceived; and therefore shew me but that God hath said it, and that it is really Gods minde, I have all the reason in the world to believe it; but now I must have some reason for which I believe that this book is the revelation of Gods minde and will.

4. Prop. Where we ought to be satisfied, there 'tis certain God hath given minds desirous of satisfaction to see some ground for it; I mean since 'tis so great a matter, we ought not to be fondly credulous: No question but God hath given sufficient evidence of that he would have us maintain as the manifestation of his own pleasure; for thus I argue, If we neither have nor can have any thing to discern what is from God, and what is not from God, then we must either resolve to believe nothing at all, as never [Page 90] knowing but that we may be cheated; or else believe what comes first to hand, be it what it will; therefore I say where God would have us entertain any thing of his minde, 'tis certain he gives us sufficient evidence 'tis so. I say, God intended to give satisfaction to a minde that's desirous of it; not to a man that is peremptory, wilful and resolute of his own way, let God say what he will. God will not satisfie every angry Jew that will hold fast his own preju­dices; nor every sensual Gentile that lives in nothing but pro­fanesse; but an ingenuous spirit that willingly gives up himself to the truth of God, and lays down every prejudice, and is willing to be taught by him, this is the person to whom God intends real satisfaction.

5. Prop. All the evidence which we have of any thing, is ei­ther from reason or sensation: As it is impossible a man should give credit to that which can no way be made credible; so what­soever is made credible to us, is made so from some faculty; now all our faculties are either ratiocination or sensation; either the workings of our understanding, or else things we feel; believe such a thing, why? I feel it, see it, hear it.

6. Prop. We have rational evidence this book we call the Bible is Gods Word, and of Divine Authori y.

7. Prop. Good men have inward sensations that this book is from God.

Now I am come to the grand businesse. I have told you there may be a Revelation from God since there is a God; it's highly reasonable there should be such a Revelation; we ought to have satisfaction in what we entertain as a Revelation of God; where we ought to be satisfied, God hath given it to a minde willing to entertain it; all the evidences we can have of a thing whereby we should be satisfied, must either be from our reason or sense; And now we have rational evidence, this book we call the Bible, is of Divine Authority.

I will dwell but upon this one Argument, and before I speak to it, give me leave to ask you this one question; What would you desire to give you assurance that any particular book or Revelati­on is from God? this is a considerable question; for whatsoever a sober man could desire to give him assurance this book is from God, he hath it; and if God say, thou hadst all I could give thee, it would non-plus all at that day if they be found unbelievers.

I can possibly desire nothing but these three things. First, Methinks whatsoever should come from God, should presse holi­nesse and godlinesse; should presse such a Religion, that if men love it, they should be happy by it; and should give such Argu­ments to engage men to this Religion, as should be proper to per­swade. Secondly, I should think that the Publisher of this Do­ctrine should himself be an exemplary person; for I could not ea­sily imagine God would send such a person to bring in such a Re­ligion as should destroy it by his own life, and bring to ruine by his works what he had spoken with his mouth. Thirdly, I should expect such a person should work miracles to give us assurance he had a Divine Commission.

Now let us make an enquiry whether we have not all these things; this great Argument Comprehends many things in it.

First, This book presses holinesse and godlinesse so as never did any in the world before nor since, and gives such Arguments for it as never was heard of, nor the wit of man could ever have thought of. He that would walk in the Wildernesse of Paganism, might hear and there spy a flower growing amongst many weeds; now and then a Philosopher that gives you some good directions that concern righteousnesse and external behaviour; but the Scri­pture is a garden wherein whatsoever hath been recommended by all the sober men in the world is put together, and wherein they were defective that's there made up; for they were defective e­specially in this one great point, deep humility; and though you shall finde many things that concern the exercise of some Christi­an graces, yet in the real practice of humility, a man would won­der how incredibly they fell short.

But as for the Scripture; what would you have? it bids you live soberly, righteously, godly; Tit. 2.12. it bids you lie at Gods feet as his crea­ture, to do with you what he will; it would have you like God himself; that's the end of the promises, that we should partake of the Divine nature, 2 Pet. 1.4. it bids you be holy as God is ho­ly, 1 Pet. 1.15. it charges upon you whatever thing is good, is just, is lovely, Phil. 4.8. it commands your very thoughts; it's so far from suffering you to do hurt to your brother, as not to suffer you to think hurt; it's so far from allowing to act rapine and in­justice, as not to allow to do any thing that savours of coveting; [Page 92] it binds the very heart and soul: O what a place of universal calm­nesse would this world be, should all serve one another in love; should all study each others good, we should never do injury; if any did, we should forgive him, we should endeavour to be per­fect as God is; Trypho calls them [...]. therefore the Jew could not but say the precepts of the Gospel were wonderful, great, excellent and transcendent indeed.

Behold the Scripture is a doctrine according to godlinesse, 1 Tim. 6.3. truth according to godlinesse, Tit. 1.1. the mystery of godlinesse, 1 Tim. 3.16. so that in one word, whatever God would think fit for man to do to that God that made him; what­ever is fit for a sinner to do to a holy God against whom he hath trangressed; and between man and man; all that is the designe of the Scripture. And what the Scripture thus commends, it presses by incomparable Arguments; shall I name a few?

1. Behold God is manifested in the flesh for this purpose, 1 Tim. 3.16. Is it nothing sinner, that thou wilt live foolishly, vain­ly? what wilt thou think to see God dwelling in humane nature? to see God live a poor, scorned, reproached, contemned life; intimating this great truth, that it's not so unseemly a thing for the Sonne of God himself to live a poor miserable life, as 'tis for a man to be an impenitent sinner; if you remain a wilful and im­penitent sinner, thou wouldst in thy pride be like God, and have no Superiour above thee: Behold God condescends and becomes like to thee, that if possible he might bring thee back again; thou that art a sinner, suspectest whether God will do thee good; behold how close he comes to thee, he dwells in thy own nature.

2. Behold the beloved Sonne of God dying upon the Crosse for thee. What would you think if any of your Parents should suf­fer their childe to dye on the behalf of an enemy? would you not think it should move that enemy? Behold my Sonne in whom I am well-pleased! methinks God takes not a quarter of that content in the whole Creation, which he does when he speaks of his Sonne; yet this Sonne suffered for sinne, the just for the un­just, that he might bring us to God, 1 Pet. 3.18. methinks this love should constrain us, 2 Cor. 5.14. Poor soul, thou art ready to think God is become thine enemy; when sicknesse and death comes, thou art ready to say, hast thou found me O mine enemy? here's trouble in the world; how shall I know whether God in­tends [Page 93] good? Behold it's beyond peradventure, God intends good to a sinner because he dwelt in our nature, and his Sonne dyed for us, and his Sonne felt pain and infirmity, and therefore he may love thee, and you need not question any thing of this nature is a hindrance of Gods love; the case of a sinner is not so despe­rate, but that a man may be accepted and loved of God for Christs sake; will not this move you?

3. You have promises of eternal life, and threatnings of eter­nal misery: Never did any Philosopher or any other man threaten, If you will not observe such and such precepts, Il'e throw you in­to eternal torments, nor never did any man say I will give you such glory in heaven; but the Scripture does; behold life and immor­tality are brought to light by Christ; there's a future resurrecti­on, and this body is like an old house pull'd down, by and by it will be a brave building again, a spiritual body, and we shall shine like the Sunne in the Firmament, and be equal to the Angels of God, Matth. 13.43. and he like God and Christ: Now we know not what we shall be, but when he shall appear, we shall be like him; for we shall see him as he is, 1 Joh. 3.1, 2. And having this hope, who would not purifie himself even as God is pure? who would not live soberly, righteously and godly, looking for that blessed hope, &c? If you did but apprehend this glory, Tit. 2 13 were not your minde senselesse, its impossible you could be quiet with­out getting an interest in it. And how great the day of judgment will be, it tells you; how our thoughts, words and actions, and every thing we go about shall come under a severe scru­tiny.

4. The worth of our souls; we minde our bodies, but a soul is better than a world. The Scripture saith, the Sonne of God dy­ed for souls; we never understood so much what souls were wor h as now we do, when we see God taking such care, and having such designs and thoughts from all eternity.

5. The fairest and the most reasonable condition of eternal happinesse, and the greatest strength to perform it, that's offer'd in the Gospel: Suppose we were sensible we were liable and obnoxi­ous to Gods wrath, and could go to heaven and beseech God that he would be pleased not to execute that wrath upon us, do but think what terms you would be willing to propose to God; would you come and say, Lord, punish me not for what is past, though I [Page 94] intend to do the same thing; but he that should say, Lord, forgive me, I am sorry for that which is done, and it shall be the businesse of my life to live more circumspectly to thee; this is the great thing the Scripture proposes to us: Godlinesse in the Scripture hath the pro­mise of the things of this life, 1 Tim. 4.8. and of things to come; whatever is good here, we are sure of it in the practice of piety; and in the world to come as sure of that happinesse; but no more can tell what it is, then we can tell what the thoughts of all men have been since the first Creation.

What Arguments can you imagine possibly God himself could propose greater or stronger than these? what should hin­der me from returning to God? That's the first part of the demonstration.

Secondly, we would expect the Publisher of this Doctrine should himself be exemplary, and so was Christ; Austin said, the whole life of Christ was doctrinal, to lead us to piety and good practice, he went up and down doing good. Did any reproach him? he reproached them not again; was he reviled? he reviled not again; when he came to suffer, Father, not my will, but thine be done; there's not such a word as that in all the pieces of Philosophy, not such an expression of humility and surrender, Fa­ther, not my will, &c.

An innocent person, so saith the Text; he is always denying him­self, he will not be rich and great in the world; why? he prest you to lay up treasures in heaven; he hath not a hole where to lay his head; why? because he bids you to live upon Gods providence; he lived a single life, bacause he would have you be as though you had not such and such relations; his very enemies could object nothing against him; have nothing to do with that just person, said Pilates wife. I finde no fault in him, saith he that condemned him; not the Jews themselves were ever able to instance in any evil practice; they only charged him, (and so do still) that he wrought miracles by the Divel, which was the greatest mi­racle; but they never could charge him with any evil practice; leaving us an example, 1 Pet. 2.21. Learn of me, I am meek and lowly. Now what servant would not be willing to do that which his Master does before him?

Thirdly, we would expect he should work miracles to testifie that he had his commission from God; for he that shall come to set up a new Law, a new Oeconomy, a new frame nd constitu­tion of Religion, had need assure us that he is Gods messenger; if he work miracles, we cannot tell what to have more; for we certainly conclude that God will not suffer a long series of things extraordinary and quite beyond the course of nature to be done to attest a lye: Miracles were bagun by our Saviour, and continued many hundred years after, just as props that are set under weak Vines; so these under the weak faith of the world when it first began. [...]. Basil. One said excellently, that those whom the speaking tongue did not convince, the seeing eyes might certainly convince; that these were proper to convince that Christ came from God, ap­pears, Matth. 11.3.4. where when John sent to know, Art thou he that should come? that is, Art thou the Messiah? Go and tell John what you hear and see; The blinde receive their sight, the lame walk, &c. John 3.2. Nicodemus saith, No man can do these miracles that thou dost, except God be with him; and John 9.13. the blinde man saith he hath opened mine eyes, and how come you to ask how he did it? great signs shall follow them that believe, Mark 16.17. and these continued in Justin Mar­tyrs, Tertullians, Cyprians time, Gregory Nyssens time, Vid. Montacut. Apparat. in Praefat. and some part of Chrysostoms time.

Concerning these miracles, give me leave to lay down three Propositions, then you will see the strength of the whole Ar­gument.

1. They were famous and illustrious, for they were done be­fore multitudes, Matth. 9.8. Matth. 12.22, 23. not done in a corner, John 9. when Lazarus was raised, they said, they could not deny it; at his death the Earth quaked, the Temple rent, there was darknesse for three houres which was observed by Hea­thens as well as Christians.

2. As they were done before a multitude, so there were a mul­titude of miracles, insomuch that John saith, they were so many, that if all should be written, the world could not contain the books that should be written, John 21.25. That is an Hyperbolical expression for a very great number.

A learned man hath observed Elisha did but twelve miracles, Elijah not so many; Moses wrought about seventy six; and they which were done by them and all the rest of the Prophets from the beginning of the world to the destruction of the first Temple, a­mounted but to one hundred and fifty miracles; in three thou­sand three hundred twenty eight years there were not as we finde in Scripture, so many wrought; but now Christ went about healing all manner of sicknesse, and curing all manner of diseases, Mat. 4.23. Acts 10.38. Questionlesse a very vast number.

3. They were of all sorts and of all kinds; a woman that had an issue of blood twelve years, Matth. 9.20. and a woman that had a spirit of infirmity eighteen years, Luke 13.11. and one that had an infirmity thirty eight years, John 5.8. the dead were raised, the Divels were cast out, the Sea commanded, the winds o­bey; they are of all sorts and kinds.

Observe also this, that you do not read or finde by any thing that there was the least of them done out of any ostentation; there was no such thing done by Christ or his Apostles, to call men out and say, Come, Il'e shew you what I can do, that should shew any kind of arrogant affectation to themselves; but the greatest hu­mility and modesty runs through all the exercise of this mighty power, and this practice was ordinary among the common Pro­fessors then; yea, the Galatians they received that spirit by which miracles were wrought among themselves.

Secondly, such famous miracles were a sufficient ground to make men believe this holy doctrine, who saw the miracles wrought by them that preached it; for if they did not, it must be either because they questioned whether the things were done, or whether done by God or not; they could not question whether the things were done; for they saw some raised out of their graves, &c. Nor could they question whether this was from God or not; for observe, Where I see miracles wrought, there I am bound to believe that they give testimony to what is preached by him that works them, except that which is preached, is that of which I am infallibly assur'd already, it cannot be true, except God does by some greater miracle contradict the testimony of those miracles; as now the Egyptians they wrought miracles, but God contradicted all their testimony by Moses. Now observe, the end of all Christian Religion is to preach truth, to glorifie God, to honour [Page 97] God, to save a mans soul. Never was there any exerting of Gods power to contradict it; so that if a man may not believe a do­ctrine thus holy, a doctrine thus practised by him that published it, and confirmed by miracles, then a man is under an impossibility of ever being satisfied from any thing from God; for what shall satisfie? If God speak to us from heaven, we should as much sus­pect that, as if an Angel come from heaven we should suspect him; but since we believe and know there's a God, and he is just and merciful, it's impossible the divine goodnesse should consent to such Impostors.

But you will say what are these miracles to us?

I say therefore thirdly, they are a sufficient reason to engage us to believe the divinity of this holy doctrine, though we never saw them. You do not see Christ your selves, nor did you see him dye nor work miracles, but would you have had Christ live alwayes a­mong you? If you would, he must then never dye, and the great comfort of our life depended upon his death; he dyed, is risen, and gone to heaven; would you have him come down from hea­ven, and dye that you might see it? and would you have him dye quite thorow the world at the same time? which must be if you would imagine we must see every thing our selves; it's a great piece of madnesse to believe nothing but what we see our selves: Austin was troubled himself in this case, Lib. 6. Con [...]es. cap. 4. he had been cheated be­fore, and now he was resolved he would believe nothing but what should be plain to him; at length (says he) O my God thou shewed'st me how many things I believed which I saw not; I con­sidered, I believed I had a father and mother, and such persons were my Parents; how can I tell that ? a man may say, it may be he was drop't from heaven, and God made him in an extraordina­ry way; so if I never were out of this Town, it's madnesse for a man to say there's never another Town in England; or to say there is no Sea because I saw it not. Nay, if a man come and tell me there's this doctrine that teaches me all self-denial, mortification, weanednesse from the world, and say this is of God, and when he hath done ventures life, children, family, have we not reason to believe it? If you will not believe, 'tis either because the first persons were deceived themselves, or else because you think they would deceive you; now deceiv'd themselves they could not be, when they saw so many miracles done; and deceive you, that they [Page 98] would not neither; for would any good man to deceive an other, undo himself? they dyed for it, and writ this book, and sealed it with their blood; and therefore there can be no reason to doubt of it; they were witnesses, and delivered what they saw, Luke 1.2.

7. Prop. As we have rational evidence the Scripture is the Word of God, so we have evidence also from inward sensation; born we are with principles of conscience, and the truths in this book are so homogeneal to man, that he shall finde something within himself to give testimony for it. 2 Cor. 4.2. By manife­station of the truth, commending our selves to every mans con­science in the sight of God. Joh. 5.44. Men believe not, be­cause they receive honour one of another; and in Scripture they that would not believe, are they that would not repent, Mat. 21.28 to the 33. men that practice drunkennesse, whoredome, sensuality, covetousnesse, pride, and know that these things are sinnes, they are the great unbelievers, because they are loth to leave their sins; offer the greatest reason in the world for a thing, if it be against a mans interest, how hard, and almost next to im­possible is it to convince him? A man would believe that the Romans were in England that reads the Roman History; but if he shall finde the coyne of the Roman Emperour, he will much more believe it. Do a bad action, O the secret terrours that a man finds within him, as if he felt something of hell already! Do a good action, and the secret sweetnesse, joy and peace that attends it, that he cannot but say I believe it, for I feel some degrees of it already! 1 Cor. 14.24, 25, &c. he speaks to the inward princi­ples of his conscience. The reason men believe not the Scri­ptures, is not because 'tis unreasonable to believe them, but be­cause they have a desperate love to sinne, and they are loth to en­tertain that that should check their interest. There is in every life that certain sagacity by which a man apprehends what is natu­ral to that life, what nourishes that life; a man that lives accord­ing to the Law written in his heart, finds there's that in this Reve­lation that feeds, nourishes, and encourages it; so that this man finds experimental satisfaction in it. Doth the Word of God tell me the wayes of God are pleasant? I thought they were hard and difficult, now I finde the yoke of Christ is easie, and that no hap­pinesse like this, and no blessednesse like that; I thought if I did [Page 99] not comply with such things I could never be blessed; now I finde I need nothing to make me happy but my God; he finds and feels these things are certan, true and real. Thus I have done with the demonstration.

You will easily observe I have neither taken notice of what the Papists tell us, we must believe the Scripture because the Church saith it; we cannot tell what the Church is till the Scripture had told us.

And though I have not mentioned the testimony of the Spirit, yet I suppose I have spoke to the thing; for I cannot understand what should be meant by the testimony of the Spirit, except we either mean miracles wrought, which in Scripture is called the testimony of the Spirit of Christ, Acts 15.8, 9. the giving of the Holy Ghost, it's the giving of those extraordinary miracles that fell down among them, so Heb. 2.4. Acts 5.32. I say if by the testimony of the Spirit you mean this, then you can mean nothing else but the Spirit assisting, enabling, helping our faculties to see the strength of that Argument God hath given us, and by experience to feel what may be felt, which comes under the head of sensation.

IN these words you have the result of a serious inquiry into the state of mankind. In the verse immediately foregoing, the Preacher speaks his own experience, touching each sexe distributively; how rare it was to meet with a wise and good man, how much rarer with a prudent and vertuous woman (so he must be understood, though these qualities are not exprest) then in the Text gives this verdict touching both collectively, ten­ding to acquit their Maker of their universal depravation, and convict them. Lo this only have I found, &c.

The words contain two Propositions.

The first touching mans perfection by his creation, God made, &c.

The second touching his defection by sinne, but they have sought, &c.

Together with a solemn Preface introducing both, and recom­mending them as well-weighed truths, Lo this only have I found, &c. q. d. I do not now speak at randome, and by guesse; no, but I solemnly pronounce it, as that which I have found out by serious study and diligent exploration, That God made man up­right, &c. The Termes are not obscure, and are fitly render­ed. I find no considerable variety of readings, and cannot need­lessely spend time about words. Only in short,

By man] you must understand man collectively, so as to com­prehend the whole species.

Making him upright] you must understand so as to refer making not to the adjunct only, supposing the subject pre-exi­stent, but to both subject and adjunct together; and so 'tis mans concreate and original righteousnesse that is here meant.

By inventions] understand (as the antithesis doth direct) such as are alien from this rectitude. Nor is it altogether im­probable that in this expression, some reference may be had to that curious desire of knowing much that tempted Adam and Eve into the first transgression.

Many inventions] seems to be spoken in opposition to that simplicity and singlenesse of heart which this original rectitude did include; truth is but one; falshood, manifold. God made man upright, [...] i. e. simple, plain-hearted, free from all tor­tuous windings, and involutions (so the word rendred upright in the Text doth signifie; and Jeshurun derived therefrom, which God thought a fit name for his people Israel, the seed of plain-hearted Jacob to be known by; answerably whereto Nathanael is said to be a true Israelite in whom was no guile) John 1.47. Such man was at first; now in the room of this simplicity, you find a multi­plicity; he was of one constant uniform frame, and tenour of Spirit, held one straight, direct and even course; now he's be­come full of inventions, grown vafrous, multiform as to the frame of his spirit, uncertain, intricate, perplexed in all his wayes.

Sought out] this notes the voluntarinesse, and perfect sponta­neity of his defecti n; 'twas his own doing. God made him upright; he hath sought out means to deform and undo him­self.

The words thus opened, afford us two great Gospel-truths.

[Page 107] Doctrine 1 1. That God endued the nature of man in his creation, with a per­fect and universal rectitude.

2. That mans defection from his primitive state was purely vo­luntary, and from the unconstrained choice of his own mutable and self-determining will.

(Though the latter part of the Text, would afford a sufficient ground to treat of the state of man now fallen; yet that being by agreement left to another hand, I observe no more from it then what concerns the manner of his fall, and that only as it depended on a mutable will.)

In handling these truths, I shall

1. Open them in certain explicatory Theses.

2. Improve them in some few praictcal and applicatory infe­rences.

1. About the former, that God endued, &c. take these Proposi­tions for explication.

Prop. 1 1. All created rectitude consists in conformity to some rule or Law.

Rectitude is a meer relative thing, and its relation is to a rule. By a rule, I here mean a law strictly taken; and therefore I speak this only of created rectitude. A law, is a rule of duty gi­ven by a Superiour to an Inferiour; nothing can be in that sense a rule to God, or the measure of increated rectitude.

Prop. 2 2. The highest rule of all created rectitude, is the will of God, considered as including most intrinsecally, an eternal and immutable reason, justice, and goodness.

'Tis certain, there can be no higher rule to creatures than the divine Will; Rom. 7.12. Rom. 12.102. Ezek. 18.25, ch. 33. and as certain that the government of God over his creatures, is alwayes reasonable and just, and gracious; and that this reasonablenesse, justice and goodnesse by which it is so, should be subjected any where but in God himself, none that know what God is (according to our more obvious notions of him) can possibly think.

Prop. 3 3. Any sufficient signification of this Will, touching the rea­sonable creatures duty is a law, indispensably obliging such a creature.

A law is a constitution de debito, and 'tis the Legislatours will (not concealed in his own breast, but) duly expressed that makes this constitution, and infers an obligation on the Sub­ject.

[Page 108] Prop. 4 4. The Law given to Adam at his creation was partly natural, given by way of internal impression upon his soul; partly positive given (as is probable) by some more external dis­covery or revelation.

That the main body of laws whereby man was to be governed, should be at first given no other way than by stamping them up­on his mind and heart, was a thing congruous enough to his in­nocent state (as it is to Angels and Saints in glory) it being then exactly contempered to his nature, highly approvable to his rea­son (as is evident in that being faln, his reason ceases not to ap­prove it, Rom. 2.18.) fully sutable to the inclination and ten­dency of his will, and not at all regretted by any reluctant prin­ciple that might in the least oppose or render him doubtful about his duty.

Yet was it most reasonable also, that some positive commands should be superadded, that Gods right of dominion and govern­ment over him as Creatour, might be more expresly asserted, and he might more fully apprehend his own obligation as a crea­ture to do somethings, because it was his Makers Will, as well as o­thers, because they appeared to him in their own nature reason­able and fit to be done (for so the whole of what God requires of man, is fitly distinguished into some things which he commands, because they are just; and some things that are just, because he commands them.)

Prop. 5 5. Adam was indued in his creation, with a sufficient ability and habitude to conform to this whole Law, both natural and positive; in which ability and habitude his original rectitude did consist.

This Proposition carries in it the main truth we have now in hand, therefore requires to be more distinctly insisted on. There are two things in it to be considered.

• The thing it self he was endued with.
• The manner of the endowment.

1. The thing it self wherewith he was endued, that was upright­nesse, rectitude, (otherwise called the image of God, though that expression comprehends more than we now speak of, as his immortality, dominion over the inferiour creatures, &c.) which [Page 109] uprightness or rectitude consisted in the habitual conformity, or conformability of all his natural powers to this whole Law of God; and is therefore considerable two wayes, viz. In relation to its

• Subject.
• Rule.

1. In relation to its subject; that was the whole soul (in some sense it may be said the whole man) even the several powers of it. And here we are led to consider the parts of this rectitude, for 'tis coextended (if that phrase may be allowed) with its sub­ject, and lies spread out into the several powers of the soul; for had any power been left destitute of it, such is the frame of man, and the dependance of his natural powers on each other, in or­der to action, that it had disabled him to obey, and had destroy­ed his rectitude; for bonum non oritur nisi ex causis integris, ma­lum vero ex quovis defectu. Davenant de justitia habitu­ali, &i. And hence (as Davenant well ob­serves) according to the parts (if I may so speak) of the subject wherein it was, Mans original rectitude must be understood to consist of

• 1. A perfect illumination of mind to understand and know the Will of God.
• 2. A compliance of heart and will therewith.
• 3. An obedient subordination of the sensitive appetite, and other inferiour powers, that in nothing they might resist the former.

That it comprehends all these, appears by comparing Col. 3.10. where the image of God, wherein man was created, is said to consist in knowledge, that hath its seat and subject in the mind, with Ephes. 4.24. where righteousness and holiness are also mentioned; the one whereof consists in equity towards men; the other in loyalty and devotedness to God; both which neces­sarily suppose the due framing of the other powers of the soul, to the ducture of an inlightened mind. And besides, that work of sanctification (which in these Scriptures is expresly called a re­novation of man according to the image of God wherein he was created) doth in other Scriptures appear (as the forementioned Authour also observes) to consist of parts proportionable to these I mention, viz. illumination of mind, Ephes. 1.18. conver­sion [Page 110] of heart, Psal. 51.10. victory over concupiscence, Rom. 6.7. throughout.

2. Consider this rectitude in relation to its Rule; that is the Will of God revealed, 1 John 3.4. or the Law of God; sin is the transgres­sion of the Law; and accordingly righteousnesse must needs be conformity to the Law, viz. actual righteousnesse consists in a­ctual conformity to the Law; that habitual rectitude which Adam was furnished with in his Creation (of which we are speaking) in an habitual conformity, or an ability to conform to the same Law. This habitual conformity, was, as of the whole soul, so to the whole Law, i. e. to both the parts or kinds of it, natural and positive. He was furnish't with particular principles incli­ning him to comply with whatsoever the Law of nature had laid before him, and with a general principle, disposing him to yield to whatsoever any positive Law should lay before him as the Will of God. And if it be said (in reference to the former of these) that this Law of nature impressed upon Adams soul, was his very rectitude; therefore how can this rectitude be a con­formity to this Law?

I answer,

Aquin. Summ.1. A Law is twofold

• Regulans.
• Regulata.

2. The Law of nature impressed upon the soul of Adam, must be considered

1. As subjected in his mind; so it consisted of certain practical notions about good and evil, right and wrong, &c.

2. As subjected in his heart, so it consisted in certain habitual inclinations to conform to those principles. Now these incli­nations of the heart, though they are a rule to actions, they are yet something ruled in reference to those notions in the mind; and their conformity thereto makes one part of Original rectitude. And those notions, though they are a rule to these inclinations, yet they are something ruled in reference to the Will of God signifi­ed by them; and in the conformity thereto, consists another part of this Original rectitude.

2. We have to consider the manner of this endowment. And as to this, 'tis much disputed among the Schoolmen, whether it were natural, or supernatural. I shall only lay down in few [Page 111] words, what I conceive to be cleare and indisputable.

1. If by natural, you mean essential (whether constitutively, or consecutively) so Original righteousnesse was not natural to man, for then he could never nave lost it, without the loss of his being.

2. If by natural you mean connatural, i. e. concreate with the nature of man, and consonant thereto, so I doubt not but it was natural to him.

Prop. 6 6. This rectitude of mans nature, could not but infer and include his actual blessednesse, while he should act accor­ding to it.

According to the tenour of the Covenant, it could not but in­fer it. And consider this rectitude in it self, it must needs in­clude it: The rectitude of his understanding including his know­ledge of the highest good; and the rectitude of his will and affe­ctions, the acceptance and enjoyment thereof; Aug. de civitate Dei. as Augustine in this case, nullum bonum abesset homini quod recta voluntas optare pos­set, &c.

Thus far of the holinesse and blessednesse of mans first state. It follows to speak of the mutability of it, and of his fall as de­pending thereon.

Doctrine 2 2. That mans defection from his Primitive state, was mearly voluntary, and from the unconstrained choice of his own mutable and self-determining will.

For the asserting of this truth, take the following Propo­sitions.

Prop. 1 1. That the nature of man is now become universally depraved and sinful.

This Scripture is ful of 1 Kings 8.46. Psal. 14.1. Rom. 3.12. — &c. cap. 5.12, 13, &c. 1 John 5.19. &c., and experience and common observati­on puts it beyond dispute.

'Tis left then, that sinne must have had some Original a­mong men.

Prop. 2 2. The pure and holy nature of God could never be the Origi­nal of mans sin.

This is evident in it self. God disclaims it, nor can any af­firm it of him without denying his very being. He could not be the cause of u [...]holi [...]esse, but by ceasing to be holy, which would suppose him mutably holy; and if either God or man must be confessed mutable, 'tis no difficulty where to lay it; whatever [Page 112] he is, he is essentially; and necessity of existence of being always what he is, James 1.17. remains everlastingly the fundamental attribute of his being.

Prop. 3 3. 'Tis blasphemous and absurd to talk of two principles, (as the Manichees of old) the one good per se, and the cause of all good; the other evil per se, and the cause of all evil.

Bradwardine de causa Dei. Bradwardines two Arguments: 1. That this would suppose two Gods, two Independent beings; 2. That it would suppose an evil God; do sufficiently convince this to be full both of blas­phemy and contradiction.

Prop. 4 4. It was not possible that either external objects, or the temptation of the Divel should necessitate the will of man to sinne.

External objects could not; for that were to reject all upon God; for if he create objects with such an allective power in them, and create such an appetite in man as cannot but work inor­dinately and sinfully towards those objects, it must needs inferre his efficacious necessitation of sinne, being it would destroy the truth already established, that God created man with such a recti­tude as that there was a sufficient ability in his Superiour powers for the cohibition and restraint of the Inferiour, that they should not work inordinately towards their objects. The Divel could not do it for the same reason, having no way to move the will of man but by the proposal of objects; yet that by this means (which he could in many respects manage most advantagiously) he did much help forward the first sinne, Scripture leaves us not to doubt.

Prop. 5 5. The whole nature of sinne consisting only in a defect, no o­ther cause need be designed of it than a defective; i. e. an understanding, will and Inferiour powers however originally good, yet mutably and defectively so.

I shall not insist to prove that sinne is no positive bang; but I take the Argument to be irrefragable, (notwithstanding the Cavils made against it) that is drawn from that common Maxime, [...]. Dion. de Div. nom. that omne ens positivum est vel primum, vel à primo. And that of Dionysius the Areopagite is an ingenuous one; he argues that no being can be evil per se; for then it must be immu­tably, to which no evill can be, for to be alwayes the same, [Page 113] is a certain property of goodnesse; 'tis so even of the highest goodnesse.

And hence sinne being supposed only a defect, a soul that is on­ly defectibly holy, might well enough be the cause of it; i. e. the deficient cause.

Nor is it in the least stranage that man should be at first created with a defectible holinesse; for if he were immutably holy, either it must be ex naturâ, or ex gratiâ; ex naturâ it could not be, for that would suppose him God; if it were ex gratiâ, then it must be free; then it might be, or might not be; therefore there was no incongruity in it that it should not be. And indeed it was most congruous that God having newly made such a creature, furnished with such powers, so capable of government by a Law, of being moved by promises and threats, he should for some time hold him as a viator, in a state of tryal unconfirmed, (as he did also the innocent Angels) that it might be seen how he would behave him­self towards his Maker, and that he should be rewardable and pu­nishable accordingly, in a state that should be everlasting and un­changeable: The liberty therefore of the Viators and the Compre­hensors Gibieuf well distinguishes into inchoata or consummabilis, Gibieuf de li­bertate Dei & creatur. ae and perfecta or consummata; the former such as Adams was at his Creation; the latter such as is the state of Angels and Saints in glory; and as his would have been had he held out and persisted innocent through the intended time of tryal.

It was therefore no strange thing that man should be created defectible; 'twas as little strange that a defectible creature should deficere.

For the manner of that defection, (whether errour of the un­derstanding preceded, or inconsideration only, and a neglect of its office) with the great difficulties some imagine herein, I wave discourse about them; judging that advice good and sober, for to con­sider how sinne may be gotten out of the world, then how it came in. Though 'tis most probable there was in the instant of temptation a meere suspension of the understandings act, (not as previous to the sinne, but as a part of it) and thereupon a sudden precipitation of will, Estius in scil. as Estius doth well determine.

[Page 114]6. Man being created mutable as to his holinesse, must needs be so as to his happinesse too.

And that both upon a legal account, (for the Law had deter­mined that if he did sinne he must dye) and also upon a natural; for it was not possible that his soul being once depraved by sinne, the powers of it vitiated, their order each to other, and towards their objects broken and interrupted, there should remaine a disposition and aptitude to converse with the highest good.

The Use follows which shall be only in certain practical Infe­rences that will issue from these truths, partly considered singly and severally; partly together and in conjunction.

THe next head in the body of our Religion which falls this Morning to be spoken to in Course, is, Gods Covenant made with Adam before the fall, which we call a Covenant of Works; and we ground our Discourse upon the Text read to you.

When God would communicate his goodnesse to the creatures, [Page 121] he made the world out of nothing for his own glory, but especial­ly man after his Image; this inferiour world he provided for mans house and habitation; but he dresseth and trimmeth one part for him especially, and calls it Paradise. In the Paradise or pleasant Garden he was not to live idly, but must dresse and keep it. In the midst of all mans enjoyments which the Lord allows him with a liberal hand, yet he lets him know withall he was under subjecti­on, though Lord of all, and therefore gives him a command; obsequii examen, & obedientiae quoddam rudimentum; Calvin. a test and tryal of his obedience to which God trains him up.

As Lords when they let out their Lands to Husbandmen, re­serve somewhat to themselves which the Tenants are not to med­dle with, that they may have some check upon them; Muscul. so God here. That which the Lord commands Adam was no hard mat­ter; he grants him a vast latitude to eat of all freely, Oecol. only one sort excepted, in which exception, as God was not envious to him, (as the Envious One suggested) so was not this Com­mandment grievous to him.

Object. It may be objected from 1 Tim. 1.9. The Law is not made for a righteous man; why then for Adam in his righ­teousnesse?

Resol. Paul means good men do not so need the Law as bad men do; for good Laws rose from evil manners; yet in a sense the Law is given for righteous men, not to justifie them, for it finds them justified already, and past the condemnation of the Law; it finding them also sanctified, Beza. it treats them not as ene­mies, but leads them, and delights them consenting to it. This serves to explode the errour of Antinomians and Libertines; so then God to declare his Soveraignty, and mans subjection, gave Adam though innocent, a Law. Mark how God bound mans obedience with a double fence; first, he fenced him with a free indulgence to eat of all but one, this was an Argument to his in­genuity; secondly, by a severe prohibition upon pain of death; by the first the Lord wooes him by love; by the second he frights him by the terrour of his justice, and bids him touch it if he durst.

Observe among all the Trees of the Garden there are two here mentioned in a more peculiar manner; the Tree of life, and the Tree of knowledge, which are called by Divines two Sacraments, [Page 122] in a large sense; in which sense also, the Ark of Noah, the fire which descended and burn't the Sacrifice, Polanius. the Baptisme of the Red Sea and Cloud, the Manna, the water out of the Rock, the pouring out of the blood of the Sacrifices, the Land of Ca­naan, the Tabernacle, Temple, Ark of the Testimony, the pro­pitiatory, the golden Candlestick, the twelve stones taken out of Jordan, with the pool of Bethesda; all these I say in a large sense are Sacramental Symbols of the Covenant of Grace, or extra­ordinary Sacraments; but the Tree of knowledge, and Tree of life, are called Sacraments of the Covenant of works.

By these the Lord did signifie and seal to our first Parents, that they should alwayes enjoy that happy state of life in which they were made, upon condition of obedience to his Commandments; i. e. in eating of the Tree of life, and not eating of the Tree of knowledge.

For it was called the Tree of life, not because of any native property and peculiar vertue, it had in it self to convey life; but Symbolically, Morally and Sacramentally, it was a sign and ob­signation to them of life natural and spiritual to be continued to them, as long as they continued in obedience unto God.

Aug.In like manner the Tree of knowledge of good and evil was spoken, from the sad event and experience they had of it, as Sampson had of God departed from him when he left his Naza­ritish haire by Dalilah.

Now that a Covenant of Works lay in this Commandment is clear; 1. Because that was the condition of mans standing and life, as it is expresly declared; 2. Because in the breach of that Command­ment given him, he lost all.

This obedience as it was Characteristical to Adams Cove­nant, and Contradistinguished to the Covenant of Grace, was perfect, personal, and perpetual. In a sense, though different from the other, those three things are required in our obedience under the Covenant of Grace, not in reference to the Covenant, nor to justification; neither is our personal righteousnesse perfect, I mean legally; yet is it perfect, though not in us, but in our surety; nei­ther was the Covenant made primarily with us, but with him, and with us in him, and on his account; even as God made the Cove­nant of Works primarily with Adam, and with us in him as our head inclusively.

Now for our better opening this doctrine to you I shall pro­pound and answer some questions.

1. What is meant by Covenant?

2. What ground we have to call it Adams Covenant, or a Cove­nant of Works.

3. Wherein doth the Nature and Tenour of it consist?

4. Whether the Covenant of Works was revived and repeated to Israel?

5. How long it lasted; whither till now unto any?

Quest. 1. What is meant by Covenant, name and thing?

Answ. The word in the Hebrew is [...] Berith, which hath a threefold derivation, very fit to be taken notice of for clearing of the nature of the Covenant.

1. From Barah to choose, because the persons are chosen be­tween whom the Covenant or Agreement is made: [...] Indeed Gods Covenant with man is not only with his elect and chosen ones, but a fruit and effect of our election; yea, the Lord doth encline our wills to make choice of him, and of his terms. I have made a Covenant with my chosen; so again, Choose you whom ye will serve; ye are witnesses against your selves this day, Psal. 89.3. Josh. 24.15, 22 that you have chosen the Lord.

2. Or else this word Berith Covenant may be taken from Ba­rah to eat, Illyricus. because they were wont to eat together of the Sacri­fice slain and provided at the making of the Covenant, at which time they had a Feast; hence the Apostle speaking of the Eucha­rist, the signe and seal of the Covenant, and which is a spiritual Food and Feast upon a Covenant account, saith, This Cup is the New Testament, or New Covenant in my blood, 1 Cor. 11.25.

3. Or from Bathar to cut and divide asunder, [...] by transposing a letter; for so the sacrifice was divided, and the Covenanting parties were to passe between the parts: Thus Abraham entred into Covenant with God, and he took a Heifer, Shee Goat, Gen. 15. Ver. 9.10. and a Ramme, and divided them in the midst, and laid one piece against another, Ver. 9.10. And behold a burning Lamp passed between those pieces, Ver. 17.18. in that same day the Lord made a Cove­nant with Abraham. This cutting of the sacrifice into pieces, and passing thorow was a lively and dreadful signe, that the party who should break Covenant, should be cut asunder, and into [Page 124] pieces, as he well d [...]se ved, and as he at least implicitely impre­cated upon himself; notable to this purpose is that in the Prophet Jeremy, I will give the men that have transgressed my Cove­nant, Jer. 34.18, 19, 20. which have not performed the words of the Covenant which they made before me, when they cut the Calfe in twaine, and passed between the parts thereof, the Princes of Judah, the Princes of Jerusalem, the Eunuchs and the Priests, and all the People of the Land, which passed between the parts of the Calf, I will even give them into the hand of their enemy, into the hand of them that se k their life, &c. — that is, to be slain and cut in pieces by the Sword. And herein I take the Emphasis of the ex­pression to lie, Lev. 26.25. I will bring a Sword upon you which shall avenge the quarrel of my Covenant; i. e. by cutting them asunder.

And this custome was conveyed to the Gentiles, they went be­tween the fire, and carried a Sword in their hands, and so took an oath; Lib. 10. contra Jul. as Cyril proves out of Sophocles.

Thus Virgil speaking of Romulus and Tatius, ‘ Aeneid. 8. Hinc foedus à foedo animali foedè mactato.—Caesae jungebant foedera porcae.’

They cut a Swine in sunder, and made a League; and to name no more, Titus Livius speaking of the League between the Romans, and Albans, the Foecialis, Herald or Minister of those Ceremonies, cryed, If the Romans shall falsifie by publick and wicked fraud, in that day O Jupiter do thou so smite the Romans, as I smite this Swine, and so knock't the Swine on the head with a stone.

By all which it appears that Covenants have been ever held so­lemn, and sacred things, and that men by breaking of them de­served dreadful punishments.

In like manner there was the shedding, dividing, and sprinkling of blood at the making of Covenants, and hence it was called the blood of the Covenant; Exod. 24.6, 7, 8. Moses took half the blood and put it in Basons, and half of the blood he sprinkled on the Altar, and he took the book of the Covenant, and read in the audien [...]e of the people, and they said, All that the Lord hath said, will we do, and be obedient; and Moses took the blood and sprinkled it on the people and said, Behold the blood of the Covenant which the Lord hath made with you concerning all these words: Note, He [Page 125] sprinkled the Altar instead of God, who being incorporeal, and a Spirit, could not be sprinkled, yet being a Covenant party, would have the Altar sprinkled for him.

So much shall serve for the first Question, setting forth in our Answer to it the name and nature of a Covenant in gene­ral; the second Question follows.

Quest. 2. What ground we have to speak of Gods Covenant with Adam, and to call it a Covenant, there being no mention of it here in the Text, nor elsewhere in Scripture do we read of Gods Covenant with Adam.

Answ. However the name be not here, yet the thing is here and elsewhere, comparing Scripture with Scripture; it is a nice ca­vil in Socinians to call fot the word Satisfaction; others for the word Sacrament, others for the word Trinity, others for the words Faith alone justifying, others for the word Sabbath for Lords day, &c. and thence to conclude against Satisfaction, Sa­craments, Trinity, Justification by faith alone, and Sabbath, for want of expresse words, when the things themselves are lively set down in other words; so in this case of Gods Covenant with Adam, we have 1. Gods Command which lays man under an obligation. 2. We have Gods promise upon condition of obedi­ence. 3. We have Gods threatning upon his disobedience; 4. We have their understanding it so, as appears in Eves words to the Serpent. 5. Chap. 3.3. We have the two Trees as signs and symbols of the Covenant. 6. We have a second Covenant, and a New Covenant, therefore there was a first and Old Co­venant; a Covenant of Grace supposeth one of Works.

Object. If any shall say by first and old Covenant was meant Gods Covenant with Israel, and not with Adam; and so by Co­venant of Works the same is meant, namely that which the Lord made at Mount Sinai.

Answ. Hereunto I answer; There is a repetition of the Covenant of Works with Adam in the Law of Moses, Hebr. 8.7, 8, 9. Gal. 3.12. Rom. 10.5. as in that of the A­postle to the Galatians, The Law is not of faith, b [...]t the man that doth these things shall live in them; so likewise to the Ro­mans, Moses dsscribes the righteousness which is of the Law, that the man who doth these things shall live in them: Thus it was with Adam principally and properly; therefore he was under a Covenant of Works, when God gave him that command in my Text.

Quest. 3. Wherein then doth this Covenant of Works consist? what is the nature, tenour and end of it as such?

Answ. 1. This Covenant required working on our part as the condition of it for justification and happinesse; therefore called a Covenant of Works; Gal. 3.12. thus before, the man that doth these things shall live. Working indeed is also required under grace now; but 1. Not to Justification; 2. Not from our own Power; Ephes. 2.8. Jam. 2.20. 3. Not previous to faith, which worketh by love, and lives by working, but man lives by faith.

2. A second Characteristical signe of the Covenant of Works is this, that in and under it man is left to stand upon his own legs and bottome, to live upon his own stock, and by his own indu­stry; he had a power to stand, and not to have fallen; this is meant when it is said, God created man in his own Image. Gen. 1.27.

Eccles. 7.29.And again, This only have I found that God made man upright.

3. In the first Covenant, namely, that of Works; man had no need of a Mediatour; God did then stipulate with Adam immediately; for seeing as yet he had not made God his enemy by sin, he needed no days-man to make friends hy intercession for him.

Gen. 1. ult.After mans Creation God said, He saw every thing which he had mude, and behold it was very good; and after the Covenant made in chap. 2. its said, They were naked, and they were not ashamed; i. e. they had not contracted guilt by commit­ting of sinne, from whence onely ariseth shame; there­fore under the Covenant there needeth no Mediatour.

And hence Moses Law was not properly a Covenant of Works, Gal. 3.19. because that Law was given in the hand of a Mediatour.

4. The Covenant of Works once broken, God abates nothing of his justice, no not upon repentance, but the soul that sinned, dyed. Mark our Text, Thou shalt dye the death, by which dou­bling of the words in the Hebrew Idiom of speech, is meant Ʋehemency and Certainty, Vatablus. which was effected, and so had con­tinued inevitably, without the help of another Covenant hinted in that first promise, Gen. 3.15.

For the first Covenant gives no relief to a poor sinner when he hath broken it, but leaves him hopelesse and helplesse un­der a fearful expectation of wrath and fury indignation.

5. The Lord in the Covenant of Works accepts the person for the Works sake; that is, he mainly looks at the work how ade­quate it is to the command and rule which he so exactly heeds, that upon the least failer his justice breaks out in wrath, neither can a­ny personal excellency in the world salve the matter; Deut. 27. ult. Cursed is he that continueth not in all the words of the Law to do them, and all the people shall say Amen; a doleful Amen; Jam. 2.10. and whosoever keeps the whole Law, and offends in one point, is guilty of all: Note that whosoever, God respects no mans person in that case.

6. The Covenant of Works in performance of the condition leaves a man matter of boasting and glorying in himself, and makes God a debtour to him.

Where is boasting? it is excluded; by what Law? of works? Rom. 3.27. Nay; as if he had said; the Covenant of Works affords matter of boasting to him that worketh to justification by his own personal power and righteousnesse.

Now to him that worketh is the reward reckoned, not of grace, Rom. 4.4. but of debt; i. e. it obligeth God to pay it him as a due, which is the language of Pharisees and Papists; which were justly chal­lenged and claimed; 1. Were we indeed under a Covenant of Works, and not of Grace; 2. Were our works perfect: 3. Did we not lye at Gods mercy for our guilt; All which declare man impotent, and grace necessary, and withal Jews and Papists, to be enemies to the Crosse of Christ and Covenant of Grace, and under a Covenant of Works, of which more anon.

7. The Covenant of Works leaves a man still in doubt while resting in it, in that state, because it is a mutable state at best; he had all in his own hands, and then Satan cunningly rooked him of all: God puts him into a good bottome, and leaves him to be his own Pilot at Sea; the Divel assaults him, and sinks him; and therefore the second Covenant takes all into Gods hands, that it may continue safe under his Father by care and custod­dy; 1 Pet. 1.4, 5. John 10.28, 29. and so gives the soul good security against death and danger, which Adam had not while he stood; much lesse can any rich or honourable man in his [Page 128] fools Paradise here in this world, say his Mountain is unmoveable, his glory unchangeable, seeing it passeth away as a Pageant, 1 Cor. 7.31. if Adams Paradise was so mutable, much more theirs; if he stood not in his integrity, how shall they stand in their iniquity?

8. The Covenant of Works was made with all men in Adam, who was made and stood as a publick person, head and root in a common and comprehensive capacity; I say it was made with him as such, and with all in him: Quo mansit remanente, & quo pere­unte peribat; he and all stood and fell together; for even the E­lect may say, We are all by nature the children of wrath as well as others; Rom. 3.19. and that of St. Paul, We know that what things soever the Law saith, it saith to them who are under the Law that every mouth may be stopped, and all the world may become guilty before God.

But the Covenant of Grace is a discriminating thing; it takes in some, and leaves out others; Christ is not a head in Covenant with all, as Adam was, but of his Elect only; for we finde ma­ny in the world under the headship of Satan and Antichrist, and old Adam, who are out of Christ, not only because unconver­ted as Saints themselves are before regeneration, but out of Christ in the account of Gods Election, Donation and Covenant, who have none of his special love, nor ever shall have.

Thus I have briefly opened the distinguishing Characters of the Covenant of Works, which might have been more enlarged by those of the Covenant of Grace, which is easily done by way of opposition and comparison one with the other; and therefore, and for brevities sake I omit it; and come to the next question.

Quest. 4. Whether this Covenant of Works made with Adam, was revived and repeated to Israel in Moses time; and if so, in what sense, and why?

Answ. I answer affirmatively, that in some sort the Covenant of Works was revived and repeated to them, which appears from these grounds.

1. They were tyed to Commandments under a curse.

Gal.3.10. Deut. 28 1, 2. & ver. 15.16.2. Blessing is promised to obedience; they are both set down by Moses at large in Deuteronomy, chap. 28. and elsewhere.

[Page 129]3. It is expresly called a Covenant, I mean the giving of the Law for obedience.

The Lord God made a Covenant with us in Horeb. Deut. 5.2.

4. It is opposed to the Covenant of Grace as another Cove­nant upon this very distinguishing account of obedience and faith, works and grace, as you may see at large among other places in that of the Hebrews. Hebr. 8.6, 7, 8, 9, 10, &c.

Now there are foure principal ends which the Lord had in so doing.

1. That he might hereby make men know what sin is, how prone we are to it, and how averse and head-strong against all good; this is done by a Law of Works, Rom. 7.7. to the 13. ver. This in­deed is Gods clear glasse by which he discovers to us the moral and penal evil of sin; so Rom. 3.20.

2. That hereby the Lord might hold men in to obedience by a strong curb; because we are so apt to break fence, he hedgeth up our way with thornes, Hos. 2.5, 6.

3. That God might stop every mouth, and make all guilty be­fore him, Rom. 3.19.

4. That men may hereby be lash't and driven to Christ as with a School-masters rod, to see an absolute need of him, and to make out hard after him, Gal. 3.22, 23, 24.

For men care not to run to a City of Refuge unlesse the avenger of blood follow behinde at their heels; neither do the whole need or regard the Physician, but the sick and wounded.

Yet notwithstanding all this, they were not properly under a Covenant of Works, neither was the law given to them as such a Covenant meerly.

1. Because as the Law was to convince of sin, so it shewed the expiation of sin, and therefore their Sacrifices were killed and the blood shed and sprinkled, Heb. 9.22, 23.

2. The Covenant at Mount Sinai was not made with all with­out exception as Adams was, but only with a select people, even with Israel.

3. Because the Lord still puts them in minde of his pro­mise to Abraham, which included Christ, and faith in him, Gal. 3.16, 17. and was not null by the Law.

Quest. 5. The last question is how long this Covenant lasted, and whither any be under a Covenant of Works?

Answ. Most strictly it was but to the giving of the first pro­mise, for then the Covenant of Grace began, but was more large­ly and clearly revealed (till the coming of Christ) by the Law and the Prophets; but was most perspicuously and fully by Christ himself in his doctrine and death, and by the abun­dant pouring out of his Spirit.

Howbeit all along and to this day every natural man is under a Covenant of Works, because out of Christ, therefore under the Law, and the curse of it; for which cause the Covenant of Works is by some called the Covenant of nature. Faedus naturae.

Again, all they which look for righteousnesse and salvation by the power of their wills, by the strength of nature, and by per­formance of duties, as Jews, Turks, Philosophers, Papists, So­cinians, Gal. 4.24, 25. Pelagians, these are all under a Covenant of Works, they are not under grace; they are of Hagar the Bond-woman, of Mount Sinai which answers to Jerusalem which now is, which is in bondage with her children, as the Apostle speaks in his elegant Allegory.

I come now to draw some Corollaries from this doctrine of the Covenant of Works thus propounded, in a practical way of ap­plication, and that briefly.

Corol. 1. It serves for admiration, to wonder with a holy asto­nishment at the Lords infinite condescending love in making a Covenant with poor man.

1. Because it was a free act in him to do it, he lay under no compulsion to it; Rom. 9.15, 16. nothing of merit or profit in a despicable worme appears as a motive to it; it was a royal act of glorious grace from the King of heaven to vile creatures: O wonderful!

2. Because as it was free for him to do it, so he bound his hands by it, and as it were lost his freedome by it; for his truth holds him fast to it, Hebr. 6.18. by which its impossible for him to change. O wonderful!

3. He made the first offer, he prevented us by his grace, he loved us first, 1 John 4.10, 19. all this appeared in the first Cove­nant with us, Bullinger de f [...]dere Dei uni­os, & aeterno. in vouchsafing us to make any at all with him: Ineffa­bilis misericordiae Divinae Argumentum quod ipsum numen, ipse inquam Deus Aeternus faedus ipsum primus offert, nullis ad hoc hominum meritis adactus, sed merâ & nativâ bonitate impulsus; nec scio an humanum ingenium hoc mysterium vel plenè toncipere, [Page 131] vel dignis laudibus evehere possit. Unspeakable mercy that the eternal God should first offer to league with us, moved to it by no merit in us, but by his own native goodnesse only; a mystery which the minde of man cannot conceive, nor his tongue praise to the worth of it; thus a grave Authour, which will the more inhance the love of God; if we

4. Consider that he makes Covenant upon Covenant after breaches and forfeitures, renews them again, and ratifies them stronger than ever, as he did the new Covenant after the old was broken by our high and hainous provocation in the fall; and which he doth to every elect soul in the Sacraments, and after grosse and grievous Apostasies; See Jerem. 3.1. Ezek. 16.60, 61, 62, 63. Hos. 2. O admire and adore this love!

Corol. 2. Seeing there are two Covenants on foot, one of Works, another of grace; and very many, yea, the farre greatest part of the world are under a Covenant of Works, which is a most sad and doleful estate, because a state of wrath and death, a most wretched and accursed condition; O try under what Cove­nant thou art; for if thou art in the state of sinful nature, a sprowt of old Adam, never yet cut off from his root of bitternesse, nor graffed into Christ, thou art undone; to be under such a Cove­nant is to be an enemy to God, and to be lyable to all his plagues; O make haste then, and flee as a Post, and as the young Roe into Christs Armes.

For consider, how thou canst stand before the Bar of God in thy sins, in thy nakednesse; Adam fled away from the presence of God afraid and ashamed, hiding himself in the Thicket, be­cause he was naked; but where wilt thou hide thy nakednesse in that dreadful day of the Lord! there will be no shelter in that day for a sinner:

Corol. 3. Labour to understand and discern aright the nature, tenour and termes of both Covenants.

1. Because they are easiiy mistaken, and many do mistake them; Rom. 10.2, 3.

2. Because the mistake is dangerous, like a man in the dark as he travels, findes two wayes; one way is wrong, Prov. 14.12. yet it seems as good and safe as the other; he goes on in the wrong, which leads him to a Rock, where he falls down headlong, and breaks his neck; so many a poor soul imagines he is under a Covenant of Grace, [Page 132] and in a safe way to heaven, when alas he is yet under a Cove­nant of Works, and in the high-way to hell; Labour then to discern the difference, search Scriptures, and thy own heart, go to the Lord by prayer, Job 33.23. and to his M nisters, that they may shew thee thy way, lest thou go on to thy destruction. And therefore,

Corol. 4. Improve the Covenant of works for the convicti­on of sin, righteousness, and judgement; for till the Lord lets thee see what it is to be under such a state, thou wilt never see the evil of it, nor ever desire to change it.

Corol. 5. Renounce thy Covenants with sin, Satan, and creatures, or else thou wilt never be admitted into Covenant with God; if thou break not with them, God will never close with thee; if thou be a Covenant-servant to them, thou art no Covenant-servant of the Lords; for how canst thou serve those two Ma­sters, Matth. 6.24. 1 Joh. 2.15, 16. God and Mammon? both which crave thy whole man, and thy whole work, and which are utterly inconsistent with each other.

Corol. 6. Labour to relieve thy self under thy greatest straits and sears by Covenant promises; I mean the promises of the new Covenant which are called better promises, Hebr. 8.6, 10, 11, 12. Joh. 15. because abso­lute pr [...]mises; because they work that in us and for us which God requires of us, when of our selves we can do nothing.

As the new Covenant is the best Covenant, and the promises of it the best promises, Isa. 55.3. Acts 13 34. so the mercies of it are the best mercies, for they are the sure mercies of David, 2 Sam. 23.5.

Corol. 7. Blesse the Lord that ye are under the best dispensati­on, and clearest discovery of the Covenant of grace, better than Adams after the promise was made to him upon his fall; bet­ter than Noahs after the flood, better than Israels in the Wil­dernesse, yea, better than the Patriarchs and Prophets who had much legality and obscurity in their administrations, in com­parison of us who behold with open face the glory of God, 2 Cor. 3.18.

That it is the lot of us Gentiles to be brought into the know­ledge and participation of the Gospel in the last and best time; I mean after Christs appearance in the flesh.

The Apostle compares the Church to a Tree, Rom. 11.16, 17. which hath the same root Christ, but several branches; now that the natural branches should be cut off to make way for the ingrafting of us wildings, Pet. Mart. is matter of praise to the High God for his rich grace to us Gentiles, Ephes. 3.8.

Corol. 8. Labour for a spirit of self-denial and debasement; for as the Old Covenant spirit is a spirit of pride and boasting to ad­vance natural abilities, Rom. 3.27. Rom. 10.3. to glory in our own personal endowments and performances; so a New Covenant spirit is contrary to that, and is a spirit of faith, self-denial and debasement.

Corol. 9. Watch against Satan; as soon as ever God and man were in Covenant, he set himself to break that Covenant, and prevailed; for he beguiled their simplicity by his subtilty, 2 Cor. 11.3. Gen. 3.

Now albeit the New Covenant stands on a surer foundation, yet he will very much weaken our comforts, and increase our sor­rows by drawing us under Gods displeasure by sin, forfeiting Co­venant mercies by Covenant breaches, which mercies though they are not lost finally to Gods Elect, yet are they often to be re­covered, renewed and secured to our souls by a clear evidence.

Besides Satan will perswade men to slight and renounce their Baptisme, as when he makes Witches, and turns Christians to be Mahumetans, because thereby he knows they renounce their Co­venant with God to make one with himself; there are that upon fairer pretences, neglect or deny the Seals of the Covenant; Satan had a fair pretence also to draw away our first Parents, and make them break with God, which they little thought would have cost so dear; but the sad e­vent shewed the sinfulnesse of that sinne; wherefore Wa ch and pray that ye enter not into temptation; Be not ignorant of Satans Devices in these back-sliding and fedifragous times, Remember from whence ye are fallen, and walk stedfast in Gods Covenant; you that stand, 1 Cor. 10.12. learn by others falls to take heed.

THis doctrine of Original sin, is not more diffi­cult to understand, than necessary to be known, more full of knots than uses: if we consider, 1. The several batteries that are planted against this truth, by Rabbins, Pelagians, Socinians, Flaccians, Arminians, Anabaptists; batte­ries raised by Pelagius his pride, Philosophers ignorance, Papists policy, and Hereticks idolized reason. Or 2. if we consider the dependances of other doctrines upon this truth. Augustine writing against Pelagius, thought the summe of Religion consisted in the right knowledge of Original sin; As we [Page 135] know the pleasantnesse of a garden by the noysomnesse of a dunghill; the gratefulnesse of a day from the darknesse of a night; so we cannot know the benefits of Christ so well as from the knowledge of our Original guilt and sin. By a strict sur­vey of Original sin, we may better understand the honour of ju­stification, the power of grace and sanctification, the sweetnesse of a Christ, the necessity of a Gospel, the preciousnesse of a Ministry; and therefore it was a futilous and malicious asserti­on of Celestius of old, to call the doctrine of Original sin, rem questionis, non fidei; a matter of debate, not faith; and the Hereticks of late, to reproach it with the stile of Austins fig­ment. 3. If we consider the influence of this truth upon our practice; The knowledge of Original sin; it is the curb of pride, the foyl to set off grace, the glass of man, the spurre of indu­stry; it is that which makes the best of Saints to weep in the best of duties, and the worst of sinners to look pale in their greatest pro­sperities; so that you see the doctrine is most useful, let it there­fore be most grateful. Now this Original sin, Divines usually distinguish in peccatum Originali Originans, & in peccatum Ori­ginali Originatum; into Original sin Originating, and into O­riginal sin Originated; into the Cause, and into the Subject of this sin, the fountains and its streames; one man infecting, and all men infected; the first is my task, the second is referred to a more worthy hand.

In the latter part of this chapter, where the Text is, the Apo­stle carries on a double design.

1. To shew the excellency of Christ, and grace by Christ.

2. The necessity of faith in Christ; and both these he demon­strates by a full and large comparison between the first and the second Adam; the losse by the first, the gain by the second; the sin of the first, the grace of the second; the condemnation we are obliged in by the first, and the pardon we are enriched with by the second, the first is a poysonous spring, the second is a cleansing fountain.

The Text, if you look at the design of it, it points at the po­stern, where sin and death first entered the world; and that was by Adams eating the forbidden fruit; the prohibited Apple, was the first Apple of contention between God and man-kind. If we look at the parts of the Text, they are three.

[Page 136]1. We have an unhappy Parent, viz. Adam; not only by his offence undoing himself, but making a bankrupt world. By him sin entered the world.

2. In the Text we have an unhappy posterity, not only to be linkt to the loynes, but the sins of the first Parent. The whole world had sin entered into it, and all have sinned, saith the Text, viz. in him.

3. We have an unhappy portion; sin and death the inseparable twins of misery; so saith the Text, sin enters, and death by sin; sin came by Adam, and death came by sin; the one fell in pell mell into the world with the other; and both are the unhappy inheri­tance of every child of Adam; indeed the Saints are exempted from the second, but not the first death; sin and death were mar­ried in Adam, and they shall not be divorced in any of the sons of Adam; believers dye temporally, though not eternally; they feel the stroak, though not the sting of death.

Now for the further clearing of my way, it will not be a di­gression, to take off the veile from the Text in a short explica­tion.

By one man] and him we may consider; 1. His name, A­dam, and this comprehends his person, sex, and kind. 2. His order; he was the first man, 1 Cor. 15.45. 3. His person in the individual. And so Original sin properly is not derived from the proximate Parents, but the prime-parent. 4. His nature; A­dam was one, non tantum in individuo, sed in specie; one com­prehending the whole root, representing the whole stock, the seed and generation of man-kind; so Adam is taken for the spe­cies of man.

Sinne] The Apostle here speaks of sin; not sins, as if he would precisely determine it of that one root of sin, distinct from those many following fruits; this sin hath been the Original, the in­centive, the cause of all sinne; this sinne stained the world.

Entered into the world] viz. by propagation; sin entered like death; Now death is actually propagated, as he said, scio me genuisse mortalem; I know I beget a dying child, a child subject to death; sinne entered not by example, but ge­neration.

The World] By the world, we must not understand terrenam, [Page 137] & corp [...]ralem vitam, the pleasure and delights of the world; for the Saints are crucified to the world, in this sense, Gal 6.14. and so Original sin should not seize on believers; Nor, 2. In locum mundi; for as Pareus observes, the Angels first sin­ned; and sin first entred by them into the place of the world. Nor 3. In Paradisum, into Paradise; for sin was first commit­ted by Eve in Paradise. But 4. We must understand the inha­bitants of the world; Ʋniversum genus humanum, all man-kind, Martyr Gorranus. as Mart. Gor.

And death by sinne] The query among Divines is, what this death is; Some suppose the death of the body, as Ambrose; some the death of the soul, as the Pelagians; but as Haymo observes, mors animae & corporis in omnes pertranstit; the death both of soul and body passed on all; for as Origen saith, Orig. Mors corporalis umbra est spiritualis, the death of the body, is only the shadow of the death of the soul; so that by death in the Text, we must necessarily understand the death of soul and bo­dy, with all the antecedents and consequents of both, Willet. sick­nesse, weaknesse, corruption, guilt, horrour, despair.

Death passed upon all men] Corporal death on all; the most holy, most flourishing, most probable to live; spiritual and e­ternal death on all men, in the sentence, not in the execution, Rom. 3.19. the sentence is reversed, the execution for ever forborn to believers

For all have sinned] For the opening of this, I shall only give you the glance of Musculus; In Adam omnes fuimus, in lumbis ejus, &c. we were all in the loynes of offending A­dam; from that masse we sprung; and therefore as Levi paid tythes in the loyns of Abraham, Hebrews 7.9, 10. so it is no wonder, if we being in the loyns of Adam, are found sinners in him.

Doct. Now the mournful truth that the Text presents us with, is this, viz. That our first Parent by his transgression, hath left an un­happy portion of sinne and death to all his posterity; thus much the Text expresseth, thus much it confirms; we have this un­welcome entail from our first Parent. Concerning death, I shall not dilate, because the shade of death doth alwayes ac­company the body of sin; but I shall only insist on that part of our portion, sin. We are entituled to Adams sinne; 'Tis a de­rivation [Page 138] from the root to the branches; as poyson is carried from the fountain to the Cistern; as the children of Traytours have their blood tainted with their fathers Treason; and the chil­dren of Bond-slaves are born in their Fathers condition. Om­nes in Adamo peccaverunt, Aug. quia omnes unus ille fuerunt, Aug. All were entangled in Adams sin, because all were folded up in Adams person; And the same Father in another place, Traxit reatum homo, quia unus erat cum illo à quo traxit; Man drew down guilt upon himself, because he was one with him from whom he drew it. Greg. And it is an excellent observation of Grego­ry, Genus humanum in parente primo velut in radice putruit; Man-kind putrified in the first parent as in a root. Adam is as the poysoned root, and the clusters are envenomed, because the root was poysoned; had Adam stood and preserved his per­fection, his glory, as a royalty had descended to his seed, to man-kind; but by his offence, forfeiting his beauty, and con­tracting on himself both guilt, and an universal loathsomenesse; both losse and loathsomnesse he transmits to his posterity; and it is upon his breath, that every child that comes into the world, sucks in poyson with his first breach; and is no sooner a living creature, than a deformed sinner. This truth we find early con­firmed in the world; so Adam begat Seth according to his own likeness, Gen. 5.3. non ad similitudinem Dei, sed ad similitu­dinem sui; Brockman. and it is very considerable the Original phrase, [...], in his image, in his likeness; the word is as it were re­doubled, to set the greater brand upon corrupt nature; in his image, nay, in his likeness. And to shew the necessity of our drawing corruptness from Adam, holy Job expresses it by a quick and smart interrogation, Job 14.4. Nay, th s truth Da­vid seems to bedue with tears, and deplore with sighs, Psal. 51.5. Behold, I was shapen in iniquity, and in sinne did my mo­ther conceive me. In the times of the Gospel, this spot is more clearly discernable, and from whence we received the contagi­on, Rom. 5.19. By God we are creatures, by Adam we are sinners; so that Text; By one mans disobedience, many were made sinners. And so most remarkably, 1 Cor. 15.49. And as we have borne the image of the earthly, &c. Nor is that gloss of Cyprian upon the place to be over-passed; Imaginem terre­ni portavimus, Cypr. peccandi propens [...]nem, & mortem; imaginem cae­lestis [Page 139] portemus, constantiam in sanctitate, instaurationem ex mor­te & corruptione, ad vitam & immortalitatem; (i. e.) We have borne the image of the earthly Adam, a propensity to sin and death; let us bear the image of the heavenly, a constan­cy in holiness, and instauration from death and corruption to life and immortality. I shall only adde one Scripture more, E­phes. 2.3. We were by nature the children of wrath, as well as o­thers.

Now there are three things which are considerable for the di­spatch of the doctrinal part of the Text.

1. To demonstrate more particularly the transmission of Adams sin to us.

Now Adams sin is transmitted to posterity two wayes. 1. By imputation. 2. By inhaesion; the guilt, and the stain of his sin is propagated to all his posterity.

Particle. 1 1. The sin of Adam is derived to us by way of imputation; and that upon a double demonstration may be evidenced.

Demon. 1 1. Ratione faederis, by the reason of the Covenant of Works which God made with Adam, we were in him all of us legally; when God first made a Covenant with man, it was not with A­dam, ratione individui, as an individual person; sed ratione [...]a­turae, as he bore our nature with him, as the representative of man-kind; God makes his Covenant with Christ as Head and Mediatour of his Church, with Abraham as the father of the faithful, with Adam as the stock of man-kind; Isa. 53.11. Psal. 40.8. we were in him parties in the Covenant, and had interest in the mercy which should accompany the keeping of it, and were liable to the curse which should follow the breach of it; Now Adam vi­olating the Covenant, the guilt of that violation descends upon all his posterity, Rom. 5.19. Constituti sunt peccatores, [...]. Chry. they were constituted sinners; It is to be noted, that God never makes a Covenant with a single person, personally and indivi­dually, that all others are unconcerned in it; but with whomso­ever God enters into Covenant, that person is a representative of others, and is to be looked upon as a publick person; other­wise God should make as many Covenants, as there are persons, which is the greatest absurdity to assert; and so in Covenan­ting with Adam, he looked on him as the stock and root of man­kind.

[Page 140] Arg. 2 2. Ratione Collationis. The Apostle in two places makes a re­markable comparison between Adam and Christ, the first and second Adam, comparing the good of the last, with the evil of the first, the grace of the one, with the sin of the other; the life conveyed by the one, with the death transmitted by the other, Rom. 5.12, &c. 1 Cor. 15.45, &c. Now the righteousnesse of Christ redounds to believers to justification; so the sin of A­dam redounds to his posterity to condemnation; by Adam we are cast, by Christ we are cleared; by Adam guilty, by Christ in­nocent; the comparison would else be wholly insignificant; as by Christ we are made really righteous, so by Adam we are made really sinners; we are Princes in Christ, Prisoners in Adam; Crowned in Christ, cursed in Adam; this is is one great drift of the comparison.

Particle. 2 2. The sin of Adam is derived to us, not only by way of im­putation, but by way of inhaesion; we receive from offending A­dam, Adamus genus nostrum tabifi­cavit. Aug. vitiositatem, libidinem, morbidum affectum, a vitiosity, lusting, and a contagious distemper; we receive not only a de­fect of holiness, but deordination, pravity, evil disposition, propension to mischief, Ephes. 4.22. John 3.6. Jam. 3.15. Col. 3.5. aversion to all good; this sometimes the Scripture calls the Old man, the flesh, divelish wisdome, the hell that sets the whole course of nature on fire, earthly members. And that Adams sin is propagated to us by way of inhaesion, is likewise demonstrable by a double evidence.

Arg. 1 1. From the confession of some of the best of Gods Saints, Psal. 51.5. The soul of David was no sooner united to his bo­dy, than sin was united to both; he had not only a Crown of gold, but grace; he was not only a King after mans desire, but a Saint after Gods heart; 1 Sam. 13.24. yet this sinful leprosie he drew from A­dam, this Original staine clave to him; he was a sinner in the womb, though a Prince in the Throne, and a Saint in the San­ctuary. And so Paul, that excellent Apostle, how doth he moan this inward spot which he drew from Adam? how doth he complain of indwelling sin? Rom. 7.17. of an evil within him, verse 19. of a law of his members, verse 23. These groans of such eminent Saints are too pregnant an argument, that the sin of Adam transmitted to us, doth not only cast guilt on our persons, but filth on our natures; lay a charge to us, but throw a stain upon us.

[Page 141] Arg. 2 2. As Christ doth not only vouchsafe believers imputed, but infused righteousnesse; the merit of his obedience, but the gra­ces of his Spirit; to justifie, but to renew and sanctifie us; 1 Cor. 1.30. so the first Adam not only conveighs guilt to condemn, but filth to defile us; else the work of sanctification would be wholly un­necessary, and the comparison between the first and second A­dam, would be maimed and imperfect; Christ makes us heaven­ly, as well as pronounceth us heavenly; and Adam makes us earthly, as well as leaves us to the punishment of those that are so. The full comparison between the first and second Adam, speaks this clearly; Adam had sin to defile, Rev. 1.5. Christus valne­ra sanarit, quae Adamus porta­vit. Cypr. and therefore Christ had blood to wash; Here may that observable passage of Au­stin come in, Vidi ego zelantem puerum, &c. I have seen, saith Augustin, a child with his eye full of envy, venting his malice, &c. Whence comes this incurvation and wayward­ness of nature, but from Adam? happily the parents of this child, were true and eminent believers; so that there must be a tabes, a disaffectednesse transmitted from Adam to his poste­rity, against the opinion of Peter Lumbard and the School­men.

2. The second thing to be opened for the dispatching of the doctrinal part of the Text, it is this, To vindicate the righte­ousnesse of God in this transmission and conveyance; And the justice of God is most glorious in this propagation of Adams sinne; and this may be cleared in a double Demonstra­tion.

Demon. 1 Adams sin is ours as well as his; as a Learned man most e­legantly, Si quis peste laborans alios inficiat, hi moriuntur; Pet. Martyr. di­citur illorum quis (que), non alienâ, sed sua peste mortuus esse. Now there is a double Argument to prove Ad [...]ms sin ours.

1. Else God did punish us for anothers sin, that fault which is not our own, which is against divine justice. God doth not u­sually strike the son for the fathers crime, and make the son feel the bruise of the fathers fall, that the father should merit the stroak, and the posterity feel it; this is against his own prote­station, Ezek. 18.2.

2. The Antithesis between Christ and Adam, would not hold, if Adams was not to be reputed ours; for as the righteousnesse of Christ, ita communicatur membris, ut quis (que) fidelis dicere possit, [Page 142] illam esse suam, &c. as Bucan well observes, is so communicated to us, that every believer may say, This righteousnesse is mine; so the iniquity of Adam is so communicated to all his posterity, that every child of Adam may sadly say, This iniquity is mine, and I am righteously punished for it. And now therefore I say, if Adams sin be ours in the guilt and stain of it, let us ac­knowledge Gods justice in the transmission of it.

Demon. 2 2. Had Adam stood, we expected the entaile of perfection and happinesse; that the Crown should have descended to us as his issue and off-spring; we expected that the beauty of his mind, the harmony of his will, the holinesse of his desires, the absolutenesse of his Soveragnty should have fallen to us as a Princely inheritance; and therefore Adam falling, it is but just that the entaile of sin and death should be fixed up­on us.

3. Now the third thing to be opened, in the finishing of which, the doctrinal part will be dispatcht, is to shew, that A­dams sin is not propagated to us by imitation, but by gene­ration, against the heretical Pelagian. And this shall be briefly coucht under the evidence of a five-fold Argu­ment.

Arg. 1 Arg. 1. As our Divines seasonably observe, Christs righteousnesse is not only proposed to us to be imitated; we should then all fall sho t in writing after the copy; but those that lay hold on his righteousnesse by faith, they are changed and renewed in their minds; there is a physical communication of this righteousness; they feele the power of his death in the crucifying of their lusts; and the vertue of his resurrection in their newnesse of minde and life, Rom. 6.5. Phil. 3.10. as the Apostle most pathetically; So Adams sin is not on­ly our Copy, but our corruption; it doth not only seduce, but defile our natures; not only entice, but condemne our per­sons; Adam was not only a sinful pattern, but a sinful Parent; the plague of his sin hath infected the humane nature; not only me, but man-kind.

Arg. 2 Arg. 2. Baptisme that is administred to little ones, to our infants, it cannot be thought to blot out sins of imitation; for they are guilty of none; then Baptisme would in vaine be administred to our infants; and this raises the feud of Anabaptists against this great truth of Original sin. They deny the sin of Infants, that [Page 143] they may deny the Baptisme. Now we cannot conceive that tha blessed Ordinance of Infant Baptisme should be administred for no designs and purposes; and why doth the Apostle call Baptisme the Laver of Regeneration? Tit. 3.5. were there no stain in Infants, what need of a Laver, or of washing?

Arg. 3. And as Ambrose observes; David ait, ante usuram lucis, Ambrose. se accipere originis injuriam: David complains that he lay under the stain of original sin, before he was blest with the first light of the Sun; he was dog'd with native corruption; when the womb bore him, it bore a living, but a leprous childe; he was wrap't in sin, before he was wrapt in swadling cloaths.

Arg. 3 Arg. 4. And how many offend in the world, who think nothing of Adam; they transgresse, and look not on his Copy: And what is murder, so often acted in the world, to the earing of an Apple? What proportion is there between those two Sins, A­dams eating of an Apple, and Cains shedding of his brothers blood? How many transgressours are there in the world, that ne-ever heard of his offence, or that ever there was such a man in the world? whom did Philosophers imitate in their sin, that opi­nionated the world to be eternal, as Aristotle and his followers?

Arg. 4 Arg. 5. And that Argument of a learned man is most conside­rable; Si peccatum originis sit tantùm ab imitatione, Paulus non dixisset ex Adamo fluxisse peccatum, sed à Diabolo; quia ipse peccandi exemplum dedit: (i. e.) If original sin were only propagated in a way of imitation, Paul would never have said, that sin entred the world by Adam, but by Satan; for he set the first pattern of sinning. And now the doctrinal part is dispatch't, I shall only annex some few things for the clearer evidence of this truth.

Arg. 5 1. If the guilt of Adams sin be not imputed to us, why do our Infants of en labour under the wracking torments of some distem­pers? and why often is the Cradle turn'd into a Coffin? why come they crying and moaning into the world? why doth palenesse of face, plenteousnesse of tears, and a multiplic [...]ty of diseases seize upon them, as the prisoners of sin? Surely God cannot forget the bowels of a Father; this could not befall our Infants, were not the hand of justice armed with sin and guilt; let us not con­ceive God trying practice upon poor moaning innocents.

[Page 144]2. If Adams sin be not inherent in us, why have we not free will to good? why do we not naturally burn in love to Jesus Christ? and flourish with all vivacity in duty; why flye we not to the San­ctuary as to our Paradise? but on the contrary, why do we draw the Chain of a body of death after us? Duty is our burden, sin our Element; Rom. 7.24. the world our beloved, the creature our Idol; How are we dragg'd to service? we flye to sin, but are drawn to duty: And in a word, how come our understandings to be prisons of darknesse? our wills stages of rebellion, our affections heaps of dung or drosse; for naturally we love sin or the creature; what was then the inoffensivenesse of infancy, thus to envenome our natures? how came in the evil heart of unbelief? Hebrews 3.12.

3. This Truth of original sin was generally held in the Church till Pelagius, who liv'd in the fifth Century▪ confirmed by di­vers Councels in the Primitive times; Quis ante Dis­cipulum Pelagii prodigiosum Cael estium, rea­tu praevarica­tionis Adaege­nus humanum negavit esse astrictum. Concilio Melevitano, Con­cilio Toletano, &c. and the sixth Council of Carthage. This truth hath been acknowledged by Heathens; Plato complained, Homines naturâ suâ esse pravos, & induci non posse ut justiti­am colant; (i. e.) That men were naturally very evil, and could not be induced to the embracement of what was righteous: And Cicero lamentatus est homines à naturâ novercâ in lucem edi; Cicero complains that men were brought into the world by nature their step-mother; the Heathens themselves universally enjoyned a strict Discipline to curb the ranknesse and untowardnesse of na­ture. Actus ille Ada­mi, quo ipse pec­cavit, omnibus imputandus est & censendus omnium esse proprius, &c. A lap. Nay, this truth hath been confirmed by the most learned of the Papists; A lapide in his Comment on the Romans acknow­ledgeth that that one act of Adams in eating the forbidden fruit, wherein he offended, is to be imputed to all men, and is to be repu­ted the sin of all men; and from hence it comes to passe that every childe of Adam hath contracted a necessity of sinning even with his first breath; Nay, the very Rabbies have attested this truth; and we finde it clearly, though sadly witnessed by our constant and much to be bemoaned experiences, and here we might sup­pena and summon two witnesses for the further verification of it; our own aversenesse to good, and our natural propensity to evil.

4. Nor was this truth ever opposed, but upon some designe: The Pelagians opposed it to maintain the perfection and power of [Page 145] nature, which is mans proper Idol: The Papists have opposed it to establish merit: The Socinian to overthrow the satisfaction of our blessed Lord Jesus Christ: And the Anabaptist, to subvert the precious Ordinance of Infant Baptisme; (as was before hinted.)

But that this truth may leave off its mourning as to us, let us be carefull in the application and improvement of it; which may be diversly.

Ʋse 1 Use 1. Let this check those who pride themselves in their no­ble descent; that they are of a worthy family, of an elder house, of a noble lineage, their Scutchion is blazond with more than ordina­ry honour; these should do well to look back a little further, and observe what their great Progenitour Adam left them, nothing but poverty, shame and guilt; and this would make them wrap the silver Star in Cypres, and cover their honour with mourning; this would put a half Moon into their Scutchion, and clip the Plumes of their boast: Indeed a noble descent, it may be our pri­viledge, it must not be our pride; such vain-glorious persons should sometimes think of their first Parents: Adam left them nothing but a stock, not of glory, but of sinne to trade with.

Ʋse 2 2. Let our losse by the first Adam be an incentive to us, to pursue advantage in the second Adam: Musculus observes, Muscul. this is one of the general uses we should make of this doctrine; ut gratiam Christi eò subnixiùs ambiamus; (i. e.) That we should be the more importunate in our pursuits after the grace of Christ; rags and wants bring beggars to the door; we are bankrupts in the first, let us look after an estate in the second Adam; the first A­dam hath betrayed us, let us study that the second may betroth us; that our forfeiture in the first may be abundantly repaired in our fe­licity by the second; Adams fall should make us more sensible to rise by Christ.

Ʋse 3 3. Let us see what a miserable piece of Pageantry a gaudy sinner is; you see happily what he hath received by his im­mediate parents; but you do not see what he hath received from his first parent; you see his rich apparel, his fair complexion, his full estate, his great attendance, his splendid pomp; but ye do not see those Mountains of guilt that lie upon him, those waves of corruption, which rowle up and down in the dead Sea of his cor­rupted [Page 146] nature; ye observe not the unhappy portion that Adam left him; his immediate parents may leave him the heir of an Estate, but his first Parent left him the heire of Con­demnation.

Ʋse 4 4. Let this truth be the plumb-line to measure out the length, the depth, the breadth and heighth of the love of Christ in the work of our Redemption, and of that work that Christ is pleased to work in the heart of every believer; how much sin must he re­move? sin imputed upon the account of Adam, besides the mani­fold accessions of his own; and what blood must quench that hell of sin within: Peter Mart. as Peter Martyr well observes, Commendat ma­litia hujus peccati, dignitatem satisfactionis acceptae per Christum. The knowledge of original sin puts a glosse upon the satisfaction of Christ. The work of Christ upon the soul, receives its ad­mirable rarity from the full knowledge of our sin by Adam.

Ʋse 5 5. Let us not triumph over our inferiour, afflicted, and distres­sed brother, that Providence hath bruised with its frowns and stroaks, and happily cast down in the dust; Adam left him and thee an equal portion of sin and misery; so that all the distinction arises not from thy dignity, but from Gods pity; and if God hath had more compassion for thee, wilt thou have more scorn for thy brother? Gods pity should not be food for thy pride: Adam left thee as large an enditement as him, as corrupt a nature as him, as great a losse of original beauty and perfection as him; and shall the opening of Gods hand to thee, procure the lifting up of thy heel against him? you and your despised brother, were both co-heirs of original sin; Adam divided that portion exactly be­tween you.

Ʋse 6 6. Let us see the nature of sin; one sin of Adam can subject the whole world to pollution and destruction. As we see the scorching Sun doth not only dry up a Field, but bring a drough upon the whole Land; sin is of a poysonous and propagating nature; if ye would view sin in its native and real deformity, look on it in the glasse of Adams fall; Adam falls, and his whole posterity feel the bruise; one man (saith the Text) is sufficient to bring sin into the world; sin like chain-shot, it can cut off many as well as one; how should this raise our holy zeale against sinne? and how should we arme our selves with holy resolutions against this ruinous evil? sin is a ball of poyson that can destroy a world.

[Page 147] Ʋse 7 7. Let all Parents be cautionated by the example of our first Parent Adam; he propagated dea h to his posterity: Oh that Pa­rents would study, as instruments, to propagate life to their poste­rity! he propagated sin, let us study to propagate holinesse to our children; I mean instrumentally, as moral, not as natural in­struments; Adams fall should be every Parents Alarum: Our first Parent unravel'd the happinesse of his seed; let us that are Parents endeavour to build up the felicity of our issue; sinful Pa­rents that are miscarrying copies to their children, and serve to poyson the creature of their own generation, they are indeed the true children of Adam, they are in some sense like Sampson, Job. 16.30. that will destroy others with themselves. But let Adams example be our caution, his folly our warning piece; sometimes shipwracks make them that follow more cautelous; and let us study to imi­tate the second; not the first Adam; this ruines his off-spring, but the other saves his seed and issue: The forgetfulnesse of A­dam might put bowels into every Parent towards the souls of their children. Now there are three ways for Parents to preserve their Families, which Adam left to ruine.

1. By their holy pattern: Fathers are the childrens Looking-glsses for to dresse themselves by; we know the old Aphorisme, Ducimur Exemplis, we are guided and led by Examples; we more follow Copy, than Command; children will more minde the mo­thers Conversation, than the Ministers instruction; let us study to build up our Families by a holy life. Adams sin ruin'd his issue; let our holy Conversation preserve our issue; and though Adam were our common Parent, let him not be our authentick pattern.

2. By their watchful care: When Adam sinned, he more min­ded his sense than his seed; to please the one, than to preserve the other: Let Adams neglect of his posterity move us to a greater watchfulnesse over ours; we are often very solicitous to make our children rich in gold; let us be more solicitous to make them rich in grace: Not so much that they may be rich in Fields, as in faith; let us watch over them till the morning of conversion appear in them.

3. By their importunate prayers: Adam destroyed his posterity by a wanton eye; let us study to save ours by a weeping eye, by prayer mingled with tears; Hannah by prayer obtain'd a Samuel, let us by prayer endeavour to make our children Samuels; the God [Page 148] of grace can give grace to our issue upon the account of prayer: Prayer may obtain that from the second Adam for thy children, which they lost in the first.

8. Let us consider this with our selves; that though from A­dam we receive sin and death, yet that we charge not our sin and death upon him, as if we dyed by his fall, and not by our folly; it is true, our original guilt comes from him, but from whom comes our actual? he left us a stock of sin, but who hath impro­ved this stock? Perditio nostra ex nobis; our destruction is from our selves; his sin is ours, as we were in him; but O those innumera­ble iniquities we our selves have adventured upon! we had the Egge from Adam, but the Serpent is from us that stings to death; we cocker lust, and warme corruption with our desire and delight, that it engenders into killing transgressions. Adam hath left us death by original, but we apply this death by our actual sin. And therefore as our perdition was hatched by Adam, so it is fledged by us; it is seminally from Adam, but ripen'd by us, we our own selves perfect our own misery; we put the seal to our own destru­ction, by our fostering of our own lusts, and by our actual rebellions.

THe Apostles drift throughout the whole Chap­ter, is clearly to beat down sin, and to pro­mote holinesse. It was not known in his hap­py dayes, how to ascend the Throne of glory, but by the steps of grace. Those Primitive, and truly inspired Saints, never thought of com­mencing any degree in happinesse per sal­tum; knowing that without holinesse they should n [...]t see God.

Now to urge his already believing Romans to further sanctity, the Apostle uses the consideration of their Baptisme as a special [Page 150] motive in the 3.4, 5. verses, and indeed those Ordinances in which we receive most from God, are greatest obligations of the soul unto God. There are these mercies with him that he may be feared. When the direct beam of love from God to them is strongest, the reflexion of love and duty from them towards their God is hottest; then they are constrained, and cannot as it were, 2 Cor. 5.14. any longer choose but live to him that dyed for them.

This is that which the Apostle in this verse takes for granted. Knowing this; or we all know and grant this (the participle by an Hebraisme being put for the verb) which hath reference un­to the foregoing part of the Chapter. A Lapide in locum. Of which the words fol­lowing in my Text, are the sum and conclusion, viz. That our old man is crucified with him, &c.

Which words contain, 1. A duty or priviledge; for in Religion the same thing is both; it being our happinesse to serve so good a Master, and to be employed in so good a ser­vice.

2. The end of that duty or priviledge; That the body of sinne might be destroyed, &c.

But my task being only to speak to some of the terms we here meet withal, I would not be curious in the division of the words. I am only to unfold a word or two in each part, Paraeus, Chrys. viz. Our old man, the body of sinne, and sinne, all which signifie one and the same thing; that is, they all are put here to expresse our Original pravity, and inbred corruption.

Concerning which — I suppose you have in the former Ser­mon seen this fountain of death opened. I am only to shew you the streames that are from it overflowing in every one of us.

Original pra­vity inhering in us, spoken to in the general.And in the handling of this subject, give me leave to propound some things first more generally, (remembring that this discourse is intended partly in the nature of a common place,) and then I shall speak to it more particularly from the words now be­fore us.

Considered first, that there is such a pravi­ty.That which more generally I am to speak unto, is,

First, That there is a pravity, naughtinesse, and corruption in every one.

Secondly, What this corruption, and spiritual pravity is

[Page 151]1. That there is such a pravity, will partly appear from the forced consent and common experience of all men. Arguments to prove it. To prove which I need not quote those passages which Austin hath formerly ob­served out of Plato and Cicero, or adde any other; for certainly the wickednesse man naturally tends unto is so grosse, Contra Julian. Pelag. that the dim sight of nature may easily discover it; were this to be read of Pagans, I would confirme my assertion as Paul did his, Acts 17.28. Certain of your own Poets have said it: But I remem­ber I have to do with Christians, and therefore to the Law and to the Testimony. Alas, these poor men, like those that admired Nilus's streams, but were ignorant of its spring-head, they could not see so far as to the true cause of all this sinful misery; they could complain that none were content with their condition; but qui fit, how, or whence it came so to passe, they could not tell.

Nay more, the wisest Heathen with the plummet of reason could never fathom the depth of this corruption: St. Paul, Rom. 7.7. till a Convert, and savingly instructed in the Law, did not know this lust. And this I the rather premise, because I shall take my self tyed up to Scripture-evidence and proofs in the businesse in hand. Scripture makes only a full discovery of this disease, and of its cure too. Here only invenitur venenum, here only nasci­tur antidotus. Hence then I shall chiefly fetch these Arguments instead of many.

The first Argument of our sinful condition by nature may be taken from Gen. 5.3. where 'tis said that Adam who had been created in the likenesse of God, ver. 1. after his fall by sin, Arg. 1. From mans begetting children in his own image. begat a son in his own likeness, who had now made himself like unto the beast that perish, or far worse, for an Oxe knows his Owner, &c. Now what is it for God to create man in his likenesse? 'tis sanctus sanctum. A holy God creared man holy; and by consequence for Adam to beget Seth in his likenesse, is corruptus corruptum; defiled Adam begat defiled, polluted Seth; and indeed who can bring a clean thing out of that which is unclean? John 14.4. if the root be corrupt, the fruit is not sound; if the fountain be poyson'd, the waters are not wholesome; if the Parents be leprous, or infected with some other disease not to be named, they entail their malady as well as their nature upon their unhappy off-spring. No­thing can exceed the vertue of its cause, which is the ground [Page 152] of our Saviours assertion, John 3.6. That which is born of the flesh is flesh.

It is very remarkable that the like phrase is not used when Scri­pture speaks of Adams begetting Cain, or Abel, (though both these were begotten in Adams likenesse too) because Abel be­ing to dye without issue, and all Cains progeny to be drowned by the flood, it is noted the rather of Seth by whom all mankind hath hitherto been continued in the world; that he, (from whom as well as from Adam we all came) was begat in Adams own image, that into which by sin he had transformed himself; and not in that likenesse which was Gods, in which God at first made him.

Nay, though the Parents be regenerated, yet their children by nature are altogether defiled; because they beget children as they are men, not as they are holy men; though the Parent be circum­cised, the childe brings into the world an uncircumcised foreskin with it, as the purest wheat that is cast into the Field comes up with husks and stalks. I might adde that the holiest men upon earth, are but holy in part, they have a dark side as well as a light side, and proles (as conclusio) sequitur deteriorem partem; their children are like to what they were by nature, and cannot without the same Almighty mercy be like what they are through grace, witnesse Josiah's and Hezekiah's children; but there are too many sad Evidences of this amongst us daily.

Arg. 2. From the Redempti­on of man by Christ.Our second Argument for to prove our corruption by nature, the Apostle furnishes us with 2 Cor. 5.14. If Christ dyed for all, then were all dead. And the stresse we lay upon it, it will very well bear; for what need all that are saved, to be saved by Christ, if in them­selves they are not ruined? Destruction is first asserted to be from our selves, and then it follows, but from me is your health; is not Christ made to all those that shall come to heaven and happinesse, wisdome, 1 Cor. 1.30. righteousnesse, sanctification and redemption? Does not his death satisfie for their debts? his Spirit sanctifie their hearts? Thus none go unto the Father but by him, and whos [...]ever would but see the Kingdome of God, must be borne again, John 3.3.

This very reason St. Austin urges concerning children. I shall give this, Arg. de verbis Domini. serm. 8. and some larger passages in English that I might [Page 153] not overmuch entangle the thred of my discourse. Whosoever sayes, that infancy hath nothing from which Jesus should save us, he denies Christ to be a Jesus to infants baptized in his Name; for what is a Jesus? Jesus is by int [...]rpretation a Saviour, a Sa­viour is a Jesus; those which he does not save, be ause they have nothing that he should save them from, or cure in them, he is not to them a Jesus. Now if your hearts can endure that Christ should not be a Jesus to such, I know not whither your faith can be sound, &c.

Thirdly, Scripture Ordinances prove this corruption to be in us; for else what need their institution to take it from us? Third argu­ment is taken from Ordinan­ces, Sacra­ments, &c. If there be no pollution in the foreskin, why was Circumcision appointed to do it away? if we have no filth, what needs ba­ptismal washing? and if we may borrow light from any shadows of the Ceremonial Law, why should women be so long un­clean, and need solemne purification after their child-birth, if the fruit of their womb had been so immaculate and pure as some would make us believe? 'Tis true, the Virgin Mary offer'd, though she brought forth a holy Childe, Isa. 53.11. but he was by im­putation sinne; for we know he bare in Gods account our iniquities.

Saint Austin upon the bringing of Children unto Christ, August. serm. 36. In Evangel secund. Lucam. ob­serves this also, Children (sayes he) are brought to be touched; to whom are they brought to be touched but to the Physitian? if they come to a Saviour, they come to be cured; and presently after he addes video reatum, I see there is guilt in them. Another passage of his I shall the willinglier quote, because many that oppose this truth, pretend much to reverence antiquity. De verbis Apo­stoli. serm. 8. Wherefore dost thou say this childe, or this person is sound, and hath no disease? why then dost thou runne to the Physitian with him? art not afraid lest he should say unto thee, Take him away that is sound? — The Sonne of man came not but to seek, and to save that which was lost; why didst thou bring him unto me, if he were not lost? Lib. 1. And in his tract against Julian the Pelagian, the same father quotes several that were his predecessors in the maintaining of this very truth, as Irenaeus, Cyprian, Hilary, Ambrose, &c. but I proceed be­cause we have heard a greater than all these, God himself so a­bundantly attesting of it.

This corruption shews it self by its effects; if we be so spiritu­ally foolish, Fourth argu­ment. The sad effects prove it as not to believe there is such impurity in us from a­ny other Arguments produc'd for the proof of it, experience may be our Mistresse to teach it.

1. The misera­ble effects.1. Experiences of multitude of miseries that flow from it. This is that Pandora's box, which the Heathens so much talk of, out of which all manner of mischiefs flow abroad in the world. Why do we come into the world crying, rather than laughing? but as a sad Omen of the world of evils we are ever after here to meet with. De Civitate Dei. lib. 21. cap. 14. But if there were no sin, there would be no suffering in those tender yeares. And what have these sheep done? When I see a childe lying bound hand and foot in its swadling clouts, skreaming and crying out, I cann't believe but God and nature would never have dealt so hardly with it (so noble a creature e­specially) if guilt had not procur'd these bonds and miseries; nay, methinks they speak its desert to be bound hand and foot for ever, to be speechlesse for ever, and to be cast too (unlesse in­finite mercy prevent) where there is weeping and wailing, and gnash­ing of teeth for ever.

And all these things Scripture makes only the products of sin; that only is the fruitful Parent of all evils. Wherefore does a li­ving man so much as complaine? 'tis for the punishment of his sinne, Lam. 3.39. Death which raigned over all, Rom. 5.14. is the wages of sinne, Rom. 6.23. Nay, of that sin too which is communicated to man-kinde by Adams fall; 1▪ Cor. 15.21, 22. By man came death; death is not of Gods making, but of mans, of our sinnes; and so are all sicknesses and miseries (the tendencies to death) of sin's making; for God doth not afflict willingly; no, not to a bare grieving of the children of men, Lam. 3.33. but as it follows in Adam all dye. 1 Cor. 5.22.

2. The sinful effects.2. As the experiences of misery, so of the abounding of ini­quity attest this; there must be a root of bitternesse, where there is so much bitter fruit. Our Saviours question, Does a man ga­ther figs of thornes? it may in this case with the same strength of reason be inverted; Does any man gather thornes of a fig-tree, or thistles of a vine? if our nature be yet so sweet and good, whence do the unsavoury fruits of vanity and rebellion (in the youngest ones) that I do not say of blasphemy and impurity, whence do these grow? why must young ones be so long un­der [Page 155] the menaces and rods of their Parents and Masters, and as the event testifies all too little too, to restrain them from undoing themselves, and damning their immortal souls? is not vertue as amiable as vice, if we did but look upon them indifferently? can there be more said for the ways of sin, than for the ways of God, which are pleasantnesse. its self, &c? and why then hath God so few, and the world, nay, sinne and Satan so many servants?

They that converse with children, or are any way concern'd in their education, can set to their seal that this is true; how often do they see puerum zelàntem, if not worse, wilful and obstinate chil­dren; folly so deeply bound in their hearts, that the rod of correction can hardly drive it out? Prov. 22.15.

I shall omit many other Arguments which might be brought for the further evidencing of this pollution in us; but I know it is not their number, but their weight that is considerable: And I hope by these God will reveal so much of his light, that we may see and be convinced of our own darknesse.

The second thing more generally concerning this subject to be considered, is, 2. What this corruption and spiritual pravi­ty is. what this corruption and inbred pravi­ty is?

There are many names which Scripture and Antiquity have given unto it; those which the Antients call it by, you may read more largely in Aug. contra Julianum, lib. 1. cap. 2. By him, or about his time it began to be call'd original sinne, which word we shall henceforth more frequently use; for though it be not found in Scripture, yet that which we intend by it, being so clearly grounded on Scripture, the name cannot distaste any, who have not a quar­rel against the thing; no more than the name of Trinity or Sa­craments, and the like. 1. From its name.

And in these too, conveniunt rebus nomina; there is good rea­son why 'tis so call'd.

For 1. 'Tis call'd original sinne, because 'tis in every one from his original; it may say to every one, as soon as thou wert, Rivet in synops. Theol. I am; Or,

2. Because 'tis derived from Adam the original of all Man-kinde, out of whose blood God hath made us all: Acts 17.26. Or,

3. Because 'tis the original of all other sinne; it is the seed and [Page 156] spawn out of which they all grow; this is that lust which when it hath conceived bringeth forth sinne, James 1.15.

As for Scripture names, Chemnitius in his Common place upon this subject reckons up above twenty whereby it is called in the Word of God: I shall not insist on any besides those which I shall have by and by out of this Text to speak unto.

Which I should be too much prevented in, if I should set down any certain definition of it to be here explained, besides what every one may gather from what hath been already said; only I cannot but mention those three things, which make up as it were, this original sinne, and into which Anselm divides his definition of it.

1. There is in original sinne the absence of original righteous­nesse, 2. And parts it consists of. which is the image of God in which he made man at first; for he makes him upright, and all his workmanship (when look­ed over) is exceeding good.

2. There is present in man its contrary image, that is unrigh­teousnesse, concupiscence, &c. A heart evil, and only evil; viti­ous habits, even before there were vitious acts; as afterwards a man hath the habits of grace infused before he acts gra­ciously.

This souls disease is like unto those of the body, where there is not only a privation or absence of the former good constitution, but a present indisposition, &c. And though original sinne be not actual, yet 'tis active; actuosum, though not actuale. The flesh l [...]steth against the Spirit, and sinne worketh all manner of con­cupiscence, Rom. 7.8. To understand these things the better, we must know:

1. That the soul of man cannot be indifferent to, or altogether without either of these images or likenesses; it hath either the i­mage of a holy God, or of a sinful man upon it; to think that it is rasa tabul [...], like white paper without any thing good or bad written in it, is but a Philosophical fiction, which Scripture no where owns, and Christianity every where explodes; there are but two Cities made out of mankinde, Aug. de Civi­tate Dei. Jerusalem and Babylon; there will be but two sorts at the last day, Sheep and Goats, and unto which should these neuters or indifferent ones belong?

[Page 157]2. As none can be without one of these images, so none have both of them. A mans soul cannot be as some artificial picture representing on the one side a beauty, on the other side a Mon­ster; light and darknesse; God and Mammon; Christ and Belial are too much opposite to enter into any fellowship or agreement in his soul. No, but 'twill be ask'd, whose image and superscription (in the singular number thus too) hath it?

3. And as by this sin there is both the absence of Gods image, and the presence of his enemies; that is, man by it, is not what God is, holy, &c. and is what God is not, unholy, &c. so third­ly in this sin, is considerable that debt which man owes unto Di­vine Justice, to satisfie for this h [...]s irregularity. God might re­quire, that man should make him satisfaction for this injury; and 'twill be exacted of all men out of Christ. It is no small crime to break the seal, to throw away the image and picture of any Prince or Soveraign. Now as the former ingredients into this sin, made us altogether sinful, so this consideration makes us by nature altogether miserable.

And thus I have spoken to this subject i'th general, and more by way of common place. I shall now confine my self in that which is behind, to speak of it only under those notions which this Text affords. As,

• 1. 'Tis called here our Old man.
• 2. The body of sinne.
• 3. This is that also which in the last words is called sin.

As to the first of these. Original sin spoken to more particularly. 1. As our old man. 1. Why call'd man. Original sinne is represented to us under our old man; and that not without special reason, whither we lay the emphasis upon Old or Man.

We will first enquire why it is call'd Man; not our old under­standing, or affections, &c. only, but our old Man.

And I will only give you these two reasons for it, Mr. Burgesse. to omit others which are given by that learned Authour who hath writ so fully on this subject.

1. Because this sin runs parallel with our being men, 1. It attends us whilst men. or par­taking of mans nature in this world. This sin and our nature in us are twins in life and death; they live and dye together; we shall not cease to be sinful, before we cease to be men. Our whole Fabrick is so overspread with this leprosie, that it can ne­ver be sufficiently cleans'd, till it be wholly taken down. Its [Page 158] strength indeed is abated; it does not rule in a child of God as formerly; nay, it's deaths wound is received, it is crucified, or fastened upon the Crosse, as my text hath it; yet it will not to­tally expire but with our latest breath: it can be no more whol­ly parted with, Gerrhard. then our very soul it self; Quod natura nobis in­est deponi non potest; Whatsoever is in us by nature, will stick by us till the dissolution of nature.

2. This sin is call'd man, because it hath overspread the whole man; 2. It over­spreads the whole man. that as the subjectum [...] is every man in a natural way propagated from Adam: it may be said of every such one, he is guilty of this sin, he is infected with this Original sinne; So the subjectum [...], or the subject unto which this sin ad­heres, and in which it is, is every part of every man. It is not in this spiritual malady as in corporal, where the head akes ma­ny times when the heart is hail; the Foot is wounded, when the hand is whole; but by this soul distemper, every man is a very hospital of spiritual diseases; neque manus, neque p [...]s, nei­ther hand nor foot, neither head nor heart is as it should be, or does as it should do.

And because this is so material to our present purpose, I will shew, 1. It infects the soul in its chiefest facul­ties.

1. That this sin cleaves to the soul; and 2. It infects the very body also.

1. The under­standing.First, It hath overspread the soul, and that in its most noble faculties; I mean those two which do so much advance man a­bove the common sort of creatures; Reason and Will, under­standing and affections; the highest and inmost powers poor man hath, are suprized by it.

This sin appeares in the mind, the eye of the soul; 'tis dim-sighted in natural things; 'tis quite out as to spiritual truths. 1 Cor. 2.14. The natural man receiveth not the things of the Spirit of God. What those things of the Spirit are, the Context tells us, no other than the plainest truths of the Gospel; nay, he counts these foolishnesse. Those things which are the wisdome of God, the product of infinite wisdome, he slights and disesteems; and no wonder, for he cannot know them, because they are spiritually discerned. Spiritual truths as such, are no more within the cog­nizance of the natural eye of the soul, than spiritual substances are within the view of the eye of the body. There is none that [Page 159] understandeth, Rom. 3.11. If Peter and some few other here and there in the world may be recepted, no thanks to them, but to the Father, who hath reveal'd these things unto them. Mat. 11.25. Certain­ly did we know the things of God more, we should love them bet­ter; Good, when discover'd, is attractive; if a child pre­fers an apple before a piece of gold, it is because he does not know the difference; and when the children of men prefer themselves, or any creature else before God, the reason is, they do not know, they do not consider.

And hence it is that in our spiritual recovery the eyes are anoin­ted with eye-salve. Christ came to open the eyes of the blinde; and his Spirit is a Spirit of illumination and revelation: Luke 4.18. Revel. 3.18. ult. Believers were darknesse, but now they are light in the Lord, Ephes. 5.8. What needs St. Paul to have prayed so earnestly that the eyes of the Ephesians understanding might be enlightned, if they of them­selves had not been blinde? Ephes. 1.18.

The will is distemper'd with t [...]is sin also; 2. The will is perverted with it. it hath not seized only up­on the head, but upon the heart. The imagination of the thought of mans heart is evil, and only evil, Gen. 6.5. & Gen. 21.17. Jer. 9. I for­bear glossing upon those places; hence it is that there is so little love unto, or desire after heavenly things; can any man give a reason (which he will not be ashamed of at that great day) why he loves God no more? What iniquity have ye found in me? Non amo — nec possum di­cere quare. says the Lord.

As the Elements have their proper principles of motion, gra­vity and levity, whereby they tend to that place in the Universe that best suits them; and sensitive creatures have their wings or feet to carry them towards those objects which are most convenient for them; so God hath endued rational creatures with a will and affections to carry them forth towards the enjoying of himself who only is the Center of their happinesse, and without whom they can never be at rest.

But does the will of man by nature do him this good office to carry him unto God as his only blisse? why then do we see and hear of so many that are in the search of other things, not once to be named with God? how many are there of whom it may be said, God was never thus to be sure in all their thoughts! like the Israe­lites they are scattered up and down gathering straw; nay, drosse and dung in the Apostles sense, is frequently preferr'd before Jesus [Page 160] Christ. How many may sadly say as that good man, Quantum Mercator pro lucro, &c. I have not done so much for my God, as the Merchant doth daily for his gain, or the Hunts-man for his game: and yet what gain or pleasure is comparable to our enjoying of, and communion with God? but further,

2. The body is not free from it.The body bears a part with the soul in this sore evil; 'tis compa­ratively I confesse but a small part, for it can according to its na­ture bear no greater.

Our Apostle speaks of sinne reigning in our body, Rom. 6.12. Every member of our body is ready to act in a sinne; to be an in­strument of unrighteousnesse, ver. 13. a servant to uncleanness, ver. 19. The temper or rather distemper of the body enclining often, sometimes to one, sometimes to another sinne, which the Divel (who is best seen in our constitutions) makes much use of in suiting his temptations; hence he frequently tempts those that are melancholy to despair, and the sanguine he tempts to presume, with no small disadvantage to their souls from the several inclinati­ons of their bodies.

To be sure, whil'st a man is or should be providing for his soul, the body too often interrupts him with What shall I eat? what shall I drink? wherewith shall I be cloathed? And if there be any fear of suffering, though for Christ and his Gospel, the body cryes Spare thy self, this may not come unto thee, &c. So that with Adam by reason of sinne we need a cloathing for, and may be asham'd of our very bodies. Even they also should be the Tem­ples of the Holy Ghost, but are now become Cages for these unclean Birds. 1 Cor. 6.19.

Put but these things together, and 'tis too sadly appa­rent that this original sinne is as extensive as any thing in meer man can be.

A short draft of Adams i­mage in us. Aug. de Ger. ad lit. cap. 24.So that in every one methinks I see another Adam; if you consider the parallel, you shall finde Adams image and likenesse in each of his unhappy off-spring. Take it with some enlargement out of Austin.

1. Adam after his fall had his understanding darkned, he thought to hide himself from that God from whom nothing can be hid, Gen. 3.8. And are we not thus blinde? does not man promise himself more security for a secret, than for an open im­piety? The Adulterer, the Oppressor, the Proud and the Envious [Page 161] person saith, None seeth me, Isa. 47.10. Durst men undertake that wickednesse under the sense of Gods seeing of them, which they would be asham'd of if men look'd upon them, were they not thus blind?

2. We finde Adam flying from Gods presence; his will and affections were defiled, or he could not have been averse from com­munion with God. Being now stain'd with sin, he trembles to heare him, whom before it was his chiefest delight to be with all. And this also sin hath brought upon the posterity of Adam; they do not delight in communion with God; in their hearts and lives too they forsake God.

We do not read that Adam after the commission of his sin, did so much as once think of God, till he heard the voice of the Lord, walking in the garden in the cool of the day, in order to the calling of him to an account for his sin, and then he is a­fraid, and flies, &c. So his wretched children ( [...]) seldome think of God, at least seriously, and as they ought, till towards the end of their lives, when God by the voice of some extraordinary sicknesse, is a calling of them to judgement; and then no wonder if they be afraid.

3. I might observe a similitude we have in our bodies unto A­dams sinful body, but that our very cloathes as I hinted but now, sufficiently evince it. We have the same use and necessity of them which he by sin fell into; The best apparel being but as playsters which this soare calls for; howsoever too too often man makes himself proud of them.

Now whither these faculties of soul and body being so nearly conjoyned, do corrupt and infect one another; as Ivy while cleaving to the Oak, draws away the sap from it, and destroyes it, I shall not here contend; I confesse there are many difficul­ties concerning this subject, of which we may say, as of other depths in Religion, with the Woman of Sa­maria, John 4.25. When the Messias comes, he will teach us all things.

I have been too long upon this first consideration in explaining, why Original sin is called Man. I must be the shorter in what fol­lows; why it is call'd Old man.

1. Because it is derived from the eldest or first Adam; 2. Why Origi­nal sin is called Old man. for though Christ as God, was from eternity; yet as an Adam, or [Page 162] common head, he was the latest — Man must be fallen in the one, before he can be raised in the other.

Willet in locum. 1 Cor. 15.46.2. Original sin is the Old man, because corruption is first in e­very one. Esau comes out first; first that which is natural, then that which is spiritual.

Heb. 8.13. 2 Cor. 5.17.3. 'Tis call'd Old, because it is to be done away., This old man, all old things are to be done away. Compare it to the new man, or the work of grace, and then you will say indeed, There is no lovelinesse in it, for which you should retain it; were there not an eternity of happinesse or misery to put into the ballance, vertue would out-weigh vice.

4. It may be call'd Old, because of its cunning and craft; as old men by reason of their abundant experience, are more wise and subtle than others. This old man, this corruption is cun­ning to deceive. Oh what excuses does it bring for sin, what pretences? you have heard it hath much of Adam, but know it hath somewhat of the wise and old Serpent too, for it was begot betwixt them both.

I shall passe this first particular only with this note, instead of fur­ther Application, viz.

Observe (with Paraeus) that when the Apostle calls Original sinne our old man, he distinguishes it from our selves. It is ours, too nearly cleaving to us, but it is not our selves. Whence we must learn to put a difference betwixt the corruption of nature, and nature it self. Mans nature is from God, but the corrupti­on of mans nature is from himself. And this original sinne is not [...], Rom. 7.20, 21. any substantial part of man, but [...] as the Apostle sayes of it, Heb. 12.1. The sin that so easily besets us.

Thus at length we are come to the second particular which the Apostle uses to expresse original sinne by; The second particular ex­pressing Ori­ginal sin, the body of sin. 'tis the body of sinne.

And herein I have only to shew how this Original sin is a body; for the other, how it may be call'd sin, or a body of sin, will be consider'd in the third Appellation which is here bestowed upon it.

Now Original corruption is a body of sin,

Why called a body.1. In that a body, though it seems never so beautiful and fair, yet 'tis in it self but a stinking carcasse, made of base, loath­some [Page 163] matter, &c. So sin and wickednesse, though it may seem spe­cious and alluring, yet 'tis but an abomination, as Scripture in a hundred places calls it; adultery, covetousnesse, excesse, and all the parts of this body are not as they seem to be when varnished or painted over. They say there is no stench comparable to that of a humane body, when not salted or animated with the soul. I am sure nothing so noysome as this body of death; Paul that could with rejoycing endure scourgings and stonings, imprison­ments and shipwracks, yet cryes out mightily of this, O wretched man that I am, who shall deliver me! Rom. 7.24.

2. As a body being material, is visible; so original sin disco­vers its self to every one that without prejudice will look to finde it. It is discernable in its effects daily. Though we cannot see the soul, yet from the motions and actions it causeth, we know a man hath a soul; so we may know every one hath original sin, from that vanity and sin that is put forth by it.

3. As the body hath divers members, so this sinne; it is not so much one sin, as seminally and vertually all sin; Peter Martyr. there is a conca­tenation of vertues and vices; Scripture speaks of both under that notion; hence a single eye, a pure heart, &c. And on the other side that sin is a body, and is thus universally in us, the Apostle shews, Rom. 3.13, 14. and the Prophet saith it hath over-spread us; from the soles of the feet even unto the head there is no sound­nesse, Isa. 1.6. As the waters in Noah covered the highest Mountains, so these raging waves of iniquity over-flow the high­est and choicest faculties of humane nature.

4. I wish I could not adde as a body is beloved and provided for, so is this sin: We make provisio [...] for the flesh to fulfill its lusts; Rom. 13. ult. Who would willingly part with the least member of his body? men do not willingly forgo any sin; but if something of this body must be parted with, 'tis but haire and nayles, &c. such as are rather excrements than members, and will soon grow again, which we are content to cut and pare off. And thus till that day in which God puts forth his Almighty power to make us willing, we are loth to leave any sin, unlesse such as for the present are trouble­some to us, or may ere long grow again, and be with more ease or credit enjoyed by us.

5. This sin as a body hath strength in it, and Tyranny is exerci­sed by it. The body leads poor Captives whether it lists, and [Page 164] says to this man G [...], and he goeth, &c. so does this sin, we are held Captive by it, Faius. till the Son of God sets us free. Man is not ingenuus, but libertus; he is not by nature born free, but by grace made free; untill he be established by the free Spirit, he goes and comes as the winde and Tyde of corruption drives him.

And this is farre more sad than to be possessed, or to have our members acted by the Divel himself; for the incestuous per­son was given over to Satan (which some interpret thus) for the good of his soul, 1 Cor. 5.5. that his soul might be saved; but none are left under the power and command of their corruptions, but to their certain and inevitable destruction.

6. It is call'd here especially a body by the Apostle, to answer to the other Metaphor of crucifying in the words before; only bodies can be crucified, Paraeus. and this sin is crucified with Christ.

Which by the way shews the state of original sin in the people of God, and how it should be in all others, especially such as are baptiz'd; it should by faith be nayl'd to the Crosse of Christ, we should by believing fetch vertue from Christs death to crucifie it; it must hang on Christs Crosse, [...], a Metaphor ta­ken from those that are crucified, who hanging on the Crosse up­on nailes, grow weaker and weaker, till they expire and dye; so must original sin be in us, (dead already as to its reigning power, and) dying daily as to its in-being moving power, having every day lesse strength than other.

The third ex­pression of o­riginal corrup­tion in the Text, 'tis sin.We have now but the last expression the Apostle uses for this ori­ginal corruption; he calls it here sin, to shew that it is so; it is sin.

• 1. Properly and truly.
• 2. Eminently and especially.

1. Properly.It is truly and properly sin, it is not only a defect, but a sin; it is against the holy will of God, and is chargeable upon us by the justice of God; every soul disease is not only a punishment, but a sin, and therefore farre worse than the worst disease that is inci­dent to the body; and our sinful state should be more terrible to us than our dying condition. To convince us of this, know that this original corruption becomes our sin.

1. By imput [...] ­tion.1. In that God imputes the guilt of Adams sin to us, which I suppose you have had vindicated in the foregoing Sermon: I shall [Page 165] only say this to it, that God may as well by imputation make Adams sin become our sin for condemnation, as he may by imputation make Christs righteousnesse become our righteousnesse unto salvation; and yet Christ is made of God unto us wisdome, righteousness, &c. and we have no other righteousness to ap­peare in for justification before him at that great day. In Thesi de pec­cato Orig. Hence Ri­vet well observes, that the Church hath ever found and still does, that those very men who are enemies to the doctrine of Origi­nal sin, are enemies also to the doctrine of the grace of God in Christ. Thus the Socinians, who deny that we have contracted any debt by Adams sin, deny also that Christ satisfied, and paid our debts to divine Justice; and if they take away this, let them take all.

2. Though Original corruption be truly sin by imputation, 2. By inhaesion. yet 'tis not sin by imputation only. It is our sin by inhaesion, inhering in us, and making of us otherwise than God made us. To blot a letter in a fairly writ Copy, to draw a black line over a beautiful picture, cann't but prove a fault; what is it then to mar Gods curious workmanship, which this sin does in man? Consider that God is many moneths in the framing of the body, (for we are wonderfully made by him) and when this body is fitted, he unites it to a soul more worth than a world of bodies. This great-little creature man, Psal. 139.13, 14 hath many prerogatives too that ad­vance him, especially in that Gods delight is said to be with him. Now when all this care and paines are taken, this cost and charges expended by God to make man for himself, this corruption comes and mars all, and will God hold it guilt­lesse?

No, this sin is exceeding sinful; for, 2. 'Tis sin emi­nently. 1. Extensive.

1. 'Tis more extensive than other sins; every actual sin hath some particular faculty in soul or body, which it does defile and charge with guilt, wherein it was conceiv'd, or whereby it was acted; but original sin stains all alike, so farre as by their seve­ral natures they are receptive of its defilement; it ruines the whole little world of man. It does not only overspread the whole earth; mans baser part, the body; but his celestial part, his heaven-born soul is contaminated by it; the sun, moon, and stars in it are turn'd into blood.

2. This Original sin is diffused, derived, and communicated, 2. Diffusive. [Page 166] whereas actual sins are not. Personal faults of Parents are not imputed to Children, and defile not their Children, unlesse imi­tated or unbewail'd. Childrens teeth are not set on edge by the sowre grapes their Parents thus eat, but Original sin being the sin of the nature of the Parent, becomes the sin of the Child, and will be entailed further to the last man upon earth; for Children have the nature, but not the person of their Pa­rents.

An Objection answered.And let it not seem strange, that God should suffer this ori­ginal sin to be so vastly diffusive, that he should not exempt his own people wholly from it. There is the same reason that cor­ruption should remaine amongst them, which there was for the abode of the Canaanites amongst the Israel of God of old; It tryes them and brings them often to Bochim, and makes their life a vall y of teares; and whilst they go on their w [...]y weeping and crying unto God by reason of it, they beare precious fruit; for God does make good come unto believers out of this great evil, making it an Antidote against carnal confidence, and self-love, a meanes to exercise their faith, and a sure evidence of his own power and presence in the keeping of them.

Besides, it is farre better for us by this occasion to be under the second Adam, then ever it could have been being under the first. The first Adam was a head of clay, of the earth earthly. The second Adam is a head of gold, 1 Cor. 15.47. The Lord from heaven. Though we were made holy in the first Adam, yet having a mu­table will, we might under him perish everlastingly; but they that are in Christ shall not perish, but have everlasting life; a glory beyond what we could have had, if we had continued in innocency; for under that first Covenant, we could have ex­pected only a reward answerable to our own works; but under the second we hope for glory, in some measure proportionable to Christs merits. Though we know not what that glory is, yet this we know, that when he appeares, we shall be like him, 1 Joh. 3.2.

And in the mean while as the Israelites who were before but Brick-burners, and potters, by reason of the Canaanites amongst them, learn'd the art of warre, and became Renowned soldiers; so the true Israel of God by this meanes put on their whole spi­ritual Armour, and dayly fight the good fight of faith, and be­come [Page 167] more than Conquerors (to conquer a lust, being more glo­rious than to conquer a Kingdome) through Christ that streng­thens them; when these Philistines are upon them, (as upon Sampson) then the Spirit of the Lord comes upon them [...], and what lust is able to stand before his Spirit? Josh. 10 24, 25 As Joshuah took the five Kings and shut them up in the Cave at Makkedah till the Battel was over, and then slew them: So the Lord is pleased to shut up and restrain the corruption of his people in the Cave of their body, untill their warfare be finished, but then he brings them out and slays them; they shall then never see these enemies more. And therefore holy Paul who cryes out, Rom. 7.24, 25. Who shall deli­ver me? addes presently, I thank God, &c. as if he had breath­ed the same breath out in praise, which he had taken in, in prayer for deliverance; so soon does God answer prayer made against this sin according to his will.

And thus we have seen something towards the explaining of this difficult matter. Application. The nature of this undertaking being more to informe your judgments, than to deal with your affections; I shall the rather hope to be excus'd if I be not proportionably so large in the Application, which I am now come unto, and shall lay down what I intend to speak to, under these two heads. 1. Of Instruction. 2. Of Exhortation; to inform your judgment, and to quicken your practice.

1. If we all have corruption thus by nature inherent in us, 1. Use of In­struction. it may silence all complaints against God for exposing of us to such wants and miseries at our very entrance into the world, and so all along during our continuance in it; [...], whence come evils? was a question which did much puzzle the Philosophers of old; here we are resolved of it: The evil of sin, and sorrow com [...]s from this root. No wonder now that our children are more miserable than the young ones of Beasts or Birds, because they are more si [...]ful.

2. Hence it follows that in the very best there is a mixture, borh in their principles and actions. There was two in Rebecca's womb, there are two in their hearts; the Old m [...]n, and the New man; nature a [...]d grace; flesh and Spirit: Hence that stri­ving, that [...]ombate betwixt them daily. The unregenerate per­son this sin reigns in; his body is as a Temple, and his soul as a Shrine for this his Diana. This keeps the house, and all things [Page 168] are in peace; In the glorified Saint, this sin is wholly done away; this unclean thing does not go with him into the new Jerusalem. Only the gracious person is the field in whom the flesh warreth against the Spirit, and the Spirit against the flesh. He is like the Moon which hath its spots when it receives the fullest influence from the Sun. sin in him will not dye willingly, but, as a dying man, multiplies his stroaks at his enemy, though they are compa­ratively but weak ones.

2. Use of Ex­hortation.For Exhortation, let me recommend these following Duties.

1. To a right knowledge of this sin.1. Get a right knowledge of thy self according to this doctrine; it is folly in men to have travel'd much abroad, and to be strangers in their own Countrey. It will be found the greatest folly for thee to be never so knowing in other things, if thou beest a stranger to thine own heart, and dost not know that it is desperately wicked. The very Heathens apprehended this precept, [...], Know thy self, to be of such consequence, as to grace it the more, they said it came down from heaven; I am sure it is Gods message unto you from this truth this day. Know your selves. unlesse you know your selves thus lost, Christs coming will be in vain unto you; John 3.4, 10. for he came only for the lost sheep. Nicodemus had never doubted so much of Regeneration, and a new birth, had he un­derstood the defilement of his first birth. I am afraid there are many Masters in Israel that are ignorant of this still, or else they would labour not only to reforme their lives, but especially to get new hearts also. thou canst not kill one lust unlesse thou layest the Axe to the root of it that is in thy heart; if thou cuttest but the branches off, and for a while refrainest only the outward acts of sin, upon the next temptation or occasion they will grow the faster; as Rivers that have for some time been kept up by Banks, run the more violently after they have broken them down.

2. To confessi­on of, and hu­miliation for it.2. Be perswaded to make confession of, and be humbled for this sin, this original sin; some think that Moses who was the penman of Psalme 90. ver. 8. understood those words of this sin: Thou hast set my secret sins in the light of thy countenance. Remember this corruption, though never so deeply hid in thy heart with all the parts of it, is as perfectly seen by God, as if it were set in the light of his countenance; which is a thousand [Page 169] times brighter than the Sun in all its glory. We read of Ahabs mourning, as well as of Davids; and of Judas's repenting, as well as of Pauls; and why were not Ahabs and Judas's sor­row accepted as well as the others? O e remarkable difference I will observe in them; Ahab that we read of, mourned only for the judgement denounced; and Judas repented only of the outward act committed, but neither of their tears or sorrow went to the root, to bewaile the Original of all this their impiety, which we have seen Paul did, and we know David practis'd; Psal. 51.5. He sayes not only, Deliver me from bl [...]od-guiltinesse, but I was conceiv'd in sin, &c. and that is as well matter of his sorrow, as the other.

Possibly you would think much if I should recommend Au­stines example to you, who confessed he had need of mercy not only to pardon those sins which he had committed, but for those sins, which if grace had not restrained him, he should have com­mitted; and certainly we owe as much to this soul-physitian, for preventing those diseases which otherwise we should have faln into, as we owe him for recovering of us out of those diseases which we did fall into; nay, plures sunt gratiae privativae, quam positivae, thus too; And therefore let me bespeak Gods dearest children in the words of the Prophet to Babylon, Isa. 47.1. Come sit in the dust. Gods own inheritance is as a speckled bird, as he com­plaines Jer. 12.8. Oh be not Ingrati gratiae, Unthankful to grace.

You have heard a sad parallel between Adam and you; but Oh that you might be like Adam in one thing more; Sensus peccati, & conscientiae. stimulus, &c. Ger. when he had sinn'd; 'tis said, his eyes were opened, Gen. 3.7. by which some understand that God gave him a sight of his sin, awakened his conscience, so that he saw from what blisse, and into what mise­ry by sin he was now cast. He thus by lamentable experience un­derstood good and evil.

Oh that your consciences were awakened, that your eyes were opened too! I shall pray for you as the Prophet did for his ser­vant, and afterwards for the Syrians that came to take him; Lord open the eyes of these men, 2 King. 6.17, 20. I am sure the more grace ye have, the more sense of this sin you will have al­so. Paul a Christian complains of it, though Paul a Pharisee did not.

If ye have been prevailed with by the other exhortations, ye will yield up your selves to the power of this. 3. Exhortation. Look out for remedy and help against it. Did you but understand your condition by reason of this sin, and were hum­bled for it, you would engage all that you could against it. First then

In your selves.Set your selves against this sin in your own hearts. Thou canst not be a man after Gods own heart, till thy heart be cleansed, and made like unto God. A true Christian takes more care to get rid of the evil, than to rejoyce in the good that is in him (though both be a duty) being it is better not to see a friend which we know will do us no hurt, then not to see an enemy which (un­seen) will certainly kill us. When Elisha would cure the waters of Jericho, 2 King. 2.21. he did not cast salt into the pots or dishes (that might take it up) but into the spring that sent it forth. Labour to get thy heart which is the spring and issue of life or death, season'd with grace. Means to be u­sed. Blessed be God, there are meanes to cure you of this evil.

1. Faith in Christ. Cast the wood of his Crosse into these bit­ter waters; he was circumcised, yet had no filthy foreskin of his own, but of ours to do away. 'Twas our filth that was washed off in his Baptisme.

2. The in-being of the Spirit of Christ, prevails against the in-dwelling of sin. Behold I have shewn you a mystery, if ye would not all die, and that eternally, ye must all be chan­ged.

3. Prayer is a means in order to this. David, Paul, others were troubled with this evil, and they pray'd; go thou and do likewise. Let it be thy daily prayer, Armado homine meipso libera me Domine. From the evil one my self, good Lord deliver me; thou complainest of bad times, oh complain more of a bad heart. The flood came upon the whole world, not so much for their actual abominations though great, as for their heart-corruptions, Gen. 6.5. Gen. 8.21. If we ever be o­whelmed with sufferings, it is for th s Abomination in chief.

Oppose thy self against this sin in thy relations; weaken the Kingdome of Satan everywhere, 2. In our relati­ons, childlen e­specially. especially in thy children; If their head-ake you pity them, and enquire after remedies for them; alas, spiritually every part is distempered; they are blind, lame, poor, naked, and what not that speaks misery? Oh hard-hearted [Page 170] Parents, that have not once gone to the heavenly Physitian for their poor children! 'tis usually said, venenati non patiuntur inducias; they that are poyson'd must not be dallyed with, but presently some antidote (if I may so call it) given them. They do but pledge you in this cup of deadly wine, and will ye not the rather be instrumental to help them to the cure, being ye have help'd them to the disease? Wherefore do ye think your ch ldren came into the world in such a piteous manner? what do they cry for? Vox naturae clamantis, &c. the Naturalist will tell you 'tis out of want that some body might cloath them, feed them, care for them, &c. But a Christian will tell you, God hath given them bitter teares and cryes to lament their spiritual necessities, and to beg spiritual re­medyes. Their insignificant voice signifies thus much; whil'st they are yet dumb, Nihil aliud fa­ciunt nisi depre­cantur. they speak aloud in their man­ner; Oh carry us to the Laver of regeneration; let us be washed in the fountaine set open for sinne, &c. Surely, God who hath not caused their tender voice to be in vain for their bodies, (though they know not what it means) would not have it to be in vaine for their soules; and he that hears the young Ravens when they call, Psal. 147.9. would not have you deafe in this respect, when your Children cry.

Lastly, Let the consideration that Original sin is thus in us, weane us from the world, 4. Exhortation. Be wean'd from the world by reason of it. and that immoderate desire of living in it. Alas, wheresoever we go we carry these chains of darknesse with us; if it be grievous to be in pain or want, how grievous is it to a gracious heart to sin? I know gravia non gravitant in eorum loco; sin seemes not heavy to a car­nal man, to whose heart 'tis naturaliz'd; but if thou be­est spiritual, and tender, sin is a burden to thee to pur­pose. Now by death peccatum, non homo, moritur, it is sin that dies, a Childe of God does not dye, but only changes his life; this life for a better, these pleasures, relations, &c. for better; and if it be good to live, surely to live e­ternally is best of all.

Some have thought that the soule was put into the body for a punishment, as into a Prison; and who would not willingly be at liberty? If we consider what paines, care, [Page 172] torments, and diseases (which are but the effects of sin) we endure, we cannot but be of Theophrastus his mind, that the soule payes a deare rent for the body which it dwells in; and 'tis but a house of clay, how finely soe­ver dawb'd over. being then we cannot be without these enemies, these mischiefs, let us be content when God pulls down the house of sinne in which they all are, that he may bury them all in the rubbish of our mortality, and with the Spirit and the Bride, Rev. 22.17, 20. let us say Come, even so Come Lord Jesus Christ, come quickly. Amen.

YE have heard the Doctrine of Mans fall, and of Original sin opened and applied: This Text ge­nuinely leads to speak of Mans misery through sin. As to the Coherence briefly, The Apostles scope is, to display the glory of the Lords grace, by comparing the sinful and cursed estate of the Ephesians and others by nature, with the dignity and priviledges conferred on them in Christ. He insists mainly on three heads.

[Page 174]1. He describes the natural estate and course of the Ephesians and all other Gentiles in them; their estate, ver. 1. You were dead in trespasses and sins; their course, ver. 2. Ye walked whol­ly in sin, pricked forward by corrupt customes, which in several Ages had taken place, and were effectual to hold and hearten you in the same Tracts; and the Devil, that eminently bore sway in others, ruled and acted you likewise at his very will; this was yours, and the Gentiles estate and course.

2. He applies the whole equally and indifferently, to himself, and to the whole body of the Jewish Nation, ver. 3. among whom also we all had our Conversation, &c. q. d. such children of disobedience were we all to; as deep in sin, and open to wrath as you Gentiles were. He would by no means have any think that speaking so of the Gentiles, he exempted the Jews from the same ground of shame and despair in themselves; though he knew full well that this point went exceeding crosse to the grain of that people, who greatly Ezra 9.2. John 8.33. Gal. 2.15. Rom. 10.3. chap. 11.24. boasted themselves to be the holy seed, and children of Abraham, and despised the Gentiles as an idolatrous, unclean, bastard brood; and especially of the Pharisees, of which Acts 26.5. Phil. 3.5. leaven himself once was, who not only disdained the Gentiles, but thought and spake contemptibly of Gods heritage, viz. the com­mon people of their own Nation as a base and cursed crew, John 7.49. & chap. 9.34. He pricks this bladder, affirming roundly of himself and all the Jews without exception, that as to their course, whilest unregenerate, they did whatsoever their sensual and carnal man willed, liked and inclined to; And as to estat [...]; were children of wrath as much as others, even as the very despi­sed Gentiles themselves were. The great temporary difference flowing from grace, Psal. 147.19, 20. hindered not their being the very same with the Gentiles by nature; this and no other was the estate and course of the Jews likewise.

3. He sets over against all this, in them both, the quickning and recovering grace of Christ; in the Gentile, ver. 1. and in the Jew, ver. 4.

The words read, contain a brief comprehensive description of the misery that Jews, and consequently Gentiles with them, are under by nature. And in the words observe these two par­ticulars.

[Page 175]1. The Case of all men, Jews and Gentiles alike described, children of wrath; Do not understand this actively, as children of disobedience, ver. 2. are disobedient children, so that children of wrath should be angry and wrathful people; but passively, that are obnoxious unto wrath indefinitely, which though it principally relates to that chiefest pressing insupportable burden; viz. the Lords wrath; yet includes consequently the wrath and power of Satan, the terrours and rage of conscience, the vengeance and assaults of every creature, &c. The Hebraisme, children of wrath, implies

1. Desert. Deut. 25.2. It shall be, [...] if the wicked man be a child of beating, that the Judge shall cause him to lye down, and to be beaten before his face, &c. which the Sept. solidly renders, [...], worthy of stripes. And so the Tar­gums in like manner concurrently with our Bibles, a sonne guilty and worthy to be beaten; so Mat. 23.15. Ye make him twofold more the childe of hell; that is, more worthy of hell-fire, than your selves.

2. Tendency, bent and addictnesse to involve themselves under wrath, John 17.12. But the sonne of perdition, which poured out himself in ways of self-destruction. He had many and excel­lent means to the contrary, but nothing would hold him back; self-damnation is not proper to Judas, but a very common sin; and men ordinarily, Rom. 2.5. treasure up to themselves wrath, Prov. 8.36. love death.

3. The event and issue which shall befall them, if they do a­bide such; viz. that they shall be destroyed, and the eternal wrath of God abide upon them; so Judas gave up himself to those sins, that not only deserved and tended to destruction, but would certainly destroy him; so 1 Sam. 20.31. he is the son of death; viz. deserves to dye, and shall surely dye.

Now gather all these things together, our estate and course is such by nature as deserves destruction, tends and leads to destru­ction, and will end and the Lord hath peremptorily fixed and ordained without a change, shall end in Eternal de­struction.

2. The rise of this case expressed, by nature, which implies

[Page 176]1. The term from which this commences; viz. the very first receiving of our natures and beings from our Parents; from the first original, and moment of our being, we received with all a li­liablenesse to the wrath and curse of God, Psalme 51.5. Behold I was shapen in iniquity, and in sin did my mother conceive me!

2. The ground for which this wrath impends and hovers; viz. nature, not first created, for that was upright after God; but the corrupted nature which is conveyed and derived with our beings: Eccles. 7.29. Gen. 1.27. This very nature leads to, deserves, and will lodge under eternal wrath, every mothers child in whom regeneration and transplantati­on into Christ are not found.

The Doctrine then comprising the summe of the Text, is this.

Doctr. Every man and woman from their very first concepti­on, through a corrupted nature, are under the Lords wrath, and continuing such, not new-born and engraffed into Christ, that wrath shall abide upon them for ever. We may not mince and extenuate here with the Pelagian, as if this only were by imitati­on. Flatterers of nature may lessen the wound, but Heires of grace should and will rather magnifie their Physitian. Nor may we limit and confine this truth as if it concern'd native Turks, Mat. 23.15. canker'd Papists, and the Proselytes of the Pharisees only to be children of hell, when it knocks at every of our doors, Jew and Gentile promiscuously: Neither people nor Ministers, not Apostles can exempt themselves; great and small, rich and poor, those which the Lord hath not appointed unto wrath, but to obtain salvation by their Lord Jesus Christ, 1 Thes. 5.9. yet by nature are children of wrath, even as others.

This wrath in the Scriptures hath several Names; respectively to the Law-giver, it is called wrath; respectively to the Law it self, the curse; respectively to the effects of both, it is transla­ted vengeance, Rom. 3.5. Man by nature is exposed unto all these.

1. He is exposed to the wrath of the Law-giver: Here,

1. Take some Cautions, that we may duly conceive of wrath, the root of all penal afflictions on Gods part, as sin is the merito­ri [...]us root on mans part. All wars with men begin in wrath; [Page 177] Animosities first boyle within, and then wars break out. James 4.1. From whence come wars and fightings among you? Come they not hence, from your lusts which war in your memb rs? and in special, this of wrath; so there is somewhat proportiona­ble in God, if understood sutably to his glorious Being; namely, wrath perfectly clean from all dregs of, 1. Folly; the fool ne­ver more peeps out than in passion. Prov. 14.29. He that is hasty of spirit, exalteth folly; that is, sets it aloft that every body may discern, and take notice of it; but the Lord is, 1 Sam. 2.3. A God of knowledge by whom actions are weighed. 2. Injustice; Gods wrath is a clear fire without any smoke of un­righteousnesse. Rom. 3.5. Is God unrighteous that inferreth wrath? he cannot be. We plough with an Oxe and an Asse; [...]. mingle drosse with our zeal, &c. 3. Perturbation; the wrath of men is the rage of men, who disjoint and discompose themselves as well as others; but the Lord acts, and suffers not in his wrath; Prov. 11.17. he strikes, wounds, destroys from the infinite holinesse and justice of his nature, declaring it self against all sin with the exactest serenity and oneness of minde and frame within himself from ever­lasting to everlasting. This is the root of all wars with sinful men; Moses saw the plague growing up out of this root. Num. 16.46. Wrath is gone out from the Lord, and the plague is begun. Job 21.17. He distributeth sorrows in his anger.

2. Consider what this wrath implies; two things.

1. That the Lord is highly displeased with men and women in their natural estate; though never so goodly a vernish of Religion be above, yet if nothing but nature be underneath; Isa. 10.6. an hypocritical Nation are the people of the Lords wrath.

No created understanding can conceive exactly what this displea­sure is. Psal. 90.11. Who knoweth the power of thy anger? even according to thy fear, so is thy wrath. Take some short ladders that our thoughts may a little climbe up by; and consider seriously and deeply,

1. What a Kings wrath is. Prov. 20.2. The fear of a King is as the roaring of a Lyon; who so provoketh him to anger, sin­neth against his own soul; that is, acteth as an enemy to his own life; and Prov. 16.14. The wrath of a King is as the Messen­gers of death, but the wise man will pacifie it, as that which he cannot resist. Eccles. 8.4. Where the Word of a King is, there [Page 178] is power, and who may say to him What do thou? that is, where not only the name, but the reality of a King is, he sustains the person of the Common-wealth, and hath the strength and power of all put into his hand; and hath power to execute his wrath, and will not be controlled nor expostulated with. And what can a Branch do against the whole Tree? The King is wroth, and Hamans face is covered. Prov. 27.3. A stone is heavy, and sand is weighty; but a fools wrath, that is, that hath pow­er, is heavier than them both, to crush a weak person that stan­deth in his way. All these are but toyes to the power and weight of Gods wrath.

2. What an incensed brothers wrath is, that hath a little more power. Rebecca understanding Esau his wrath against Jacob, packs him away till that wrath be over. Gen. 27.43, 44. If a mother dare not venture a childe into an angry sons presence, nor a brother himself into an angry brothers presence, how insuffe­rable will the angry presence of the Lord be?

3. What Gods Fatherly refining wrath is against the drosse that mingleth it self with his Worship and Ordinances, and what dreadful Furnaces he hath put the Vessels of mercy into, to take away their tin from them. Mal. 3.2. Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a Refiners fire: If men cannot bear Christs coming with a refining fire, to purge out drosse, much lesse not his coming with flaming fire, 2 Thes. 1.8. to consume and burn up persons and drosse together. We have need of grace to serve him acceptably with reverence and godly fear; for our God, that is related to us in Christ, is a consuming fire, Hebr. 12.28, 29.

4. What afflictions are, how very bitter, yet separated from wrath, they may be born with comfort. The mingling of fire with the haile in Egypt, made it so very dreadful, Exod. 9.24. The fire of the Lords wrath mingled with stormes, renders them so grievous to be stood unde. Hell it self would not be so dreadful, did not the breath of the Lord, that is, the wrath of the Lord, like a streame of brimstone kindle it, Isa. 30.33.

The Prophet submits to any stroaks, only deprecates wrath, as worse than any stroaks, and more deadly than death it self. Jer. 10.24. Correct me O Lord, but not in thine anger. Appre­hensions of wrath were the dregs in Jobs Cup. Job 14.13. O [Page 179] that thou wouldest hide me in the grave, and keep me in sec et till thy wrath be passed over. He cannot stand in the face of Gods wrath, though he knew it was passing, and not abiding wrath; and therefore begs a hiding anywhere, and in the very grave, till that wrath be over; who then shall dwell with abi­ding wrath? John 3.36. With eve [...]lasting burnings? Isa. 33.14. with fire and brimstone, and tempest, that hath [...]atred in it? Psa. 11.5, 6.

5. What the Lords glory is, when it is proclaimed, and passeth forth in a way of grace; only in a little more lustre and brightnesse. Moses needs putting in a clift of the Rock, and to be covered with the Lords hand, while the Lords glory passed by, Exodus 33.22. Peter is swallowed up at a glimpse of the power of Christ. Luke 5.8. Depart from me, for I am a sinful man, oh Lord; what then, when he speaketh in his wrath, and vexeth in his sore displeasure! Psal. 2.5.

6. What the Lords wrath is passing upon others. All the chil­dren in the house tremble when the rod is taken down, though not with respect to themselves, but their fellows only. Take a man whose heart is touched with the sense of the Lords greatness, and that will be his temper. Isa. 2.19. They shall go into the holes of the rocks, and into the Caves of the earth, for feare of the Lord, and for the glory of his Majesty, when he ariseth to shake terribly the earth.

7. What the Lords wrath is, only hanging in the threatening. His rebukes made both the eares of Eli to tingle. 1 Sam. 3.11. 2 King. 21.12. There is a ter­rour when a Prince convenes and rates his Rebels for their con­spiracies, and insurrections against him, though not yet brought to the barre or block. Hab. 3.16. When I heard, my belly trem­bled, my lips quivered at the voice, rottenness entered into my bones, &c. Josiah his heart was tender, 2 King. 22.19. When he heard what the Lord spake against Jerusalem, and against the inhabitants thereof.

8. What Christ himself did, under the sense of this wrath to be poured forth, Col. 2.9. Heb. 12 2. though supported with all the fulnesse of the Godhead dwelling bodily in him, and saw the glory beyond, and the certainty of his resurrection, and the fruits of the travels of his soul that should be; yet sweats, Luke 22.44. and that clods of blood to the very ground; prayes, and that with strong cries and teares, that [Page 180] if possible, Heb. 5.7. Luke 12 50. this cup might passe. Though other considerations made him drink it chearfully, yet nature droops, and cannot bear up under this burden. Those pills are very bitter, that very health it self do [...]h hardly sweeten.

You that are yet in the mire of meer nature, steep your thoughts in these things, that ye may have a little taste, what an evil and bitter thing it is, that Gods wrath and displeasure is out against you. But this is not all; God may be displeased, and ve­ry highly with his own people. Isa. 47.6. I was wroth and polluted mine inheritance, viz. dealt with it as if a polluted and unclean thing.

2. God reckons, and will deal with men and women found in their natural estate, as his enemies. Gods tender-hearted ser­vants, have not been able to bear the apprehension of this. Job 19.11. He hath kindled his wrath against me, and counteth me to him as his enemies; the plural number encreases the sense; as his deadly enemy. He that takes the Bible, and carefully turns it over, and considers the contents thereof, and what he hath said of those he reckons his enemies, will have a further glimpse of the dreadfulnesse of this condition. Nahum. 1.2. He reserveth wrath for his enemies; that is, he hath built and made wide the storehouses of hell, that there might be wrath enough in due sea­son to be drawn forth for them. Luke 19.27. Those mine e­nemies, that would not that I should reign over them, bring hither, and slay them before me. Isa. 1.24. Ah, I will ease me of my Adversaries, and avenge me of my enemies. Heb. 10.27. Judgement and fiery indignation shall devoure the Adversaries. And this must be applied to both sorts of enemies. 1. Close. That go closely on in wayes of sin, secretly correspond with the Divel and his temptations, and their darling lusts, and will not lay the bucklers down, though they smile in the Lords face; and Isa. 58.2. Seek him dayly, and d [...]light to know his wayes, as a Nation that doth righteousness, and forsaketh not the Ordinances of their God. Flatter him with their lips, and lye to him with their tongues, Psal. 78.36. 2. Open enemies, that proclaime and declare warre against heaven, that do and will do what they please, let the Lord say and do what he will to the contrary. As Pharaoh, Exod. 5.2. Who is the Lord that I should obey his voice? Psal. 12.4. Our lips are our own, who is [Page 181] Lord ov r us? Luk. 19.14. His Citizens hated him, and sent a message after him, saying, We will not have this man reign ver us.

And understand, when the Lord so deals with this sort of sin­ners, he takes a kind of comfort in it. Ezek. 5.13. Thus my an­ger shall be accomplished, and I will cause my fury to rest upon them, and I will be comforted. To others, the Lord distributes sor­rows with sorrow; and speaks of himself as grieved, when he puts them to grief, Judg. 10.16. Lam. 3.33. Isa. 63.9. But here he is comforted, in making them the resting place of his fury, Prov. 1.26. The heat and height of his fury poured forth upon incurable sinners, is comfortable and pleasing to him. Isa. 30.32. In every place where the grounded staff shall passe, which the Lord shall cause to rest upon him, it shall be with Tabrets and Harps. Vengeance on such, is musick and delight to the Lord, Rev. 18.20. and to his people.

This is the first, and not the meanest part of the misery of faln man, that he is under the Lords wrath; that is, such as God is displeased with, and will reckon and deale with as his enemies.

2. Every natural man and woman is exposed to and under the Curse of the Law. Is this nothing to have the Word against thee? Job 13. [...]6. and to have the Lord write bitterly against thee in that ve­ry Book which is the storehouse of comforts and supports to others? Dreadful is that language of Ahab, concerning Micaiah, 1 King. 22.8. There is yet a man by whom we may en­quire of the Lord, but I hate him, for he doth not prophesie good concerning me, but evil. So that language of a natural mans heart. Gods mind is in that book, but I cannot abide to read therein, or to hear it opened and applied by a lively rowzing Preacher; for it only raises stormes and tumults in my conscience, and speaks not a word of comfort to me. The Word,

1. Rings many a sad peale in the ears of conscience, and which he cannot abde to hear or think of; in that it doth declare,

1. His sinne; The Word faithfully disovers Gods streightness, and mans crookedness, and swervings from that platforme and rule, to which he should be conformed as the Counter-part to the Original. This charges omissions, commissions, and bun­glings in the good which he does do, Psal. 05.21. and sets all in order before [Page 182] his eyes, if possible, to make him ashamed and confounded in himself.

2. The due and desert of sinne; every breaker of the Law, the Law pronounces and dooms to be cursed. There is that necessa­ry connexion, that it is impossible to be chargeable with sin a­gainst the Law, and not liable to the Curse of the Law. Gal. 3.10. Cursed is every one that continueth not in every thing that is written in the Book of the Law, to do it. Justification it self takes not away the desert of sin; pardoned sins are as well sins, and as much sins as they were; pardon makes not the Malefa­ctour none; makes not that the fact was not committed, or not faulty, or that it deserved not death; for then he should have been legally acquitted, not graciously pardoned. Those will ne­ver take heaven of grace, that take not hell as their proper de­sert. The Lord will have his own weare this rope about their necks, the desert of hell in their hearts to the very grave. As­surance, and in the very highest degree, takes not away the sense of the deserts of sin, but amplifies and enlarges them. The de­serts of sin shall be perfectly acknowledged in the state of glory, and the Ransomer adored and admired upon this score. Nothing so heightens grace as this, that persons deserving to suffer, are yet freed in Christ from suffering eternal wrath, as if they had not deserved it. This desert, was no doubtful and dark point in the consciences of the Hearthens themselves, Rom. 1. ult. They know the judgement of God, that they which commit such things, are worthy of death. But the Word more distinctly layes this home to the heart; Prov. 11.23. The expectation of the wicked is wrath. There is nothing else that he can justly and solidly expect in that estate; and expecting otherwise, he does but cozen him­self.

3. The sinners exclusion while in that estate, from any part in the great and precious promis [...]s of the Gospel. The Word opens the promises, but knocks his fingers off from touching and eating of this Tree of life. This is none of the meanest heart-cutting ter­rors to natural men, to see many come from the East and West, and sit down with Abraham, and Isaac, and Jacob, in the King­dome of heaven, and themselves cast out, Mat. 8.11, 12. incor­porated with the Patriarchs, into fellowship of the same grace, and title to the same glory, and themselves debarred from both to [Page 183] view the unsearchable riches of Christ displayed, and themselves justled off from any intermedling, as to present application or grounds of application of them as their own. I met lately with a godly woman who heard a Sermon full of choice comforting sup­porting promises to weary and heavy laden sinners, which warm­ed her heart, but in the closure was strucken through with the first arrows of God, discerning her self excluded in her present estate, from any part in them. This makes the Gospel a fiery Serpent to sting them, which is the Pole holding up the brazen Serpent for healing to others.

2. The Word attaches and binds him over. Ye shall answer this at the day of Christ; and hangs the writ upon his door; as the man that is in Gods debt, and is to look for an Arrest, and to be dragged into prison till the utmost farthing be paid, unlesse a spee­dy, timely peace be made; and inforces this partly from the will and justice of God, that hath made indignation and wrath, tribulati­on and anguish the portion of every soul that goeth on to do e­vil, Rom. 2.8.9. and partly from the nature and circumstan­ces of sin it self. Debts may be so great, so long owing, so growing, and the negligence and boldnesse of the debtor such, that makes it necessary in point of wisdome, not to keep the writ longer off from his back.

3. The Word excites terrours. A man bound in a very great summe, in which the forfeiture will be his undoing, the very ob­ligation troubles. There are no debts, but where any ingenuity is, induce answerable cares. And the Lord knowing the frame, and tendring the peace of his people, advises therefore against all debts, especially sticking under them, and not coming timely and carefully off. Rom. 13.8. Owe nothing unto any man; much more to be over head and eares in Gods debt, and no care to agree with him, is a very dreadful condition, Mat. 5.25. If these terrours actually are not, yet they are very subject eve­ry moment to be excited. The Sea may be very calme, but the least storme makes it nothing but commotions; conscience, though now quiet, hath a very wide and clamorous mouth, when the Lord commissions and commands it to rebuke for sin. These terrours hold the sinner in bondage, or all his life time subject unto bondage, Heb. 2.15.

This is the second branch of the misery of a natural estate, to be in all these respects under the Curse of the Law, and to have the Lord fight against him with the sword of his mouth, Revel. 2.16. Here is patience, that the Lord will fight with this sword first, that he may reclaime and lead to repentance, rather than destroy him; and if this prevaile, then is the curse turned into a blessing, and the bondage ends in liberty indeed; but if this do not prevaile, then there remains nothing else but a certain fear­ful looking for of judgment and fiery indignation, which shall devoure the adversaries, Heb. 10.27.

3. Every natural man and woman is obnoxious to all the effects of the wrath of God, and of the curses denounced in his Word.

1. There are manifold effects of Gods wrath that are upon him, or are apt every moment to be rushing in upon him in this life.

1. Upon the body: Look upon all the breaches, flawes, de­fects, monstrosities in the body, and set them upon the score of sin. Every man else had been like Absalom and much more. 2 Sam. 14.25. From the sole of his foot even to the Crown of his head there was no blemish in him; these argue not special sin, Joh. 9.2. yet had never been without sin; look upon all diseases natu­ral or adventitious, John 5.14. Sin no more, lest a worse thing come unto thee; there had never been a stone in the reins, or in the bladder, if not first in the heart. These crumblings by de­grees into the dust, flow in by sin. We pity the ruines which War hath made in goodly Palaces, but those are nothing to the havock which sin hath made in the more noble Fabricks of our own bodies. Look upon the difficulties, cares, turmoyles for provision of us and ours. Gen. 3.17. Labour is with toyle, wea­rinesse, vexation, disappointment: We plough and sowe, and reap not; earne and put in a bag with holes. Hag. 1.6. Look upon shameful nakednesse: We have lost our Robes of glory, and need now the spoiles of beasts to cover our shame with. How many trades are there, and what toile in them, meerly for this end, that the dishonour of the body may be hidden! Look upon the sorrows of the female sex, Gen. 3.16. which though miti­gated and mingled with promises, yet still are arrows which sin hath shot into their sides, and grace doth not quite pluck them [Page 185] forth. 1 Tim. 2.15. Look upon the assaults made even to our ruine, by those things that otherwise were under our feet, Psal. 8.6. But now withdraw from the yoke, serve with groans, re­missnesse and much unserviceablenesse, and often lift up their heel, and turn and tear us; these are a very small part, and only bare hints of those confusions, and effects of the Lords wrath, which sin hath let into the body, which else had been invulnerable in the very heel.

2. Upon the soul; Consider,

1. The minde: O what blindness, ignorance, thick darknesse in the apprehensions of God, his very being, most self-evidencing Attributes, in the very mysteries of the first magnitude, which are the rules of our duty, and the grounds of our hope! incapableness, dulnesse, slownesse to believe; lothness to inquire or receive the light which shineth forth from heaven; doubts, distrust, mi­stakes, wandrings after that which is not light, and into wayes that seem right, but the end of them are the ways of death, Prov. 14.12. The heresies of the whole earth are seminally in the blindnesse of the minde, and would grow up from thence, though there were none of our many sowers to scatter them, be­ing nothing else but corrupt imaginations formed into a systeme. Ʋnprofitablenesse in the knowledge of truths, which we most clearly and distinctly conceive: Unsteadinesse, that we cannot fix and close upon holy thoughts, till the impressions thence be powerful, and work a real change. There is no Spaniel more wilde and running after every Lark and Butter-flye that rises in his way, than our thoughts are gadding after every thing that comes in our way. Yea, our minde gathers vanity to it self, when the eyes are shut, and no objects to divert and inveigle us with. These are sins, and yet are rushing in further, as the recom­pences of former sins, which are meet, Rom. 1.27.

2. The memory: Things stick there that a man would gladly learn, and count it a singular mercy to attain the art of forgetful­nesse of; and others leak and slip away though taught ofen plain­ly; repeated, mused upon, and we felt the power of them in a degree upon our hearts; what Indispositions to the use of means in order to a cure? what Proneness to cumber our selves with by-matters, till they talk with us sleeping, and crowd in and suck away Lords-days themselves, and leave nothing but scraps [Page 186] of prayer and preaching to us; sin first brought in these plagues, and wrath binds them on, and leaves judicially, the reins loose to them.

3. Conscience. The directing part is out of tune; and either gives no directions, as a Master that is no body in his Family; or gives wrong directions, as false lights on the shore lead the ships upon the Rocks and quicksands; forbids where the Lord commands, and urges to that which he forbids. John 16.2. Tit. 1.15. or gives right directions, and hath no authority. And the judging part of conscience is out of tune, and gives no judge­ment of what is done; like a Bell whose clapper is out, or a dumb dog that cannot bark; or gives perverse judgement, and excuses where it should accuse; makes sin no sin, or very little; and stayes the heart with empty comforts; or accuses for having done that which he is bound to do, and disquiets with undue fears; or accuses rightly for the matter, yet with excesse, and so sinks the soul under despaire; so that there is as much need for consci­ence to be overseen as to oversee, to b [...] guided as to guide. These arrows abide in, and the venome of them invades more and more, and that is a very dreadful effect of the wrath of God.

4. The Will. There are sad strokes there. Aversenesse and im­potence unto that which is spiritually good, Phil. 2.13. Psal. 110.4. Inclinations and byasses, to drink in the very first, and the very worst motions and suggestions unto sin. Lustings after evil things, Job 15.16. and against the Spirit, Gal. 5.17. stubborn­nesse, Rom. 8.3. Contempt of the offers of reconciliation, Joh. 5.40. Ezek. 33.11. incompliance with the counsels of the Holy Ghost, Act. 7.51. These are cords of mans twisting, and the Lord in dreadful wrath sayes, Be it so; and pinions him with them to the last judgement.

5. The affections fly upon unmeet objects, headlongly in­clining to them, and C l spe, and cleave there, and cannot be gotten off. Recoile from that which is good, are stirred in re­spect of evil to embrace it; and in respect of good to eschew and be weary of it. Ahab imprisons the true Prophets, and sets the false at his own Table, and gives them his ear and heart. Are full of disorders; more offended with our injuries than Gods: merry, Eccles. 2.2. and the Holy Ghost calleth it madnesse; mourn and swal­lowed [Page 187] up. Cannot be raised to things above, and settled on them. 2 Cor. 2.7. We complain, and justly, of servants that are nimble and ex­pert in any piece of knavery, and lozels at their work; this is the very temper of our hearts, nimble and wise to do evil; but in the things and wayes of God, and which are of greatest ne­cessitie and advantage, we have no knowledge. And a sharper wrath is not, than the Lord to leave us to our selves. Psal 81.12. Psal. 78.30. These are hints, and no more of the Lords wrath upon the soul.

3. Upon the estate. Look upon the general estate of the whole Creation, impaired, groaning, and subject unto vanity; into the Publick state, Confusions, stumbling-blocks, under­minings of civil and spiritual liberties, &c. into the particular estates of men, snarles, damages, wrongs, powlings; men ta­ken and carried whither they would not, build, and dwell not therein, gather, and it melts as butter against the Sun, &c.

4. Upon Relations. Unequal marriages, yokefellows disloyal, wastful, idle, with-holding more than is meet; troubling their own flesh, dampers in the wayes of God, suddenly strucken, and the greatest comforts leave the smartest wounds after them, &c. Ʋnfaithful servants looking only to the Masters eye, invading that which is not theirs, imbezeling or suffering to go to wrack, that which by care they might and ought to preserve. Children sickly, unnatural, taking to no Callings, or not diligent and faithful in them, dispose themselves without consent, run them­selves into bryers, and see their errour when too late to retreat. This is wrath in Domestique relations. And wrath as terribly mixeth in Publick Relations. Ministers preach not, oversee not, are not ensamples to the flock, have not experience, nor ability, or care, rightly to divide the Word of truth, and muzzle the gain-sayer. Misled themselves, and mislead others, &c. Magistrates mind not the things of Christ, are tight and vi­gilant over the good, indulgent to the evil. Beare the sword in vaine, &c. Such vials there is much wrath poured through.

5. Upon the holy things of God, and of his people. Ours come not with acceptance to God. The Lords, not with savour, [Page 188] closenesse, authority, &c. to us. The very book of the Covenant needs sprinkling, Heb. 9.19. The Law which is pure and clean, Psal. 19.8, 9. is made a killing letter, 2 Cor. 3.7. The Gospel which is the grace of God bringing salvation, Tit. 2.11. is made a savour of death unto death, 2 Cor. 2.16. the Lords Supper an eating and drinking judgmsnt to our selves, 1 Cor. 11.29. and Christ himself is made for falling, Luke 2.34. and a stone of stumbling, and rock of offence, 1 Pet. 2.8. without Christs blood taking away sin, the very book of grace had never been opened, Rev. 5.4. and though the choicest in it self, being opened, would never have been useful unto us; and sorer wrath cannot be, than to curse our very blessings, Mal. 2.2. and the very means of grace that they shall be uselesse, and for judgment.

6. Upon the whole man; the person is under the effects of wrath.

1. Inslaved to the Divel. This is plain, 1. From the Scri­ptures. Else converting grac [...] could not Col. 1.13. deliver from the power of darknesse; nor men be said when 2 Tim. 2.26. God gives repentance, to re­cover themselves out of the snare of the Divel that were taken captive by him at his will. 2. From the likenesse of mans work with Satans; [...]; Men of a Trade are ordinarily of a company together; but here the rule failes not; 1 Joh. 3.8. He that committeth sin is of the Divel; that is, by doing the same work discovers himself of communion with, and in thral­dome to him. The first finders of a Craft, are Fathers; and Suc­cessors and Imitators in the Craft are called children, Gen. 4.20. we naturally and freely do the Divels work; John 8.44. The lusts of your Father ye will do, and have no minde to the Lords work, nor can brook the same to be done circumspectly and exactly by others; Acts 13.10. Thou child of the Divel, enemy of all righte­ousness. 3. From the community of principles; the very mind and will of Satan is engraven upon our spirits, and expresse themselves ineffi­cacy and obstinacy of sinning. These principles are Satans image in­stead of Gods. 4. From the natural mans subjection to the guidance of Satan; regenerate persons are led by the Spirit, but Satan filleth the hearts of natural men. He had possession of Judas his heart, and by a piece of mony rides deeper into him, and prevails to engage him [Page 189] to betray Christ. This is a lamentable branch of the natural mans misery.

2. He is banished and separated from God, both from confor­mity to, and communion with him, and doth electively banish and cast himself forth of the Lords presence: This ap­pears,

1. From the former point; viz. mans fellowship with Satan; there cannot be fellowship with God and with Satan together. These communions are inconsistent, in the same Spirit, at the same time, in a reigning intense degree.

2. From Gods end, and his Apostles and Ministers, in the wri­ting, explanation and application of the Scripture. 1 John 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. Were this fellow­ship already in the state of nature, there needed not this means of rebringing into fellowship with God. Defiers of the evil one with their mouths, are not the lesse in league with him in their hearts.

3. From the language of the carnal heart; Job 21.14. De­part from us, we desire not the knowledge of thee. This they speak internally, and the desire of their souls is to be rid of God; notions of God are a saplesse and burdensome piece of knowledge. Rom. 1.18. They did not like to retain God in their knowledge. To banish our selves is the heighth of mans sin and folly; and to be banished, the heighth of the Lords wrath, and of mans misery.

Now do we know what a man loseth in the losse of God? that is impossible for any created understanding to conceive!

The world is a Dunge [...]n without the Sun; the body a carrion without the soul; but neither so necessary as God is to the soul. A taste of the goodnesse of God, made the world and the lives of the Martyrs nothing to them. Psal. 30.5. In thy favour is life; & Psal. 63.3. Thy loving kindnesse is better than life.

The very heaven of heaven lies in the enjoyment of God, and the hell of hell in the losse of him. The losse of him is the losse of the Fountain from which all kinde of good doth or can come. [Page 190] The losse of the cause, is the losse of all the effects, of all the blessed affections, influences, and promises of God; The losse of all those blessed hopes that fill the soul with joy unspeakable, and full of glory. No prayer, praises, faith, love, fear, or any spark of other grace, are to be found in truth upon the hearth of that heart. Now the person in league with the Devil, and banished from, and without God in the world, must needs be mi­serable and accursed.

3. He is discontented and unprofitable in every condition. Rom. 3.12. They are altogether become unprofitable. The Holy Ghost makes a natural man of no more use, than rotten things, which we cast forth to the dunghill for their unprofitablenesse; This is a dreadful ruine, that a creature so excellent, should be­come unprofitable to others; and very far from comfort to him­self in any condition. The wife having all for use, and the hus­bands heart; hath nothing, because not the authority, dominion, and disposition, which is proper to the husband. Israel have bread and quailes from heaven, and water from the Rock that followed them; a table everywise furnished for need, and for delight, and yet grumble because not meat for their lusts. Many have all things very good, and the wisdome of heaven could not carve fitter and better things, and yet all not good enough. Let sin creep in, and Adam will not be content in Paradise, or the Apostate Angels in heaven, but leave their own habitation. Go from God, and take thy leave and farewell of contentment and sa­tisfaction.

4. He is grown a Wolf and Devil to his brethren. Biting and devouring, Gal. 5.15. tearing, pulling, catching at advantage, flying upon the necks of the weaker. Men execute much of the wrath of God in these feuds among themselves; so that the Cau­tion is very necessary, Matth. 10.17. Beware of men; in a sort, as of any wild beast, or the very Devils themselves. This is a glimpse of that wrath which the Lord draweth forth against natu­ral men, in this life before the sons of men.

2. There are further degrees of this wrath that rush in at the end of this life. Rom. 6.23. The wages of sin is death. The bodies of the very heirs of glory, and which are Temples of the holy Ghost, lie trampled upon under rottennesse, and suffer losse of their appointed glory till the last day. The Lord batters them, [Page 191] till the house tumble about their eares. He layes on load till the heart-strings crack; and to whom Hell is remitted, death is not remitted; those must dye, that shall not be damned for their sins, and death shall have dominion over them till the morning of the resurrection. There is a progress in Gods wrath, which will not stop in the midway, but goes on till it shall be accomplished, Ezek. 5.13.

3. The full vials and very dregs of this wrath, Psal. 78.38. shall be pou­red out in the world to come, which now God reins in, and lets not get loose, and break over the banks; or if it do, calls it back and turneth it away, but then all his wrath shall be stirred up and let forth to the full.

1. There shall be the general judgement of the great day; in which the Lord himself shall descend from heaven in a shout, 1 Thes. 4.16. with the voice of the Archangel, and with the trump of God, and shall be revealed. 2 Thes. 1.7. with his mighty Angels in flaming fire, terribly to execute the curses of that Law which was so terrible in the promulgation. Then shall the sinner be forced from his grave, dragged to the barre, arraigned, the books opened, all the secrets of darknesse, and of the heart made manifest; and the Goats put on the left hand, and have that dismal sentence, Go ye cursed, &c. Mat. 25.41.

2. There shall be dreadful and final execution, and this stands in two things.

1. In losse; expulsion from the Lords face, and presence, and glory. As incurable lepers, from the Camp and fellowship of the Saints. For the good things which they never cared for, and from the good things of the world which they grasped, and were their portion; from all hopes of grace, all preachings of peace, all strivings of the Spirit; never a friend to comfort, a sun to shine, a drop of water to cool the tongue, or any blessing to come near them any more for ever.

2. In sense; which is sometimes termed, suffering the venge­ance of eternal fire, Jude ver. 7. Wrath to come, 1 Thes. 1.10. where there shall be with the damned Angels, subjection to the e­ternal wrath of God, the worm of a guilty conscience that ne­ver dies; where the Lord will beare up the creature with one hand, that it continue in being, and beat it with the o­ther, that it shall be ever dying; in death alwayes, and never dead.

Use 1. Inform. We may clearly gather divers Corollaries hence.

1. This may inform us of the vast and woful change that sin hath made. Men could not come, possibly, such out of the hands of God. Gen. 1.31. God saw every thing that he had made, and behold it was very good, and therefore blessed; but sin hath taken him from Mount Gerizim, Deut. 27.12, 13 and set him upon Ebal; and the misery now is such, that if the Lord should open the same to the conscience fully, the very view would drive men out of their wits, and men could not tarry in their beds, or rellish a morsel of bread till delivered, and blessed with some evidence of deliverance out of that condition.

This may infome us of the causlessnesse of the offence taken at Ministers for preaching this point.

Now consider seriously,

1. Is there a parallel to the offence, taken here in any other case in the whole earth? Who is angry with a watchman for giving notice that the house is beset, and ready to be broken up, or on fire; though all be disturbed, some half-frighted out of their wits, or wholly with the tydings; and very great pudder follows till the house be secured, and the fire quenched? men migh [...] otherwise have been undone and destroyed in their beds. Who flies out against a Centinel that gives a true Alarme, and rowzeth the Souldiers at the deadest time of the night? he prevents their sur­prizal, or throats being cut in their beds, and the Town from be­ing sacked. Who storms at a passenger that sticks up a bough in a Quagmire, that other Travellers going securely on, may not be laid fast ere they think of any danger? Who takes it ill of a friend, that seeing a bearded arrow coming that would strike the stander next him mortally, puls him aside with that force possibly as to draw his arme out of joint, and the arrow goes not through his heart? Who thinks amisse of a Lawyer that opens the badnesse of his Clients cause to him, that he may not insist on a wrong point, in which necessarily he must be cast?

2. Should we to avoide your displ [...]asure, not give you warning, and so draw Gods displeasure, Ezek. 3.18, 19. Videsis Green­hil, in loc. and the blood of you perishing upon our heads? is this good for you or us?

3. Do you well to provoke poor Ministers to bauke that part of their office which flesh and blood makes us too willing to have [Page 193] our edge taken off in? Desire we to be messengers of sad tydings, or rather to come in the abundance of the comforts of the Go­spel? A pettish Patient makes the Chyrurgion search the wound lesse than is necessary to a through cure. Ye tempt us to stop from speaking needfully of your danger, by your lothnesse to hear on that ear, and by your rage and regret against the teller. Those which have most need of faithful intellig [...]ce of the Lords wrath, have least upon this very score. Job 21.31. Who shall declare his way to his face, viz. that is respited, and prospers, and tramples the doctrine under foot, and turns again, and tears the Preacher?

4. This is no other than what the Scripture speaks, and con­science upon retirements will speak; and Satan will lay in your dish, and the Lord will pay into your bosome. Will those flye in the Lords face, and of conscience, telling this story to them, and pronouncing the sentence against them? Oh profane partial spi­rits that cannot endure such Preachers as themselves shall be unto themselves; that cannot bear the hearing of those terrours that themselves shall be relators and inflicters of upon themselves! Ye had better have the commodity at the first hand; consci­ence will preach in another note and loudnesse than we do, and the more, because your ears have been stopped against our words.

5. There cannot be a greater madnesse than not to be able to live under the noise and news of this wrath, and yet stick under the wrath it self; the hearing makes the ears tingle, but the wrath does not make the heart quake. Ye had better hear the Heralds in the Princes name denouncing the war, and send out for peace, than have the Prince himself come with fire and sword into your bowels upon the contempt.

3. This may informe us of the righteousness and wisdome of the Lord in this wrath annexed and declared against sinne.

1. Consider the high rewards the Lord hath propounded: The Law is not so fiery in comminations against sin, but the Gospel is as full of 1 Cor. 2.9. 2 Cor. 12.4. grace and promises to wayes of duty. Now bring things to the bar of reason it self, and may not the Lord an­nex this dreadful wrath to sin, that doth annex such glorious in­comprehensible promises to the duties and weak services of his [Page 194] people? sin strictly deserves; these not. May not he punish se­verely, that rewards eminently? how just is it that persons invi­ted to the Supper, Luke 14, 24. and making excuses, should not taste thereof? that despisers of the recompences of God should suffer eternal losse of them, and be scourged with the contrary to them?

2. Consider the Ends the Lord hath designed to reach.

1. In the Elect. 1. To startle. Luke 12.5. I will forewarn you whom ye shall fear: Fear him which after he hath killed, hath power to cast into hell; yea, I say unto you fear him: Faith in the threatning engenders fear, as faith in the promise genders hope; faith and fear were conjoyned in Noah, Heb. 11.7. and wrought together in his obedience and preservation. 2. To make all things else little that meet them in the world, to shoulder them off from the truth and homage of Christ. A Merchant in a Storme throws his goods over-board; the wrath of God makes the startled sinner part with any thing, and incur any thing rather than incur that: Moses had rather incur the wrath of a thousand Pharaohs, than the wrath of God, because he knew the power of his wrath. As Gods people have rewards promised that out-weigh all that they are called to part with; so terrours propounded that all other terrours may be over-looked, and incurred rather than these. 3. To worme out the esteems of the world, and the sensual pleasures, honours and profits thereof, the fewel of lust; there is need of violence to pull out of this fire. Now he that propounds an end, pitches upon means fitted to compasse that end. A Cleaver of knotty timber, must have a wedge that will go through. The mother that will mean the childe, must lay such bitter things on the brest, as will make the childe loath the milk: So the Lord hath declared those wages to sin, that shall turn the edge of love and liking to sin. That had need be very bitter, that shall make those very sweets bitter to us: No lesser evils would work the sense of that evil of sin into the conscience. And those secretly grudge and complain of the pains as too great, to whom they are too little to awaken and lead them to repentance.

2. In the Reprobate. 1. That he may discover his perfect and infinite displeasure against sin; and in these great letters, that all the world may read his full hatred of it. Eli his faint checks, [Page 195] proclaimed his faint dislikes of his sons sins. High dislikes pro­duce answerable checks. Affections in men, are the feet the soul goes forth upon; and s rong affections goe a very nimble ea­ger pace. The Lord much more, because of his infinite contra­riety to sin. 2. That he may discover the power of his justice and wrath. Rom. 9.17. For this same purpose have I raised thee up, that I might shew my power in thee, and that my Name might be declared throughout all the earth. Those which glorifie not God in that manner which he would, he will glorifie himself in the manner that they would not. Pharaoh said, Who is the Lord? and trampled his authority and commands under foot. Now as he did sometimes bring light out of darknesse; and the Apothe­cary doth Preservatives out of rank poysons; so the Lord not actively glorified, doth fetch the glory of his power and vin­dictive justice out of sin it self. The walkers in greatest pride and scorne of God, the Lord will have everlasting glory in their ever­lasting smart; and he will so punish, that heaven and hell shall ring of his justice and power, and displicence against sin, and that his threatnings to the utmost are made good, and were not scare-crowes.

3. Consider the dreadful aggravations of sin. It is,

1. A confederacy with the devil. A sworn servant about the Princes person, to contract amity, and hold correspondence with the worst of his enemies, makes the sin rise, and his judge­ment without pity. Should a Christian fall from a mild and graci­ous Prince without a cause, and side with the Turk, or worshipper of the devil, against him, we should think no punishment too much for him.

2. A defection from, and insurrection against God, and ateasing the Lord into the lists and field. 1 Cor. 10.22. Do we provoke the Lord to jealousie? are we stronger than he? Goliah challenges and defies the Host of Israel, till David comes forth, and sends a stone into his braines, and cuts his head off with his own sword, and gives his flesh to the fouls of heaven; so sinners, till they draw the Lord, and the weight of his infinite and eternal displea­sure forth against themselves, even that weight which sinks them, and they are never able to rise from under it again. Now sins rise, as the quality of the person that they are done against. He that flies in my face, and gives me blows and wounds there­by, [Page 196] there is an Action of battery and damages to be had against him; He that doth the same against the Judge of Assize, or the King upon the Throne, that is Treason, and his life and estate are hardly enough to make amends for it. The infinity of God, makes the infinity of the evil and meritoriousness of wrath in sin. The Majesty rises, and so the guilt and demerit rises in­finitely.

3. The contempt of all means used for fetching the Rebel in. How often would I have gathered you? Mat. 23.37. — and ye would not. Men stand out, and if they could have stood, would have stood out, and continued hostility against heaven for ever. How equal is it, that a creature nigh to God, falling off to the devil without a cause, and which chooses to have God his enemy, and that no means can reduce, though the danger and evil of sin be eviden­ced, and his inability to stand, an act of oblivion offered, and highest preferment, and yet will not come in: How just is it, that he reap the fruit of his continuing at a distance from his Sove­raign, and in disobedience against him?

4. This may inform us of the distemper and pride of mans heart, that will charge his misery anywhere rather than upon him­self. 1. Upon instruments forreign that do inflict, rather than sin within, for which the same is inflicted. The Lord scourges sin by that which is the inflicters sin too. They have no Warrant to do, and yet we justly suffer from them as Organs of wrath in Gods hand. 2. Upon God himself. Prov. 19.3. The foolish­nesse of man perverteth his way, and his heart fretteth against the Lord. The Malefactour blames the Judge, when it was him­self that delivered himself over into the Judges power, and Armed the Law with power of doing all that is done against him.

5. This may informe us of the gr [...]unds and advantages the Lord hath given us to humility, and self-abasement. Wipe the sweat off from thy brows, and say, This is the fruit of sin. See the cloaths on thy back, and these are the coverings of that shame which came in by sin; look into thy body, soul, estat [...], relations, person, whatsoever is crooked and afflictive, pertains to this ac­count, and is to be set at the foot of sin. When beaten, consi­der the fault that thou art beaten for, and accept of the punishment of thy iniquity, Lev. 26.41. Thy eye cannot turn, but there are re­membrances [Page 197] of sin, and provocations to lay thy self in the dust before the Lord.

6. This may informe us of their folly, that kindle this wrath yet more. The Princes spake well to the two Tribes and a half, Josh. 22.17. Is the iniquity of Peor too little for us, from which we are not cleansed untill this day? &c. So are those wrath-provoking pollutions of nature too little for us, by which we are so far defiled and troubled unto this day, that by increases of sin we should augment yet the fierce anger of the Lord? Num. 32.14. while abiding in this estate, ye do this more and more continually.

Use 2. Exhort. and this is double.

1. To carnal and unregenerate persons: Arise ye and depart, for this is not your rest, Micah 2.10. This is not an estate to be quietly abode one moment in.

Motive 1. Who can dwell with this wrath which God describes to be 1. Burning wrath; Job 19.11. He hath kindled his wrath a­gainst me. 2. Tearing wrath; this set the Bears awork, 2 Kings 2.23. Consider this yet that forget God, lest he tear you in pieces. Psal. 50.22. 3. Piercing wrath, that goeth down into the very inwards of the conscience, when all visible blessings stand intire round about, and not a haire of the head is ruffled. This curse often works in the middle of blessings, and ripens by them insensibly for hell it self. 4. Abiding wrath; the prisoners of which are bound hand and foot, and there is no starting, Zach. 5.4. 5. Surprising wrath; Job 20.23. When he is about to fill his belly, God shall cast the fury of his wrath upon him, and shall raine it upon him while he is eating, and so of all other times, is most chearful. 6. Reserved wrath; Job 21.30. 2 Pet. 2.9. which like a wo­man with childe will travel, till it have brought forth judgment against all the enemies of the Lord though upon Thrones, and ha­ving Nations under their feet, Psal. 78.30, 31. Was Sodom a City fit to be dwelt in, especially for Lot, when the Lord had gi­ven him notice of the cloud of fire and brimstone hovering, and ready to come down upon the same? This Climate is too hot for any that have spiritual senses, to dwell a mi­nute in.

2. Shall all our warnings be lost, that tell you of the storme, meerly to drive you under covert; and that ye may understand and [Page 198] favour that glorious name, 1 Thes. 1.10. Jesus that delivers from wrath to come! The Avenger of blood is in your necks, to quicken your haste in­to this City of Refuge. Why should ye make the Furnace-hot­ter, and to the Fathers wrath which is quenchable in the blood of Christ, superadde the wrath of the Lambe, which is abso­lutely unquenchable? Shall we only stand forth to clear the justice of the Lord against you in the last day?

3. The great and swaying care of all Gods people assoon as ever they saw themselves in the glasse of the Law of liberty, Jam. 1.15. was to be found in Christ, Phil. 3.9. This was Pauls prevailing care, when sought for, and to be set to Gods bar, to be found cloathed with Christs righteousnesse, and to have his I­mage legibly ingraven upon him; the like care should be ours.

Directions.1. Stir up shame, and sorrow, and fear, and indignation a­gainst your selves; no sins are heavier than those we count light of; Ezek. 8.17. Is it a light thing to the house of Judah that they commit the abominations which they commit here? Take this oppositely to a double evil. 1. Men pare and lessen their sins, and make a very small matter of them, and consider not, that lessening their own indignation, they increase Gods. Prov. 14.9. Fools make a mock at sin; chap. 10.23. It is a sport to a fool to do mischief: So those, Isa. 57.4. Against whom do you sport your selves? Against whom do ye make a wide mouth, and draw out the tongue? They fell to other gods, and laughed the Prophet to scorne, that made such a businesse of it; so when Christ and grace, and life were offered, Mat. 22.5. they made light of it, and went their ways; that is, made light of grace, and of the sin of contempt of grace. 2. Men stick in vile practises, and think their sacrifices and prayers will salve all up again, which the Lord so earnestly declares against, Isa. 1.14. But stir ye up sorrow, 2 Cor. 7.11. shame, displeasure; repentance hath these adjuncts, and proceeds to, and deals with, and chiefly, with this first bottome-sinne.

2. Lie down meekly at the Lords feet; this follows upon the practice of the first direction. 1. In submission to any the sharpest dispensations. As passions stir up passions, and one Coale kindles another; so our frettings, the Lords wrath. There are tangs of this sin in the godly themselves; 2 Sam. 6.8. Jonah 4.5. but grace takes it by the throat. [Page 199] Psal. 51.4. 2. In supplication. Jer. 10.24. Psal. 6.1. The Lords servants have hum­bly and earnestly deprecated wrath.

3. Embrace the Lord Jesus in the force of all his blessed offices, and then go flie to, and lift up thy face without spot before the Father in him. Know 1. That it is a dreadful thing to have a settled Warre and plague in a Nation; much more to be in the Jews case, that rejected, and would not be under the blessing of Christ, and are under the curse of God, and wrath is come upon them to the uttermost; and hath rested already these One thousand six hundred years. 1 Thes. 2.16. 2. That there is no other remedy propounded to remove this wrath, which we came into the world children and heires of, but only Christ. He hath the keyes of hell and death, Acts 4.12. Rev. 1.18. to let the soul out of the body, and into hell when he will; to in­ferre and remove wrath. If any receive not him, this wrath tar­ries still, and will cleave to, and abide upon him for ever. John 3.36. He speaks with authority. Luke 19.27. Those mine enemies— bring them and slay them before me; and it shall be done. 3. That the Psalmist makes it (as it is) a point of wisdome in the greatest, to kisse the Son with a kisse of homage and subjection, Psal. 2, 11, 12. least he be angry; what is the danger of that? and ye perish in the war; of your hopes and purposes, and never compasse grace nor glory. If his wrath be kindled but a little, blessed are all those which put their trust in him. 4. That then ye may plead with the Lord with humble boldnesse. Psal. 74.1. Why doth thine anger smoak a­gainst the Sheep of thy Pasture? remember thy Congregation which thou hast purchased of old, the rod of thine inheritance which thou hast redeemed, &c. 5. And assure your hearts of welcome. Prov. 21.14. A gift in secret pacifieth wrath, and a reward in the bo­some strong wrath. Mark their policy, Acts 12.10. and be assu­red the relations of Christ, are beloved of the Father. Job 33.24. Then he is gracious to him, and saith, Deliver him from going down to the pit, I have found a ransome.

2. To those which the Lord hath translated out of their natural condition.

1. Bring the work often to the touchstone, that you may not boast in a false gift; gold will endure the test, and be more fully manifested to be gold indeed; and finding the work to be right, live with an enlarged heart to the praise of that grace which hath made this change.

[Page 200]2. Deal seriously in the mortification of sin, which God only strikes at; and in order thereto, count sin the worst of evils; if this were done; and throughly, and fixedly done in our spirits, there is nothing of any other directions would be left undone. To set up this judgement, there needs,

1. Ploughing carefully with the Lords heifer, viz. search into the Oracles of God; there, and there only are lively portraitures of sin, and the genuine products and traine of sin.

2. The eye-salve of the Spirit. We are blinder than Batts in this matter; and are indisposed very much, or rather wholly, to let this truth sink down into our hearts.

3. Applications to the Throne of grace. None but those which deal in good earnest in heaven, will see the hell and mystery of sin in themselves. He gives the Holy Ghost to them which ask him.

4. Excussions and communings with your selves. Prov. 20.27. The spirit of man is the candle of the Lord, searching all the inward parts of the belly; and duly made use of, will tell many stories correspondent to the Word of truth; use conscience, and use therewith another and bigger candle, to rummage the dark room of thy heart with. Superadde to conscience, the succours of the Word and Spirit, and thou shalt do something in the search; and finde out convictively, the swarms of evil in thine own heart.

5. The work of grace. There will be else a beam in the eye, and plaine things will not be plaine to us; Gods work holds intel­ligence, and is of amicable affinity with his Word; grace hath the only excellent faculty in looking through sin.

6. Attendance to the Lords administrations against sin; God writes in great letters in the world, what he had first written in the Scriptures; every breach by sin, should lead down into more ha­tred, brokennesse of spirit, and shame before the Lord for sinne. This is the engaging evil; this engages God and the holy Angels, and Devils, and the very man against himself. Nothing can be his friend, to whom sin hath made God an enemy. Wo to the man that is in this sense alone, and hath heaven and earth, and hell, and all within the Continent of them, against him; it is impossible for that mans heart and hands to stand strong. This is the mighty prevailing evil. Never was man so stout, as to stand before the face [Page 201] of sin, but he shivered, and was like a garment eaten up of moths. This hath fretted the joynts of Kingdomes in pieces, Psal. 39.11. and made the goodliest houses in the world a heap of rubbish; Zech. 5.4. will make Bab lon that sits as a Queen, an habitation of Divels, Rev. 18.2. and the hold of every foule spirit, and a Cage of every unclean and hateful birds; made the Angels Divels, and heaven it self too hot for them. Never were the like changes made as by sinne; grace makes not changes of richer comfort, than sin doth of dismal consequence; it is made by the Holy Ghost an argument of the infinity of the power of God to pardon and subdue sinne, Micah 7.18.

3. Bear all afflictions incident to an holy course chearfully. The Martyrs went joyfully into the fire, because the flames of hell were quenched to them; bore their Crosse easily, because no curse and damnation to them in Christ Jesus, Gal. 3.13.

4. Reduce your anger to the similitude of Gods, which is very slowly kindled, and is an intense holy displicence only against sin; Psal. 103.8. and is cleans'd from all dregs of rashnesse, injustice and discom­posure; such zeal should eat us up. John 2.17.

IN this Chapter there are two parts; in the first the Apostle layes down the comfortable fruits and priviledges of a justified estate; in the second he argues the firmnesse of these com­forts, because they are so rich that they are scarce credible, and hardly received. The firm­nesse and soundnesse of these comforts the A­postle representeth by a double comparison. 1. By comparing Chr st with Christ; and 2. Christ with Adam. Christ with Christ, or one benefit that we have by him with another, from the Text to ver. 12. then Christ with Adam; the second Adam with the first, to the end of the Chapter.

In comparing Christ with Christ, three considerations do occur.

1. The efficacy of his love towards us before justification, with [Page 203] the efficacy of his love towards us after justification; the argu­ment standeth thus; if Christ had a love to us when sinners, and his love prevailed with him to die for us, much more may we ex­pect his love when made friends; if when we were in sin and mi­sery, shiftless, and helpless, Christ had the heart to die for us, and to take us with all our faults; will he cast us off after we are justi­fied and accepted with God in him? this love of Christ is asserted in the 6. verse, amplified in the 7. and 8. verses; and the conclusion is inferred verse 9. much more then being now justified by his blood, we shall be saved from wrath through him.

The second Comparison is of the efficacy of the death of Christ, and the efficacy of the life of Christ; 'tis absurd to think that Christ rising from the dead, and living in heaven, should not be as powerful to save, and bring us to God, as Christ dying was to reconcile us to him.

The third Comparison is the privative mercy, or being saved from hell, with the positive mercy, or obtaining a title to heaven. Verse 11. and not only so, but we joy in God, as having now re­ceived the atonement.

2. For the comparison between Christ and Adam, the sum of it is, that Christ is more able to save, than Adam to destroy; and therefore justified persons need to fear nothing. As Adam was a publick person, and root of man-kinde, so is Christ a pub­lick person; for Adam was The figure of him that was to come. Rom. 5. [...]. Adam was a pub­lick person, but a finite person, having no intrinsick value in himself, and only was all us by divine institution; but Christ be­sides the institution of God, was an infinite person; and there­fore there is a [...], a much more upon Christ; his sacred vertue exceedeth that cursed influence of Adam in many par­ticulars, amply set down in the latter end of the Chapter by the Apostle.

The words begin the first Comparison. In them,

1. The condition wherein we are by nature, is set forth by two notions, ungodly, and without strength; the one noteth we have no worth to move God to help us, for we were ungodly; the o­ther, that we have no power to help our selves, for we were with­out strength; we were without strength, and so need help; ungodly, and so refused help.

[Page 204]2. The means of our recovery, Christ died for us.

3. The s asonablenesse of our redemption, in due time.

For the first notion whereby our natural estate is expressed [ungodly] I shall pass it by; the next notion [without strength] will yield us this point:

That man faln, is destitute of all power and means of rising again, or helping himself out of that misery into which he hath plunged him­self by sin.

This will appeare if you consider his condition with respect to the Law, or with respect to the Gospel, and those terms of grace which God offers in Christ; the former more properly falls un­der the consideration of this place; but because of the method of this exercise, you expect the discussion of the latter also, I shall take occasion from hence to speak of that.

1. With respect to the Law; that will be understood by a view of that Scripture that expresseth the tenour of the Law; Gal. 3.10. Cursed is every one that continueth not in all the words of this Law to do them; where is considerable,

• 1. The duty is exacts.
• 2. The penalty it inflicts.
• 3. The operation that both these have upon the faln crea­ture.

1. The duty it exacts; an innocent nature that is presupposed for the person must continue; it doth not say Now being; the sen­tence of the Law, doth not suppose man as lapsed and faln, or as having already broken with God, but as in a good and sound e­state; and then universal, perpetual, perfect obedience is indispence­ably required; he must continue in all things with all the heart, and that continually; if he fails in one point, he is gone; this is personally exacted of all men, as long as they abide under Adams Covenant; he that doth them shall live in them, and the sould that sinnes shall dye. Now if God should call us to an account, for the most inoffensive day that ever we passed over, what would become of us? Psal. 130.3. If thu shouldest mark iniquities, O Lord, who could That is, rectas in curia, be a­ble to make a bold defence. stand? better never born, than to be liable to that judgement, when the Law shall take the sinner by the throat, and say, Pay me that thou owest; what shall he poor wretch do? so that here we are without strength, altogether unable to come up to the obedience of the Law of works. Rom. 8.3. The Law can [Page 205] make nothing perfect, because 'tis become weak through our flesh; to faln man it establisheth a course of punishing sin, not of taking away sin; we may increase the debt, but we cannot lessen it; if our obedience were exact for the future, (let us suppose it) yet the paying of new debts doth not quit old scores; they that could not keep themselves when intire and innocent, cannot recover themselves when lost and faln.

2. The penalty it inflicts, Cursed is every one; how cursed? cursed in all that he hath, Deut. 28.15, 16, 17, 18. All his enjoyments become a snare, and temporal comforts do but harden him, and prepare him for a greater misery. Cursed in all that he doth; his prayer is turned into sin; his hearing, the savour of death unto death; all his toyle and labour in outward service is to no purpose. Prov. 21.27. The sacrifice of the wicked is abomi­nation, how much more when he bringeth it with a wicked mind? At the best 'tis but an abomination, God will not accept an offe­ring at his hands, much more when 'tis pulluted with sinful and evil aimes; but this is not all; he is cursed for evermore, the Law bindeth him over body and soul to everlasting torments, and in time he shall hear that dreadful sentence, Matth. 25.41. Go ye cursed into everlasting fire prepared for the Divel and his Angels; there is but the slender thread of a fraile life that hinders the execution of this sentence upon him; a sinner stands upon the very brink of hell, and ever and anon is ready to be cast in, where he shall eternally lie under the wrath of God; so that here we are without strength, because we cannot satisfie the justice of God for one sin, but are alwayes satisfying, and can never be said to have satisfied; like a poor man that pays a debt of a thou­sand pounds by a farthing a week.

3. Consider how this works with him; an exaction of duty un­der so severe a penalty, doth either terrifie, or stupifie the consci­ence; he that escapeth the one, suffereth the other; or else thirdly, doth irritate corruption; or fourthly, obtrude us upon a sottish despaire, so as to give over all endeavours and hope of salvation.

First, Sometimes it terrifieth, that's easily done; the conscience of a sinner is a sore place; they are all their life time subject to bondage, Hebr. 2.14. There is a hidden fear in the heart of a wicked man not alwayes felt, but soon awakened, either by a sound [Page 206] conviction from the Word, or some sore judgment, or by the ago­nies of death, or serious thoughts of the world to come; Foelix trembled when Paul did but mention Gods judgment, Acts 24.25. the Prisoner makes the Judge tremble; a sinner is afraid to think of his condition; if God do but a little break in upon his heart, do what he can, he lies under the bondage of a wounded spi­rit, and where ever he goes (like the Divels) he carrieth his own hell about with him.

Secondly, If it terrifieth not the conscience, it stupifieth the conscience, that they grow senslesse of their misery, past feeling, Ephes. 4.19. and that's a dangerous Crisis and estate of soul, when once a man comes to that, and goeth like a fool to the cor­rection of the stocks.

Thirdly, it irritateth their inbred corruption. Rom. 7.9. The Com­mandment came, that is, in full conviction and power, and sin revi­ved, and I dyed; the more we understand of the necessity of our subjection to God, the more opposite is the soul to him; as a Damm makes a River or strong streame the more violent, or as a Bullock at the first yoking becometh the more un­ruly.

Or Fourthly, It breedeth a sottish despaire. Jer. 18.12. There is no hope, therefore we will walk after our own devices, and do every one according to the evil imaginations of our own heart; 'tis to no purpose to speak to us, or strive further about us; (as if they had said) there is no hope, and therefore we will live as we list without any further care of turning to God; this is the worst kinde of despaire, when a man is Psal. 81.12. given up to his own hearts lust, and runneth headlong in the way of destruction without hope of returning; there is more hope of them that are under despairing fears, or a terrified conscience, than there is of those which are under despairing resolutions, or a stupid and sottish ob­stinacy: thus as to the Law man is helplesse.

2. Consider man as to terms of grace offered in the Gospel; he is still without strength, not only in a damnable condition by the Law, but without grace, unable to accept the Gospel; this will appear by two considerations.

1. By those emphatical terms of Scripture by which the Case and Cure of man is set forth.

[Page 207]2. By those positive assertions whereby all power is denied to man to convert himself to God, or to do any thing that is spiritu­ally good.

1. Those emphatical expressions which represent

• His Case.
• His Cure.

1. His Case; the Scripture sets forth mans condition thus, that he is born in sin, Psal. 51.5. and things natural are not easily altered; greedy of sin, Job 16.15. He drinketh in iniquity like water; it noteth a vehement propension; as greedy to sin, as a thirsty man to drink; thirst is the most implacable appetite, hunger is far better born; but this you will say is but now and then in a great temptation, or vehement passion; no, Gen. 6.5. Every imagination of the thought of his heart is evil, only evil, and that continually; by how many aggravating and increasing circum­stances is mans sin there set forth! there is in him a Mint alwayes at work, his minde coyning evil thoughts, his heart evil desires, and carnal motions, and his memory is the closet and store house wherein they are kept. But may not a man be reclaimed, is not this his bondage and trouble? no, his heart is a heart of stone, Ezek. 36.26. that is, inflexible, insensible; when God useth the Word, some common motions of his Spirit, some rouzing provi­dences, yet all in vain; for mans heart is deceitful above all things, and desperately wicked, Jer. 17.9. inventing shifts and excuses to avoid God, and to cheat it self of its own happinesse. But is not the New Testament more favourable than the Old? or is not man grown better, since there was so much grace discovered! I answer, No; there is a perfect harmony between the Testaments; there you will finde man represented as a childe of wrath by nature, Ephes. 2.3. even the Elect as well as others, to be a servant of sin, Rom. 6.17. Never such an imperious Master, never such a willing servant; sin never leaveth commanding, and we love the work; you will finde him again expressed as one averse from God, alienated from his life, Ephes. 4.18. 'Tis a melancholy thought to a carnal heart to think of the life of God, as an enemy to the Law, Rom. 8.7. One that neither can, nor will please God; as blind, and knoweth not what to do, 2 Pet. 1.9. and this blindnesse spiri­tual, is worse than bodily; a man that is blind in body, seeketh [Page 208] for a fit guide, as Elymas when he was stricken blinde, sought a­bout for one to lead him by the hand, Acts 13.11. as weak and without strength here in the Text, yea, stark dead in trespasses and sins, Ephes. 2.5. yea, worse than dead; a dead man doth no more hurt, his evil dieth with him; but there is a life of resistance and rebellion against God that goes along with this death in sin. Now put all this together, and you may spell out mans misery, what a wretched impotent creature he is in his natural estate; the Scripture does not speak this by glances or short touches; neither is it an Hyperbole used once or twice, but every where, where it professedly speaks of this matter; certainly man contributeth lit­tle to his own conversion; he cannot hunger and thirst after Christ, that drinks in iniquity like water; there is nothing in nature to carry him to grace, who is altogether sinful; if the Scri­pture had only said that man had accustomed himself to sin, and was not born in sin; that man were somewhat prone to iniquity, and not greedy of it; and did often think evil, and not continu­ally; that man were somewhat obstinate, and not a stone, an ada­mant; if the Scripture had only said that men were indifferent to God, and not a professed enemy; if a captive of sin, and not a servant; if only weak, and not dead; if only a neuter, and not a rebel; then there might be something in man, and the work of conversion not so difficult, but the Scripture saith the quite contrary.

2. The Cure; certainly to remedy so great an evil requires an Almighty power, and the al-sufficiency of grace; therefore 'tis good to see how conversion is described in Scripture; sometimes by enlightning the minde, Ephes. 1.18. and the eyes of your understandings being enlightned, &c. Man the wisest creature on this side heaven, is stark blinde in the things of God; though he hath the light of nature, and can put on the spectacles of Art, and dresse his notions of divine things by the glasse of the Word, yet ere the cure is wrought, something must be done upon the fa­culty; the eyes of our understandings must be enlightned, as well as the object revealed; I but this infusion of light is not all; the Scripture speaks of opening the heart. Acts 16.14. He opened the heart of Lydia; God doth not only knock at the heart, but open it; he knocks many times by the outward means, but findes no entrance; yea, as one that would open a door, he tries key [Page 209] after key, till he hath tried all the keys in the bunch; so does God use means after means, but till he Cant. 5.4, 5. putteth his fingers upon the handles of the lock, the door is not opened to him; well then the mind must be enlightned, and the heart opened; if these words are not emphatical enough, you will finde conversi [...]n expressed by regeneration. Joh. 3.3. Except a man be born again, &c. Mark, we must not only be reformed, but regenerated. Now because ge­neration is an ordinary work of nature, and often falls out in the course of second causes, therefore 'tis expressed by the Metaphor of resurrection, Ephes. 2.5. But that which hath been, may be a­gaine; therefore 'tis called a Creation, Eph. 2.10. we are [...] his workmanship, 2 Cor. 4.6. 2 Cor. 5.17. Psal. 51.10. yea, further 'tis expressed by victory, 1 Joh. 4.4. or the beating and binding the strong man, by one that is stronger than he. Luk. 11.21, 22. by bringing into Captivity every proud thought, 2 Cor. 10.5. All these expressions doth the Scripture use, to set out the mystery of grace; one expression may not enough be heeded, and therefore are many types and figures of it used, that what is w [...]n­ting in one notion, may be supplied by another; as let us gather them up a little, there must be not only light in the mind, but the heart must be moved, and that not a little stirred, but chan­ged, fashioned anew, born again; and because generation suppo­seth a previous disposition in the matter, not only is it called regeneration, but the term resurrection is used, in which the mat­ter is wholly unprepared; but yet because still here is matter to work upon, therefore 'tis called Creation, which was a making all things out of nothing; God works faith, where there is no faith; and repentance, where was no repentance; and calls the things that are not, as though they were; but now because sin makes us worse than nothing; and as in Creation, as there was nothing to help, so there was nothing to resist and hinder; there­fore 'tis expressed by victory, implying the opposition of Gods work, and the resistance that there is in the heart of man, till it be over-powered by grace.

2. The next proof is from those assertions, whereby all power is denied to man to convert himself to God, or to do any thing that is spiritually good; as when 'tis said he cannot know, 1 Cor. 2.14. he cannot believe, Joh. 6.44. he cannot obey, Rom. 8.7. nay to instance in single acts, he cannot think a good thought of [Page 210] himself, 2 Cor. 3.5. he cannot speak a good word, Mat. 12.34. How can ye, being evil, speak good things? he cannot do any thing, John 15.5. He doth not say, nihil magnum, but, nihil; not no great thing, but without me ye can do nothing. Well then, when man can neither know, nor believe, nor obey, nor think, nor speak, nor do any thing without grace; surely man is with­out strength, wholly impotent and unable to turn himself to God.

But here is an Objection; If it be so, how can these things stand with the mercy of God, as the Creatour of man kind, to require the debt of him that is not able to pay? with the Justice of God as the Judge of the world, to punish him with eternal death, for the neglect of that which he could not performe? or with the wisdome of the supreme law-giver, to exhort him by promises which hath no power, to do what he is exhorted un­to?

I answer to the first; God doth not lose his right, though man hath lost his power; their impotency doth not dissolve their obli­gation; a drunken servant is a servant, and 'tis against all reason the Master should lose his right to command by the servants de­fault; a Prodigal debtour that hath nothing to pay, yet is liable to be sued for the debt without any injustice; God contracted with us in Adam; and that obedience he requireth is not only due by Covenant, but by Law; not only by positive Law, and contract, but by immutable right; 'tis harsh men think to suffer for Adams fault, to which they were not conscious, and actually consenting; but every man will finde an Adam in his own heart; the old man is there, wasting away the few remaines of natural light and strength; and shall not God challenge the debt of obedience from a debtour that is both proud and prodigal? we are proud; for when we are miserable, we think our selves happy; and when we are poor, we think our selves rich; and when we are blind, we con­ceit our selves very seeing; and when we are naked, we think our selves well clad, Rev. 3.17. and therefore God may admonish us of our duty, and demand his right, if for no other reason, but to shew us our impotency, and that we may not pretend that we were not call'd upon for what we owe; and as man is proud, so he is Prodigal; we spend what is left, and throw away those relicks of conscience, and moral inclinations, which escaped out of the ruines of the fall.

[Page 211]2. As to the second, How God can with justice punish him for the neglect of what he could not do?

I answer, our natural impotency is voluntary. We must not con­sider man only as impotent to good, but as delighting in evil, and loving it with all his heart; as man cannot, so he will not come to God, John 5.40. our impotency lies in our obstinacy, and so man is left without excuse; we refuse the grace that is offered to us, and by continuing in sin, increase our bondage, our inveterate customes turning to another nature.

3. As to the last, how God can exhort and per­swade us.

For answer, suppose we should say, This is only for the elects sake, who certainly are the called according to purpose, Rom. 8.28. whereas others are called obiter, by the by; and as they live intermingled with them; if the elect did dwell alone, and were a distinct community by themselves, the objection were plausible; but they are hidden amongst others, and therefore the Reprobate have the like favour in the external means with them; the world standeth for the elects sake, yet the Sun doth not shine upon them alone, nor the showres fall upon their fields alone; or let me illustrate it thus, The sun shineth, though blind men see it not; the raine falls upon the Rocks and Mountains, as well as the fruitful Ʋalleys; so are exhortations of duty promiscuously ren­dred to good and bad; this might be answer enough: but that which I rather say, is, that these exhortations have their use, for they carry their own blessing with them, to them to whom God means them for good; the word has a ministerial subservi­ency to the power of God; as when Christ said, Lazarus come forth, it raised him out of his grave; as for others that are not converted by them, 'tis for their conviction, and to bridle their fiercenesse, and a means to civilize them, and keep them from growing worse, whereby many temporal blessings do accrue to them; as Pagan Rome flourished in all manner of vertue and successe, as long as moral precepts were in force; but of this more in the next objection.

2. Objection. If man be so altogether without strength, why do ye presse him to the use of means?

I answer, though man cannot change himself, yet he is to use the means; and that for several reasons.

[Page 212]1. That we may practically see our own weaknesse. Men think the work of grace is easie, till they put themselves upon a trial; the lamenesse of the arme is found in exercise; apply thy heart to understanding, then cry for knowledge, Prov. 2.2, 3. Whosoe­ver sets himself in good earnest to get any grace, will be forced to cry for it before he hath done; we never seek strength at Gods hands in so feeling a manner, till our experience convince us of our weaknesse; when a man goes to lift up a piece of tim­ber heavy, above his strength, he is forced to call in help.

2. The use of the means we owe to God, as well as the change of the heart; we lie under a moral obligation to use them; God that hath required faith and conversion, hath required prayer, hear­ing, reading, meditating; and we are bound to obey, though we know not what good will come of it; as Heb. 11.8. Abraham obeyed God, not knowing whither he went; and Peter, when there was little hope, saith, Luke 5.5. Howbeit, at thy command, &c. our great rule is, We are to do what he commandeth, and let God do what he will.

3. To lessen our guilt; for when men do not use the means, they have no excuse, 'tis plaine lazinesse, and want of will, not want of power; when we will not so much as try to come out of our con­dition, we love our bondage, and shut the door upon our selves; or as that phrase is, Acts 13.46. judge our selves unworthy of eter­nal life; passe sentence upon our own souls; 'tis a sign you care not whether God shew you mercy yea or no, for you will not so much as bestow a thought upon it; and so come under the censure of wicked and sloathful servants, Mat. 25.26.

4. There is encouragement in the use of means, many wayes.

1. If we do not something, we shall gr [...]w worse; standing pools are apt to putrifie; man is of an active nature, either growing bet­ter or worse; when we do not improve nature, we deprave it; Jude 10. They corrupt themselves in what they know naturally; vo­luntary neglects, draw on penal hardnesse, and so your impotency is increased; there is this benefit of using meanes; it prevents much sinne and hardnesse of heart; 'tis like the embalming of a dead body; it keeps it from stinking, though it does not re­store life.

[Page 213]2. Without the use of means they can never hope for any thing. Rom. 10.14. How shall they believe without a Preacher? If ever I meet with God, with Christ, it must be in this way John 5.3, 4, 5; 'tis good to lie at the Pool, as the poor man did who was unable to get in when the Angel stirred the waters; marriage is instituted for the propagation of mankinde; yet the soul is of God only: no man abstaineth from marriage because he cannot beget a reaso­nable soul; so grace is of God; but hearing, reading, pray­ing, are the instituted meanes, and we must not abstaine from these means, because grace is not of our selves, but of God.

3. It may be God will meet with us; 'tis the ordinary practice of his free grace so to do, and its good to make tryal upon a com­mon hope. Acts 8.22. Pray if it be possible, &c. There is a great uncertainty; yet pray; 'tis Gods usual way to meet with them that seek him. Luke 11.8. For his importunities sake; [...], for his And so fitly expressing our restlessnesse in the use of means. impdence, God is not engaged, but who knows what importunity may do? he may, and he may not give grace, but usually he doth; 'tis Gods usual way to bless mans industry, and yet all they that labour have not an absolute certain­ty of successe; who would forbear ploughing because in one year of ten there may happen a dearth or a lean harvest? Act, God may come in (for usually he doth) with his influence and blessing.

Let me now give you some reasons why God permits this weaknesse and want of strength to lie upon the falne creature.

1. To exalt the freeness, and power of his grace; first, the free­nesse of his grace, for God hath shut up all under the curse, that there may be no way of escape but by his mercy; their eternal ru­ine and damnation is else certain and inevitable. Rom. 11.32. God hath concluded them all under unbelief, that he might have mercy upon all; [...], that's the word, the state of unbelief is there compared to a prison; made sure and fast with iron bars and bolts, and by Gods permission man hath shut up himself▪ in such a prison, that mercy alone might open the door to him; Jew and Gentile lies fast bound with a chaine that can be Loosened by no hands but Gods; so Gal. 3.22. The Scripture hath con­cluded all under sin, that the promises by faith might be given [Page 214] to them that believe; 'tis the same word and notion, we may mourn and sigh through the grates of the flaming prison, but can never get out till God look upon us in mercy thorough Christ: And so also the power of his grace, in rescuing us out of this misery; 'tis a mighty power that works in them that believe, Ephes. 1.19. When we consider it, we may wonder at it that ever such a change should be wrought in us that are so carnal, so obstinate. 1 Pet. 2.9. Wo hath called us out of darkness into his marvellous light; 'tis indeed marvellous that ever we should get out of the prison of sinne; more miraculous than Peters getting out of prison, having so many chaines and doores, and keepers upon him, Acts 12.

2. To humble the creature throughly by a sense of their own guilt, unworthinesse and nothingness; in our natural state we are ungodly and without strength; why has God permitted it? that e­very mouth might be stopped, and all the world may become guilty before God. Rom. 3.19. [...], liable to the processe of his revenging justice, and so to humble us for our ina­bility and obstinacy that we may go complainingly to God, saying, Lord, I am as a Bullock unaccustomed to the yoke. Jer. 31.18. Whosoever hath passed this tryal, doth sensibly finde it.

Use of all; 1. To the unconverted, to be sensible of their condition, and mourn over it to God, acknowledge the debt, confesse your impotency, beg pardon and grace, and in an humble sense of your misery endeavour earnestly to come out of it. By such Doctrines as these, men are either cut at heart, Acts 7.54. or pricked at heart, Acts 2.37. which is the far more kindly work; some mens hearts and lusts are exasperated, and they rage and starme when they are warned of their danger by a closer application; Oh 'tis better to bemoane your selves, than fret against the Lord, and yield to a sottish despaire; there is some hope when conviction ends in groaning rather than mur­muring: And you do not fret against the Lords Soveraignty, but complaine to him of the naughtinesse of your hearts, beg­ging his grace for Christs sake; therefore go and lie at his feet, and say, Lord, I have a blinde minde, a froward heart, none more; I shall never of my self flie the evil forbidden, performe the good commanded, renounce these bewitching lusts, [Page 215] take up such a course of service to thy blessed Majesty; O take away this stony untractable heart, &c. You are in Prison, but you are Prisoners of hope if you do so.

2. To presse the Converted to thankfulnesse; we were once in such a pitiful case till God plucked us as brands out of the burning; we were utterly miserable and destitute of all good. O blessed be God that opened the Prison door, and proclaimed deliverance by Christ to poor Captives, and not onely pro­claimed it, but wrought it for us; none but an Almighty arme could loosen the Bolts, and shut back the many Locks that were upon us. Peter, when the Angel made his Chains fall off, considered the matter, Acts 12.12. and went to give thanks among the Saints: Oh when there were so many Doors and Bolts upon you, such difficulties and disadvantages in the way of your conversion; Consider it, and bless God for your escape. Blessed be the Lord that gave me counsel in my reines, Psal. 16.7.

3. Let us compassionate others that are in this estate, poor souls in what a sad condition are they! We have not usually such a deep sense of their misery as we should have; Israel was to pity strangers, because they were once strangers in the Land of Egypt; we our selves have been in the house of bon­dage: O pity poor captive souls: Especially doth this concern the Ministery; they that do induere personam Christi, that stand in the stead of Christ, should induere viscera Christi, put on the bowels of Christ. Phil. 1.8. God is my Record how greatly I long after you in the bowels of Christ Jesus; when we were ungodly, and without strength, Christ dyed for sinners, and wilt not thou labour for them, and employ thy Talent to Edification? Oh if we had more weighty thoughts about the worth and danger of souls, we would not do the Lords work so sleepily as usually we do, but as co-workers with God we would beseech you with all earnestnesse not to receive the grace of God in vain, 2 Cor. 6.1. Every advantage should be taken hold off; as a sinking, perishing man, if it be but a bough in the waters catcheth at it, so should we presse you to improve all closer applications and Ministerial helps, and that with compassion and tendernesse, as having our selves been acquainted with the heart of a poor impotent captive sinner.

O Fall the Prophets, this Prophet Isaiah was the most Evangelical Prophet; ( Non tam Pro­pheta dicendus est quam Evan­gelista. Ep. ad Paulam & Eu­stochium. tom. 3. p. 9. Quanto Prophe­ta hic aliis an­tecellit Prophe­tis, tanti haec e­jus, c. 53. edita Prophetia caete­ris ejus praest­are videtur ora­culis. Mo [...]us. in Praef. ad com. in c. 53. Isaiae. Hierome calls him Isaiah the Evangelist) Of all the Prophesies of this Prophet, that which you have in this Chapter, is the most Evan­gelical Prophesie. I do not remember any one piece of Scripture in the Old Testament, so often cited in the New Testament, as this 53. chapter of Isaiah, it being cited there no lesse than eight or nine times.

The Eunuch you read of in the Gospel, was converted by a part of it; after God by the Ministry of Philip, Acts 8.30, &c. had opened his eyes to see Christ held out in it.

In the whole Chapter you have a most lively and full descripti­on and representation of the humiliation, death and passion of Jesus Christ; which indeed is so exact, and so consonant to what hath fallen out since, that Isaiah seems here rather to pen an History, than a Prophecy.

That Christ all along is here treated upon, Ingenuè pros [...]c­or illud insum c [...]put ad fidem Christianam me adduxisse; nam plus millies, il­lud caput perle­gi, &c. Joh. Is. Levit. vid. Hor­neb. contra. Jud. l. 6. c. 1. p. 408. and not the suffer­ings of the Jewish state, I shall not now insist upon. Philip when he had this Scripture before him, he preached Jesus, Acts 8.35. — Christ brings it down to himself, Mark 9.12. — And the matter of it is so convictive, from that cleare light that goes along with it, that several of the Jews in the reading of this Chapter, have been brought over to the Christian Reli­gion, as not able to stand out against the light and evidence of it.

The time allotted for this exercise being but short, I must fall upon my work presently.

I come to that Branch which I am to insist upon, When thou shalt make his soul an offering for sin, he shall see his seed, &c.

In the verse before you have Christs innocency, he had done no violence, neither was any deceit in his mouth; why then did he undergo so much? It pleased the Lord to bruise him, and to put him to grief. How could the Father, salvâ justitiâ, deale thus with an innocent person, and with his own Son too? I answer, Christ had now put himself in the sinners stead, and was become his [...], his surety, and so obnoxious to whatever the sinner had deserved in his own person; and upon this the Father might, without any injustice, and actually did, for the manifestation of the unsearchable riches of his wisdome and love, bruise him and put him to grief. The Lord Jesus had no sin in him by inhaesion; he was holy, harmless, undefiled, Heb. 7.26. &c. but he had a great deale of sin upon him by imputation; He was made sin, that knew no sin, that we might be made the righteousnesse of God in him. 2 Cor. 5.21. It pleased Christ to put himself thus under our guilt, and there­fore it pleased the Father thus to bruise him.

If you ask further, what had Christ to encourage him either to, or in these sufferings? Though there was infinite love in Christ to put him upon all this, and to carry him thorough all this, yet there must be something more; you have therefore here very precious Mr. B. looks upon these ra­ther as Prophe­sies, than as promises. Ap­pend. p. 39. Verse 10. Ver. 11. Ver. 12. promises, made to Christ upon this his un­dertaking; as that, he should see his seed, he should prolong his dayes, the pleasure of the Lord should prosper in his hand, he should see the travel of his soul, and God would divide him a por­tion with the great, and he should divide the spoile with the strong, because he had poured out his soule unto death, &c.

This very briefly to clear up the Coherence of the words; I pass over the various readings of them; and also what might be spoke for the explication of them (that will come in afterwards) be­cause I hasten to that which is my businesse this morning, name­ly, the opening of the Covenant of Redemption. You have heard of the misery of man by Nature, of the inability of man to help himself in this lost condition, &c. I am now to speak something to his recovery or restauration, or rather to that which indeed is the foundation of his recovery, and that is the Covenant here cal­led, The Covenant of Redemption.

By which Covenant, I mean that faederal transaction that was betwixt God the Father, and the Son from everlasting, about the Redemption of lost and fallen man. Understand me here aright; I am not to speak to the Covenant of grace, but to the Covenant of Redemption. We make a difference betwixt these two. 'Tis true, the Covenant of Redemption is a Covenant of grace, but 'tis not strictly and properly that Covenant of grace, which the Scripture holds out in opposition to the Covenant of works; but rather the means to it, or foundation of it. Amongst other things wherein these two Covenants do differ, this is one, they differ in the faederati; for in the Covenant of Redemption, the faederati are God and Christ; but in the Covenant of grace, the confederates are God and Believers. I lay down this as my judge­ment with much submission, because I know herein I differ from some of great repute, Masculus, &c. Dr. Preston, Mr. Rutherford, As­semblyes greater Catech. whom I very much honour in the Lord. The Lord Jesus I grant is the very kernel and marrow of the Co­venant of grace; the Mediator of this better Covenant, Heb. 12.24. the surety of this Covenant, Heb. 7.22. the Testator [Page 219] of this Covenant, Hebr. 9.16, 17. The Messenger of this Co­venant, Mal. 3.1. All this is very clear; all that I say is this, that Christ is not the per [...]ona foederata, but believers. The Covenant of Grace was not made with God and Christ, (as a common head) but 'tis made with God and believers; and there­fore whereas the promise is said to be made to the seed, and that seed is Christ, Gal. 3.16. you are to take Christ there not per­sonally, but mystically as you have it taken, 1 Cor. 12.12. So also is Christ.

I only say this to clear up my way, Bulkely on the Cov. pag. 28, &c. Bl [...]ke on the Cov. ch. 6. p. 24. Baxter, his Ap­pend. to his A­phor. p. 35, &c. and therefore shall not lay down any Arguments for the confirmation of this opinion; he that desires satisfaction in th is point, let him peruse the Authours cited in the Margent. To the Businesse in hand:

The Covenant of Redemption (I say) is that foederal tran­saction, or mutual stipulation that was betwixt God and Christ in the great work of mans Redemption. I call it a foederal tran­saction, or mutual stipulation, because therein lies the nature of a Covenant; 'tis (as Civilians define it) a mutual stipulati­on or agreement betwixt Party and Party upon such and such Termes, with Reciprocal Obligations each of the other.

That the businesse of Mans Redemption was transacted betwixt the Father and the Son is very clear. Zech. 6.13. The Counsel of peace shall be betwixt them both; the Counsel of Reconcili­ation: How man that is now an enemy to God, may be reconci­led to God, and God to him; (for whatever the Socinians say. the Reconciliation is not only on the sinners part, but on Gods al­so) this Counsel or Consultation shall be betwixt them both; (that is) Father and Son. I know some interpret it of Christs offices; the Priestly and the Kingly office of Christ, both conspire to make peace betwixt God and man; but I rather take it in the other sense.

That this transaction betwixt these two glorious persons, was al­so foederal, or in the way of a Covenant, and that too from everlasting, is to me a very great truth, (though I am not ignorant that some learned men are not so well satisfied a­bout it.)

For the Explication and Confirmation of this great mystery, I will lay down these seven Propositions.

Prop. 1 The first is this: God the Father in ord [...]r to mans Redemption stands upon Satisfaction; the sinner shall be justified, but first God will be satisfied. Man is now fallen from that happy state where­in at first God made him, and by this fall he hath offered an affront to God, and wronged God (so far forth as he was capable of such a thing;) in this case therefore God will have satisfaction, in the Reparation of his Honour, in the Manifestation of his Truth, in the Vindication of his Holin [...]sse and Justice. 'Tis true, He being the Personal laesa, he might freely have remitted the of­fence, and done what he pleased; but supposito decreto, (some go higher, even to Gods nature, which necessarily puts him upon the punishment of sin.) I say, supposing Gods decree, he having decreed thus and thus, and also threatned thus and thus, he will have satisfaction; and therefore though he doth in Election give such and such freely unto Christ; yet for the carrying on, and ex­ecution of his purpose herein, he stands upon terms for the satisfy­ing of his justice, (which Attribute God will advance as well as his Mercy; for all are alike dear to God) he will have an offer­ing for sin in an expiatory and propiatory way; a price and ran­some shall be paid him down, Isa. 33.10. [...] Tim. 2.6. or the Captive shall never be relea­sed: And in order unto this, or for the manifestation of this, you do not only read in Scripture of Election as to believers, but also as to Christ, whom God calls his Elect, Isa. 42.1. The Father chooses him, [...]. and sets forth, or [...]ore-ordains him, as 'tis Rom. 3.25. To make satisfaction, without which fallen man shall not be taken into his favour again: who shall be redeemed and justified, but in such a way that God may declare his righteousnesse: The Apostle doubles his Expression as to this, To declare his righte­ousnesse for the remission of sins; To declare I say his righteous­nesse, that he might be just, and the justifier of h [...]m which be­l [...]eveth in Jesus, Rom. 3.25, 26. You will have this great truth more fully insisted upon by another in the carrying on of this exer­cise; I will here say no more to it.

Prop. 2 Secondly, The Father you see demands satisfaction; well, To this he annexes many excellent, great and preci [...]us promises; that if Christ would engage in this work, and undertake thus to satisfie, (for he alone could do it) he would do thus and thus for [Page 221] him; as that he would fit him for the work, own him and streng­then him in the work, succeed and prosper him in the work, and then reward him for it. And all this the Father makes good to Christ.

1. He fits him for this work, both in a large effusion of the graces and gifts of the Spirit upon him. John 3.34. God giveth not the Spirit by measure unto him. And also in the preparing of a body for him, Hebr. 10.5.

2. He strengthens him, and supports him in the work. Isa. 42.1. Behold my servant (Christ is our Lord, but in the work of Redemption he was the Fathers servant) whom I uphold; and therefore you finde when Christ was put upon the greatest tryals, God gave in eminent succour to him; as in the case of temptation, Matth. 4.11. and in his agony in the Garden, Luke 22.43. And there appeared an Angel unto him from heaven, strengthning of him. And certainly if Christ had not had support and strength from the Godhead, he had never been able to have bore up under, and carried thorough his terrible sharp work: You finde him encoura­ging himself, and acting faith upon this, that God would own him, and stand by him in this undertaking. Isa. 50.7, 8, 9. The Lord God will help me, therefore shall I not be confounded; Therefore have I set my face like a flint, and I know that I shall not be ashamed; He is near that justifyeth me; who will contend with me? Psal. 16.8, &c. I have set the Lord al­wayes before me, because he is at my right hand, I shall not be moved, &c.

3. Further, God the Father succeeds and prospers him in the work. When thou shalt make [...]his soul an offering for sin, he shall see his seed, the pleasure of the Lord shall prosper in his hand. This was promised, and also made good to Christ in the numerous body of believers, past, present, and to come. I might here enlarge upon a threefold gift which the Gospel holds forth▪ There's the Fathers gift, the Sons gift, and the Believers gift. The Fathers gift lies in Election; such and such individual persons he gives to Christ; Thine they were, and thou gavest them me, John 17.6. We are a free gift to Christ in El [...]ction, as Christ is a free gift to us in Redemption. The Sons gift lies in the giving of himself for us, Who gave himsel [...] for us, that he might redeem us from all iniquity, &c. Tit. 2.14. And then there is [Page 222] the Believers gift, and that is, he gives up himself to Christ, to be ruled by Christ, disposed by Christ, saved by Christ; he gives up himself to the Lord, 2 Cor. 8.5. The Father giving believers to Christ, and promising that believers in time should also give themselves to him, was a great encouragement to Christ to give himself for believers; and if you read John 17. you shall see there, that Christ when he had done his work, takes much notice of the accomplishment of this promise to him, in believers (who are his seed) owning of him, and closing with him.

4. Lastly, God will and doth reward Christ upon his underta­king to redeem man; he tells him he shall not lose by it, His days shall be prolonged; Isa. 33.10. ( i. e. his Kingdome shall be set up in the world to endure for ever) God would divide him a portion with the great, and he should divide the spoile with the strong, because he hath poured out his soul unto death. Ver. 12. And many such promi­ses you have made to Christ; Accordingly; God hath exalted him far above all principality and power, Eph. 1.21, 22. hath put all things under his feet, made him to be head over all things to the Church, given him a Name which is above every name, that at the Name of Jesus every knee should bowe; Phil. 2.9. and all because (to give satisfacti­on to his Father) he made himself of no reputation, and became obedient unto death, Ver. 7.8. even the death of the Cross. And thus you see what the Father demands, and what he doth indent and promise to his Son, in case he will engage in this undertaking; not as if the Son was unwilling so to do, (you must not so understand it) but the work being of such a nature, so hard, so grievous, it pleased the Father thus to Treat with him.

Prop. 3 In the third place: The Lord Jesus Christ engages in the work, accepts of the termes and conditions set before him, and undertakes to satisfie his Fathers demands. And in order to sa­tisfaction, (which God stands upon as you have heard before) Christ is willing to fulfill the whole Law, which was the rule, or mea­sure, or standard for this satisfaction: God had been dishonoured by the violation of his Law, and the disobedience and non-per­formance of it was that which kept God and the sinner at a di­stance, and therefore he will only be satisfied and reconciled upon the fulfilling of it; here is my Law saith God, satisfie it, and my justice is satisfied.

You must know this, that though a sinner as to himself, is ju­stified upon the termes of the Covenant of grace, yet as to his sure­ty, he is justified upon the Covenant of works; for the surety must pay the whole debt, and the Father will bate him no­thing.

Object. Where is then, some will say, the freenesse of grace in the justifying and acquitting of a sinner? if God will be satisfied to the utmost, what becomes of mercy? if the surety pay the debt to the Creditor, is it any great favour for the Creditor to let the debtor out of prison?

Sol. To this I answer, Free grace is very well consistent with full satisfaction; and notwithstanding the latter the former is very glorious, partly because God himself found out this way of satis­faction, partly because God accepts it for the good of the sin­ner, as though he had made it in his own person: That place of the Apostle is observable, Being justified freely by his grace, through the Redemption that is in Jesus Christ, Rom. 3.24. Not­withstanding Redemption by Christ, yet we are justified freely; as freely as though Christ had done and suffered nothing at all. But this is a digression.

I say, the Father demanding the fulfilling of the Law, Quod requi [...]it lex, nempe tum plenam paenae reatibus nostris debitae luitionē ut à condemna­tione liberemur; tum plenam le­gis praestationē ut ad aeternam vitam [...] inveniamur, ex illa promissione, Hoc fac & vi­ves. Beza. Christ undertakes to do it; and therefore he willingly puts himself under this Law. When the fulnesse of time was come, God sent forth his Son, made of a woman, made under the Law, to Redeem them that were under the Law, that we might receive the adoption of Sonnes, Gal. 4.4, 5. And he submits not only to the duty of the Law, but also to the penalty of the Law; not only to do what the Law enjoynes, but also to suffer what the Law threatens; and the former he makes good by his active obedience, the latter by his passive obedience.

To open this a little further, Christ here doth two things.

First, He undertakes to performe the whole moral Law; and therefore when he comes into the world, his eye was upon this; Thus it becometh us to fulfill all righteousnesse, Mat. 3.15. I am not come to destroy the Law, but to fulfill, Mat. 5.17. And all this Christ did for our good, that the righteousnesse of the Law might be fulfilled in us, Rom. 8.4. a very convincing place for the imputation of Christs active obedience.

Secondly, Whereas a special Law was laid upon him, as he was our Meditour; he is willing also to obey that in order to our redem­ption. That Christ should die was no part of the moral law, but it was a positive special law laid upon Christ; well, he makes it good: I lay down my life, this Commandment have I received of my Fath [...]r, Joh. 10.18. Christ as Mediator had a command from his Father to die, and he observes it; And to be short, whate­ver the Father put him upon in his whole Mediatory work, he did it all; so he tells us, I have finished the work which thou gavest me to d [...], Joh. 17.4.

Prop. 4 Fourthly, In this faederal transaction betwixt the Father and the Son, both parties were free; here was no necessity, co-action, or a­ny thing of this Nature, but both were free.

The Father was free in his demands of satisfaction; he might have let man alone in his state of guilt and wrath, he might have suffered all man-kind to have perished, and to be thrown into hell; he had been infinitely happy in himself, though there had been no such thing as Redemption by Christ. 'Tis true, without this, God had not had satisfaction to his justice, (for if Adam and his posterity had burned in hell to all eternity, all would have been nothing in a way of satisfaction) but there had not been the least diminution of his essential glory and blessednesse in him­self.

The Son is free too on his part; he freely consents to the terms of this Covenant; and in the fulnesse of time, freely engages in the making of them good. Heb. 10.5. Lo I come to do thy Will, O God. Psal. 40.8. I delight to do thy Will, O God, yea, thy Law is within my heart. Ver. 6. And therefore he sayes there, Mine ears hast thou bored. As the servant in the Law, when he was wil­ling to stay with his Master, Exod. 21.6. and to do his work, h [...]s eare was bo­red; so 'twas with Christ, he was willing to serve his Father in this businesse, the greatest that ever was carried on in the world, and therefore sayes he, Mine eares hast thou bored. Christ was free in all his obedience; and if it had not been free and volun­tary, it would not have been satisfactory or meritorious: what­ever he did or suffered, it was from love, not necessity. This truth is so evident from the whole current of the Gospel, that I need not enlarge upon it.

Prop. 5 Fifthly, Th se two persons in this blessed Covenant, they do mu­tually t [...]ust each other; I say they do mutually trust each other, for their respective making good the termes of this Covenant: the Father trusts the Son, and the Son trusts the Father; the Fa­ther trusts the Son for the making of his soul an offering for sin; the Son trusts the Father for the seeing of his [...]eed: To bring th [...]s assertion down to time; in the times of the Old Testament, the Father trusts the Son; in the times of the New Testament, the Son trusts the Father. Before the coming of Christ, the Father takes up the Patriarchs and others to heaven, upon assurance of this, that Christ in the fulnesse of time, would take our nature up­on him, and therein make full satisfaction: Christ having pro­mised to do thus, the Father takes his word, and so takes up old Testament-believers to glory. Since the coming of Christ, the Son now trusts his Father; for he hath offered up himself, paid down the full ransome, and yet he doth not reap the full benefit of it, many believers being not yet glorified; but he trusts his Father, that one by one they all shall be so in due time. This may seem to be but a notion. I confesse we have no place of Scripture posi­tively asserting this, but the nature of the thing demonstrates it; for there being some distance of time in what was to be done by both persons, there must be a mutual trusting each of the o­ther.

Prop. 6 In the sixth place; These two persons all along in their proper and peculiar transactions, they deal each with the other as under a Covenant, and they hold each other to the termes of the Covenant that was betwixt them. (Not that there's any question of their brea­king of it; but thus we may with an humble reverence conceive of it) The Father holds the Son to the engagement on his part; he will not spare him, or bate him any thing; satisfaction he will have to the utmost, though it cost his life and blood; Rom. 8 32. And there­fore you may observe the prayer of Christ, John 12.27. Father, save me from this houre; he seems to check or recall himself, but for this cause came I unto this houre: this is but that which I engaged to go through, and therefore I must do it: And his Fa­ther answers him there accordingly. Ver. 28. Father, glorifie thy Name; (still Christs eye was upon that, his Fathers glory) well, saith the Father, I have both glorified it, and will glorifie it againe: He speaks thus not only upon the accompt of [Page 226] his Soveraignty, but of the Covenant also that I am speak­ing to.

The Son also stands upon the termes of this Covenant; and therefore having performed the conditions on his part, he now makes his claime both for himself and his members, that the Father will make good the conditions on his part. Father, sayes he, John 17.4, 5. I have glorified thee on earth, I have finished the work which thou gavest me to do; And now, O Father, glorifie thou me with thine own self, with the glory which I had with thee before the world was. And for his members he speaks more in the language of a Covenant; Verse 24. Father, I will, that they also whom thou hast gi­ven me, be with me where I am, that they may behold my glory, &c. I will; not only I pray, or beseech, but I will; I ask this as my right, by vertue of the Covenant betwixt us; I having done thus and thus, 'tis but my due (for though glory is a gift to us, 'tis a debt to Christ) and so I claime it, that those whom thou hast given me, may be with me in glory.

Prop. 7 I'le adde but one thing more, and then I have done with the Explicatory part. This federal transaction betwixt the Father and the Son, it was from all eternity. Here lies the difficulty, and this is that which stumbles some; I'le speak but a word to it. I say, this Covenant of Redemption; it was from all eternity; it was not made when Christ was just coming into the world, but from everlasting. Two Scriptures seem to hold out this, 2 Tim. 1.9. Who hath saved us, and called us with an holy calling; not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began. Here is the purpose of God, here is grace given in Jesus Christ; how? in the Covenant betwixt the Father and him; when was this gi­ven? before the world began, (h. e.) from all eternity: So, Tit. 1.2. In hope of eternal life, which God that cannot l [...]e, promised before the world began. How was this life promised before the world begun, but in this everlasting Covenant, wherein the Father pro­mised unto Christ eternal life for all his seed?

I have been speaking to you of a very great mystery, of which the Scripture speaks but little signanter; we have not the termes, but we have the sense and substance of this Covenant of Redem­ption there laid down: If in any assertion I have seemed too [Page 227] bold, I am very ready to take shame for i [...]. I am sorry my work did lie in such an untrodden path, wherein I have but very few to give me any direction. I will shut up all with a little Ap­plication.

And first, Application. I would from hence stir you up to an high admirati­on of the great and infinite love of God, of God the Father, of God the Son; what manner of love hath the God of Grace re­vealed in this Covenant! Love, that for the freenesse of it, and greatnesse of it, we should admire in this life, as we shall admire it in the life to come. Both persons have discovered unconceiva­ble love in this transaction; Oh let both of them be admired with the highest admiration.

1. Admire the love of the Father; we are more apprehen­sive of the love of the Son, than we are of the love of the Father. I would not speak any thing to diminish the love of the Son; God forbid; Oh 'twas wonderful superlative love! only I would heighten your apprehensions of the Fathers love in the great work of our Redemption; Redemption was not only brought about by Christ, but the Father had a great hand in it; therefore 'tis said, The pleasure of the Lord shall prosper in his hand: And I have found a ransome; God so loved the world, Isa. 53.10. Job 33.24. John 3.16. that he gave his only begotten Son, &c. I might instance in several particulars to set out the Fathers love in our Redemption; but take only that which I have been upon: That the thoughts of God should be upon poor lost man, so as to finde out a way for his recovery; that he should call his Son, and say, Come, let us consult together, (I speak after the manner of men) Is there no way to be found that man may yet live? he is now obnoxious to me, and I might throw him into hell; but may not I be satisfied, and he saved too? I am not willing he should utterly perish. I say, that God should thus set his thoughts on work for wretched man, and treat with his Son, and strike up a Covenant with his Son, and therein lay such a foundation for mans recovery; let Angels and men, and all crea­tures adore this love; and oh that you would return love for love; return your drop for Gods Ocean. We must honour the Son as we honour the Father, John 5.23. and we must love the Father as we love the Son.

2. And then admire the love of the Son too; he is willing to engage in this Covenant, he knew the termes of it, what the Re­demption [Page 228] of man would cost him, even his life and precious blood; yet for all this he willingly and freely binds himself to re­deem poor sinners, whatever it cost him. O the heights, depths, breadths of this love! Ephes. 3.18. Blessed Jesus, that ever thou shouldst con­sent to lay down thy life for me, to wash away my sins in thine own blood, 1 John 3.16. Rev. 1.5. to give thy soul as an offering for sin, upon this en­couragement and motive, that thou mightest s [...]e such a poor worme as I brought in to God, that thou shouldst set thy self as a Skreen betwixt Gods wrath and my poor soul, and do and suffer ten thousand times more than what tongue can ex­presse, or heart conceive! What shall I, what can I say to all this? but fall down, and wonder at that Love which can never be Fathomed! So much for the first thing.

Ʋse 2 Secondly, This Covenant of Redemption may be improved for the encouraging and strengthning of faith: Faith sometimes is ready to question the blessings of the Covenant of Grace, and the Continuance or Perpetuity of the Covenant of Grace; that's the great Foundation of Faith, and when it staggers about that, 'tis very sad with the soul.

Now I'le lay down two things for the help of Faith.

• 1. The blessings of the Covenant are sure.
• 2. The Covenant of Grace it self is sure.

First, The blessings of the Covenant are sure. They are called the sure mercies of David, Isa. 55.3. Isaiah 55.3. They are sure for Continuance, and they are sure for Per­formance.

1. For Continuance; common mercies are dying, perishing, uncertain things; but Covenant mercies are stable, durable, lasting things. A great estate may come to nothing, Prov. 23.5. Riches are uncertain things, Imaginaria in saeculo, & nihil veri. Tertul. 1 Tim. 6.17. And so in all world­ly comforts, they are but a fashion, matters of fancy, rather than of reality, and they passe away, 1 Cor. 7.31. But now grace, pardon of sin, adoption, &c. these are blessings that abide for ever, Rom. 11.29.

2. They are sure also for performance; I mean, whatever blessing God hath put into this Covenant, (as 'tis full of bles­sings) all shall certainly be made good to believers; otherwise God would not be faithful to his Covenant, which certainly he [Page 229] will be; Men may be false in their Covenants to God, but God will certainly be true in his Covenant to men. Hea­ven and Earth shall passe away, rather than there shall be the least entrenchment upon Gods truth, in the not performing of his Covenant.

Secondly, The Covenant of Grace is sure in it self; a Co­v [...]nant firme, unalterable, never to be broken; 'tis called an everlasting Covenant, Gen. 17.7. Hebr. 13.20. a Covenant that shall stand fast, Psal. 89.28. a Covenant ordered in all things, and sure, 2 Sam. 23.5. The Covenant of Grace is so firmly ratified, that there can be no nulling of it.

1. God hath ratified it by his Oath, Gen. 22.16. Hebr. 6.13, Si non credimus Deo promittenti, at credamus Deo juranti. Hie­rom. Amant Scri­pturae pro pacto ponere Testa­mentum. Aug. 14, 15, 16, 17, 18. His promise is enough, but surely h [...]s oath must put all out of question; there's no room for unbelief, now God hath sworn to it.

2. God hath ratified it by the death of his Son: A mans last Will as soon as he is dead, is in force, and cannot then be disanul­led. The Covenant of Grace is a Testamentary Covenant, which by the death of the Testator is so setled, that there's no altering of it. Gal. 3.15, &c. Hebr. 9.15, 16.

Again, the Covenant of Grace is ratified by the seals which God hath annexed to it. What was sealed by the Kings ring could not be altered: Esther 8.8. God hath set his seal to this Cove­nant, his broad seal in the Sacraments, his privy seal in the witnesse of his Spirit; and therefore 'tis sure, and cannot be reverst.

And further than all this, 'tis ratified in and by that Covenant which hath been now opened; The Covenant of Redemption be­twixt God and Christ, secures the Covenant of Grace betwixt God and believers. What God promises us, he did before pro­mise unto Christ, and the F [...]ther would not make good his pro­mise unto Christ, if he should not make good his promises to the Saints. And therefore as in other respects, so in this also, the Covenant may be said to be confirmed of God in Christ, Gal. 3.17. with respect to that paction and stipulation that was betwixt them.

I lay all this before you for the strengthning of your Faith, as to the stability of the Covenant of Grace; so long as that Covenant [Page 230] stands, you are safe; and you see there's no question but that Cove­nant will stand, which God hath set upon such firme pillars. This promise in the Text, He shall see his seed, will assuredly bring every believer into heaven. O that faith might triumph in the consideration of this, the Covenant of grace is sure. Davids Faith did so, when death was in his eye, and affliction in his eye; Yet he hath made with me an everlasting Covenant, ordered in all things, and sure; for this is all my salvation, and all my desire, 2 Sam. 23.5. When Faith begins to faint, look up to this Covenant, and reason thus; God will not alter his promise to me, but to be sure he will not alter his promise to his Son. I may fail in such and such conditions, but Christ hath been faith­ful in all; every childe of God may take much comfort from this.

Ʋse 3 In the third and last place, I would have you to enquire what this Covenant of Redemption is to you. Here's a blessed Cove­nant betwixt the Father and the Son; how far are you and I inte­rested in it, or like to receive benefit by it? Was it universal that all men should have an equal share in it? Some very learned men I know tell us of Pactum universale betwixt the Father and the Son; Daven. de mor­te Christi, &c. but I crave leave to differ from them.

1. Because that which they make their Pactum universale, is rather a Proposition or a Promise, than a Covenant; as he that believeth shall be saved.

2. I know not how to believe that there should be a solemn Co­venant betwixt the Father and the Son, upon which never any man should be the better; Did ever any sinner get any thing by this universal Covenant?

3. We may preach the Gospel to all upon an indefinite Propo­sition, He that believeth shall be saved; and we need not to assert an universal Covenant, for the universal preaching of the Go­spel. This was the great reason that prevailed with these worthy men to assert such a Covenant. I know no Covenant but that special Covenant into which the seed of Christ were only taken. I am loth to fall into the dusty roade of Controversies; all along in this Discourse, where I could not avoide them, I have but just cross'd them over, and so presently falne in again into some more quiet and private way.

Passing by therefore this universal Covenant of men more mo­derate, and the universal Redemption of others who go higher; I shall only lay down that which I judge to be a great truth, viz. That 'tis the Elect only who are concerned in this Covenant: Such and such persons there were, ( individually considered) whom God the Father in his Electing love doth freely give to Christ; for these, and only for these, doth the Lord Jesus engage to lay down his life: Redemption on the Sons part shall be no lar­ger than Election on the Fathers part, that there may be a perfect Harmony and Agreement betwixt them in their love.

So then Beloved, if you would draw down comfort to your selves from this Covenant, you must finde out this, that you are the Elect of God, chosen of him to be Vessels of his mercy be­fore the world was; Christ undertook to give his life only for those whom the Father had first given to him; these he only pray'd for, and therefore surely these he only dy'd for.

You'le say I put you upon a very difficult search; 'tis true, 'tis very hard for a man to know his Election, but yet it may be known; otherwise the Apostle would never have urged this as a duty upon Christians, To make their Election sure, 2 Pet. 1.10. Paul knew that the Thessalonians were elected of God, 1 Thess. 1.4. And he did not know it by Revelation only; No, he gives ano­ther account of it; he knew it by way of inference from what he saw of God in them: Ver. 5. For our Gospel came not to you in Word only, but also in Power, and in the Holy Ghost, &c. If Election may be known by others, why not by our selves?

I grant à parte ante, so it cannot be known, so the book is cl [...]sped and sealed, and none can open it, Rev. 5.3, 5. but the Lyon of the Tribe of Judah; but à parte post, by such and such effects and operations upon the heart, so it may be known.

Several of these might be set before you out of the Word, but I'le only instance in the grace of Faith. He that believes, is cer­tainly in the number of Gods Elect, he's a chosen Vessel of mer­cy. All the Elect shall believe, sooner or later they shall close with Christ upon the termes of the Gospel. John 6.37. All that the Father giveth me (there's Election) shall come to me. (there's Faith) Acts 13.48. As many as were ordained to eternal life, be­lieved. None but the Elect can savingly believe.

The sum of all then for the clearing up of your interest in this Covenant of Redemption is this, Have you the precious Faith of Gods Elect? Are your hearts wrought up to a blessed accepting of Christ? Tit. 1.1. Have you ever had such a sense of sin and guilt, and mi­sery, as to go out of your selves, and only to rest upon the Lord Christ? Do you venture your souls upon his all-sufficient merits? And is this Faith a working Faith, an heart- purifying Faith, a sin- mortifying Faith, James 2.14. a world- overcoming Faith? a Faith that closes with Christ as a Lord, Acts 15.9. 1 John 5.4. as well as a Saviour? a Faith that is for obedience, as well as priviledge? Oh you that have this Faith, go away in peace, be of good comfort; This everlasting Covenant betwixt the Father and the Son is yours, your good was promoted and secured in this Treaty and foederal Engagement. How much doth this Covenant speak for the benefit of believers? if you be such, 'tis all yours. By it you are already brought into a state of Grace; by it you shall hereafter be brought into a state of glory. Upon this Covenant Christ now sees you as his seed, upon this Co­venant you shall hereafter see him as your Saviour face to face un­to Eternity. To this Father, to this Son, with the Holy Spirit be glory for evermore.

THE general design of this Epistle, is my special design in this Text, viz. to demonstrate to you, that you live under the best of gracious dispen­sations; that Jesus Christ our deservedly a­dored Mediator of the New Covenant, hath obtained a more excellent Ministry; and by the faithful discharge of that Ministry, more excel­lent benefits than either Moses, the Messenger-Mediator, or the Levitical Priests, the Stationary-Mediators of the Old Co­venant.

But now] now is not here a note of time, but of opposition; as in Rom. 7.17. now then] i. e. after the Law received; so Grotius; or if you will have it to note the time, 'tis the time of the Go­spel, this last time.

Hath he obtained] not by usurpation, but by election; he hath of divine grace freely received Anselm..

A more excellent ministry] [...], a Minister, is he that doth something at the command of another, Heb. 1.7. and so 'tis said of Magistrates, Rom. 13.6. they are Gods Ministers; but 'tis chiefly spoken of the Priests, Nehemiah 10.39. The Priests that minister; because they offer those things that God requires, they are said to minister, Exodus 28.35, 43. Christs ministry is more excellent thatn the Levitical; he executes it partly on earth, and partly in heaven; but he amplifies the excellency, chiefly from the excellency of the Covenant Paraeus.; and therefore it fol­lows,

[By how much also he is the Mediator of a better Covenant;] If you take the old Covenant for the whole dispensation under the old Testament, as well Gospel-promises as those things which are more strictly legal; then we may truly say, he old and new Covenant, are for substance the same; and therefore the Comparison relates rather to the form, than to the matter of the Covenant Calvin.. The Covenant of grace is dispensed with more la­titude, clearnesse, and power of the Holy Ghost D [...]odate.; and therefore it may be called a better Covenant.

Which was established upon better promises.] [...]. Chrys. He names that which may most affect them with joy, in saying it is established upon better promises. All Cove [...]ants consist in promises. The Covenants of Kings and Princes amongst themselves; consist in promises, of either not hurting, or helping one another; the Covenants of Princes and people consist in promises; the Prince promises justice, cle­mency, and defence; the people promise love, obedience, and gra­titude; so in the Covenant of grace, the first and chief part, whereof is [I will be thy God, and of thy seed] and we promise faith, obedience, and worship; the promises of the Old Covenant run more upon temporal good things; the promises of the New Covenant, are chiefly remission of sins, sanctification by the Spi­rit, &c. and the Covenant is said to be established; the word [Page 235] is [...], q. d. Legislatum. Law and Covenant are joyned together in Scripture; They kept not the Covenant of God, and re­fused to walk in his Law, Psal. 78.10. The New Covenant con­taineth certain precepts, which every one must obey that will ob­taine the promise. Thus you have the meaning of the words; The [Observation] I shall commend to you, is this.