The Good Old Way, Book · Principle 2

The Good Old Way · Book · Principle 2

p. 58PRINC. II.

Queſt. What Doſt thou believe concerning man, and concerning thine own ſelf?

Anſw. All men are wholly corrupted with ſin through Adams fall, and ſo are become ſlaves of Satan, and guilty of eternal damnation.

MEMB I.

ALL men are corrupted with ſin: All men and women are ſinners by nature; for ſo we are to underſtand the Catechiſme, which after the deſcription of God, we endeavor, and aſſay to delineate, and lay p. 59forth the natural man. Now that all men and women are corrupted with ſin, are ſinners by nature, Rom. 3.10. There is none righteous, no not one: to wit, by nature, meer man, and meer woman. And ſo in v. 23. All have ſinned. And Gal. 3 22. The Scripture hath concluded all under ſin; as wel Jewes, as Gentiles, to be ſinners by nature. The Reaſons of the Point.

Reaſ. 1. The great diſagreement and variance that is betwixt the natural man, and the holy Law of God. As the Law of God is ever diſcovering the natural mans miſery, beating him, buffeting him, and condemning him; ſo the natural man cannot away with the Law of God opened and applyed, nor with the Miniſter that doth the ſame, but exclaims upon him, as a ſevere, cenſorious, and uncharitable man. Now this diſagreement and variance betwixt the natural man and the Law of God, doth plainly declare every natural man to be a ſinner.

Reaſ. 2. Obſerve the Natural man, and of all Doctrines he cannot away with the Doctrine of the laſt judgement; and this plainly manifeſts his guiltineſs. If Felix was not a ſinner, why did he tremble at this Doctrine? Acts 24.25.

Reaſ. 3. The continual combate that is ever p. 60in the regenerate, 'twixt the fleſh & Spirit Before we come to the Applic. of the point, we will 1. Let you ſee briefly what ſin is? 2. How many wayes the natural man is a ſinner?

1. What ſin is? Anſ. The Apoſtle Joh. tels us, 1 Joh. 3.4. Sin is the tranſgreſſion of the Law: It is any inconformity or repugnancy in the reaſonable creature unto Gods revealed Will.

The 2^d queſtion is, How many wayes a natural man is a ſinner? Anſw. Four wayes. 1. By Participation. We were all in Adam's loynes when he ſinned, as Levi was in Abraham's loynes, when Abraham paid Tithes to Melchizedek; and ſo Levi, that afterwards took Tithes, paid Tith in Abraham; as it is, Heb. 7.9. 2. By Imputation, The guilt of Adam's fall is imputed unto all his Poſterity; as the convicted Traitor, by mans law, is not onelyonly guilty of Treaſon himſelf, but his whole Poſterity; and ſo the Apoſtle, Rom. 5.18. By the offence of one, (to wit Adam) judgement, or guilt, came upon all men to condemnation. 3. By Natural corruption, There being in every natural man, not onelyonly an abſolute want of true holineſs and righteouſneſs, but a corrupt inclination in every faculty of ſoul and member of body: Gen. 8.21. The imagination of mans heart is evil from his youth, even from the very time he begins to conceive 4. By Actual tranſgreſſion. And thus p. 61we ſee how many wayes the natural man is a ſinner. We now come to the Application.

Ʋſe 1. For Confutation. To confute the Papiſts, who affirme, that the Virgin M. was without ſin, free from original ſin, and from ſin all her life long; but this were to make her equal to Chriſt as he was man; and this is to croſs the Apoſtles allegation, There is none righteous, no not one; to wit, by nature, meer man or meer woman, ſince Adams fall; and that the V. M. was not exempted in this kind, is evident by our Saviours reproving of her, John 2.4. When ſhe told him of a want of Wine at the Marriage-feaſt in Cana, Woman, what have I to do with thee? my hour is not yet come. Had ſhe not been in fault, he would not ſo have check'd her. And further obſerve what ſhe her ſelf ſaith, Luke 1.47. My ſpirit hath rejoyced in God my Saviour. If ſhe were free from ſin, what needed ſhe a Saviour?

Ʋſe 2. To reprove divers men and women. The moſt will confeſs they are ſinners, and great ſinners, but with ſo little knowledge, as when they became ſinners, or how, or wherein, or what ſinne is, they cannot tell: As if a Debtor ſhould acknowledge himſelf to be indebted to ſuch a man, and yet he cannot tell when, wherein, or how he became p. 62indebted to him: were not this an ignorant acknowledgement? And likewiſe with ſo little humility'; the moſt men and women will confeſs they are ſinners, but with ſo little ſenſe and feeling, with ſo little griefe and ſhame; not conſidering how great an evil ſinne is; how odious it makes a man or a woman to God, how it layes them open to Gods wrath, here, and hereafter. The Leper (we know) in the time of the old Teſtament, muſt be ſhut up, muſt not converſe with men; but no Leper ſo odious to mans eye, as ſinne makes a man odious to God: And no man indebted (be it never ſo much) is ſo in danger of an Arreſt by man, as the unhumbled ſinner is in danger of Gods wrath to Arreſt him every hour, and to preſſe him down to the pit of Hell; where his worme ſhall never dye, and his fire never goes out. Mark 9.44.

Ʋſe 3. To awaken the Natural man, he being a ſinner, and a ſinner ſo many wayes, as we have heard: Epheſians 5.14. Awake thou that ſleepeſt, and ſtand up from the Dead, and Chriſt ſhall give thee light. Would any man (unleſſe he were dead drunk) lay himſelfe downe to p. 63ſleep on the top of the Maſt, the Ship being under-ſaile in the midſt of the Sea? Or will any man (but a mad man) wittingly, and willingly, lye ſleeping in a houſe that is on fire over his head? O that the Natural man would take notice of his wretched condition, that ſo he might be dejected, and caſt down; crying out of himſelfe as the Leper in the Law, Leviticus 13.45. Ʋnclean, Ʋnclean. Crying to God with the Publican, Luke 18.13. Lord be merciful to me a ſinner. And with more words then ſo, for we muſt know, we have there but the abridgement of the Publicanes Prayer; and crying to the Miniſter of God with them in the Acts, Chapter 2^d. Verſe 37. Men, and Brethren, what ſhall we do? Now that men and women would labour for a fight and ſenſe of their Natural miſery: conſider 1. Some Motives, 2. Some Means.

Motive 1. Otherwiſe they can never confeſſe their ſinnes heartily: What is the reaſon men and women confeſſe their ſinnes ſo generall, and careleſly? but becauſe they have not a ſight, and ſenſe of their natural miſery. Hoſea 14.2 Take p. 62with you words, and turne to the Lord, to wit, in the way of confeſſion, ſaith the Prophet to the Iſraelites: But in the firſt Verſe, they muſt before conſider how they had fallen by their iniquity, how ſinful they were.

Motive 2. Without ſight, and ſenſe of miſery, men, and women are not capable of true Comfort and Conſolation. Before true Conſolation, goes hearty humiliation, Luke 5.31. They that are whole, need not a Phyſitian, but they that are ſick 2 Corinthians, Chapter 7. Verſe 6. the Apoſtle Paul ſtiles the Lord, the Comforter of the abject.

Motive 3. Obſerve the Promiſe made to the truly dejected, Matthew 5.4. Bleſſed are they that mourn, for they ſhall be comforted. Iſaiah 37.15. Thus ſaith the high and lofty One, that inhabiteth Eternity, whoſe Name is Holy, I dwell in the High and Holy place, with him alſo that is of a contrite and humble ſpirit, to revive the ſpirit of the humble, and to revive the heart of the contrite ones.

We come to the Meanes to bring men and women to a ſight, and ſence of their miſery.

p. 65Means 1. To look themſelves throughly in the glaſs of the Law. Rom. 3.20. By the Law comes the knowledg of ſin.

2 By applying to themſelves the curſes, which are without partiality threatned to every tranſgreſſor of the Law, for every tranſgreſſion, as Gal. 3.10. Curſed is every one that continueth not in all things which are written in the book of the Law to do them.

3. Conſider of how pure eyes the Lord is, how he hates iniquity, and ſuffers no tranſgreſſion to paſs unpuniſhed, but doth either puniſh it in the party offending, or hath already puniſhed it in the Mediator.

Ʋſe 4 To juſtifie the Lord in regard of the judgments he ſends upon the world. All men and women being corrupted with ſin, and ſo many wayes, as we have heard; no marvel then that the world is ſo plagued. In the ſeventh of Geneſis we read, how the Lord deſtroyed the world by water; but ſee the ſixth Chapter, from the firſt verſe unto the fourteenth, The world was exceedingly corrupted with ſin. We know what the Pſalmiſt ſaith, Pſal. 107.17. Fools by reaſon of their ſins, and becauſe of their iniquities, are afflicted: And the Church, Lament. 5.16, 17. Wo unto us that we have ſinned; for this our heart is faint, and for theſe things our eyes wax dim. Nay, the p. 66very young Infant that is taken away by death, the Lord is not unjuſt in that proceeding; even the young Infant being a ſinner three wayes at the leaſt: by Participation, by Imputation, and by natural Corruption. When judgments are upon us, we muſt not murmur and repine, but conſider, as Solomon doth adviſe, Eccleſ. 7.14. In the day of adverſity conſider; that is, conſider for what, and then we ſhall juſtifie him from whom the affliction comes.

Ʋſe 5. For comfort and conſolation to all true Converts. It is true, they are ſinners, but the Lord ſees no ſin in them, which he will impute unto them. It is true, they are ſinners, but not ſuch as he that was blind ſpeaks of, John 9.31. We know that God heareth not ſinners; for Prov. 15.8. The prayer of the upright is his delight. It is true, they have ſin in them, but ſin hath not dominion over them. It is true, they are ſinners, but they are alſo Saints, even in this world, Pſal. 16.2, 3. My goodneſs extends not to thee, but to the Saints which are on the earth. It is true, any temporal judgment may befal them in this world; but this is as true, that nothing ſhall befal them but what ſhall work for their good; therefore in a humble and thankful wonderment, let them acknowledg the great p. 67things the Lord hath done for them, as the Church coming out of captivity, Pſal. 126.3. The Lord hath done great things for us, whereof we are glad; and the Pſalmiſt, Pſal. 126.12 What ſhall I render unto the Lord for all his benefits towards me?

MEMBER II. Wholly corrupted with ſin.

Doct. ALl men and women conſidered in the ſtate of nature, are wholly corrupted with ſin. For ſo we are to underſtand the Catechiſm, to wit, according unto this expoſition. Now the aſſertion is true in two reſpects: 1. In regard of their natures. 2. In regard of their lives. Their natures are wholly corrupted with Original ſin; their lives with actual tranſgreſſion.

1 That the natures of the unregenerate are wholly corrupted with Original: ſin we will let you ſee what Original ſin is, and then prove the thing affirmed.

What Original ſin is.

Original ſin is ſo called, firſt, becauſe it was from the beginning; I mean, as ſoon as ever the fall of Adam was.

Secondly, Becauſe it is one of the firſt p. 68things which is with the child in the Conception.

Thirdly, Becauſe it is the beginning of all actual ſin. Now Original ſin is ſometimes taken Largely, ſometimes Strictly. When it is taken Largely, it ſignifies the fall of Adam, the guilt following, and withal the corruption of nature. When it is taken Strictly, it ſignifies that corruption which taints and defiles the whole man, every faculty of ſoul and member of body. More plainly, Original ſin taken ſtrictly, contains, 1 A want of all holy diſpoſition in every faculty of ſoul and member of body. 2. In ſtead and room thereof, a corrupt diſpoſition in every faculty of ſoul and member of body. And thus now ſeeing what Original ſin is, we come to prove that the natures of the unregenerate are wholly corrupted with it. To this purpoſe

1. Take notice of ſome general phraſes which the Spirit of God uſeth touching Original ſin, as the natural man is tainted with it and defiled. As ſometimes it is called the Old man, as Rom. 6.6. Coloſ. 3.9. Sometimes it is called the Fleſh, Rom. 7.5, 18. and ſo ver. 25. Sometimes it is called the members, as Coloſ. 3.5: Sometimes it is called the Law of the members, Rom. 7.23. Sometimes the Body of ſin, Rom. 6.6. and 7.24. And what do p. 69all theſe generall phraſes imply, and import, but that the natures of the unregenerate are wholly corrupted with originall ſin? But in the ſecond place, that you may be the more throughly convinced in the point, we wil anatomize and take man in peeces, and let you ſee what the ſpirit of God ſaith of every ſeverall part and peece; to wit, how that in every faculty of ſoul, and member of body, there is not only want of all holy diſpoſition, but likewiſe a corrupt and depraved diſpoſition.

Now as concerning the ſoul, we conſider theſe faculties, 1. The Mind, 2. The Memory, 3. The Conſcience. 4. The Will. 5. The Affections.

1. For the Mind, that it is not only empty of all holy knowledg, but depraved with a corrupt diſpoſition. Gen. 8.21. The imagination of mans heart (that is to ſay, of the natural mans mind) is evil from his youth; from that very time he begins firſt to conceive. And the Apoſtle Paul doth not only affirm 1 Cor. 2 14. That the natural man cannot know the things of the Spirit of God; But Titus 1.15. he ſaith, the unbeleeving, the naturall mind is de filed; nay Rom. 8.7. That the carnall, the natural mind is enmity againſt God: and exhorting the Epheſians, Epheſ. 4.23. Be renewed p. 70in the ſpirit of your mind, intimates that that which is moſt inward in the naturall mind, which is as it were the mind of the mind, is corrupted.

2. For the memory, that it is not only deprived of all holy abilities, but depraved with a corrupt diſpoſition, Gen 40.23. yet did not the chief Butler remember Joſeph, but forgate him. Deut. 8.11. Beware that thou forget not the Lord thy God, which naturally (as though Moſes ſhould ſay) thou art prone unto. The chief Preiſts and Phariſees ſaid to Pilate, Matth. 27.63. Sir, we remember that that deceiver (meaning Chriſt) ſaid whilſt he was yet alive, after three daies I will riſe again: They could remember what our Saviour had ſaid whilſt he was yet alive in that kind, to their own corrupt ends; the naturall memory is a corrupt memory.

3. The natural conſcience is not only deſtitute of holy teſtimonies, but is likewiſe corrupted, and defiled. Titus 1 15. But even their mind and conſcience is defiled; the Apoſtle ſpeaking of unbeleevers, and thoſe in the eſtate of nature.

4. The naturall will is not only deprived of all freedome to good, but likewiſe depraved with a corrupt diſpoſition, 1 Cor. 2.14. The natural man receiveth not the things that p. 71are of the Spirit of God, Phil. 2.13. It is God that worketh in you, to wit, by his Sanctifying grace; both to will, and to do of his good pleaſure: nay, Jer. 18.12. ſay the Jews, we will walk after our own devices, and we will every one do the imagination of his evill heart. The naturall will is a corrupt will.

5. The affections are not only deprived of all holy motion, but exceeding corrupt, and diſordered. Gal. 5.24. They that are Chriſts, have crucified the fleſh, with the affections and luſts; as though the affections naturally were corrupt and diſordered; and ſo the ſame Apoſtle terms them, Rom. 7.5. The affections of ſin, or ſinful affections: and this the Apoſtle makes very evident; in deſcribing naturall men and women, he ſtiles them haters of God, Rom. 1.30. And thus we ſee by holy writ, that every facultie of the unregenerate perſons ſoul is corrupted, and depraved with originall ſin. Now come we briefly to the members of his body, and we ſhall obſerve them to be corrupted with originall ſin.

Firſt, The eye, 2 Pet. 2.14. Having eyes full of adultery: the naturall eye is a filthy and an unclean eye. Secondly The ear, 2 Tim. 4.3. Having itching ears; the naturall eare is an itching ear. Thirdly The tongue, Jam. p. 723.6. The tongue is a ſire, a world of iniquity, The natural tongue is a corrupt tongue. 4. The hand Iſai. 1.15. Your hands are full of bloud: The natural hand is a cruel hand. 5. The feet: The Apoſtle deſcribing men and women in the eſtate of nature, Rom. 3.15 Their feet are ſwift to ſhed bloud, ſaith he: The natural feet are ſwift to miſchief. Thoſe outward ſenſes and members are not only deprived of all holy inclination, but prone to let in ſin, and to execute ſin. And thus now by Anatomizing, and taking man in pieces, we have it made evident, that the natures of all the unregenerate are wholly corrupted with Original ſin, which indeed is the ſeed and ſpawn of all ſin, even of the ſin againſt the Holy Ghoſt. But here we muſt remember, that the nature it ſelf is good, but the corruption of nature is evil. Theſe two in the natural man may be diſtinguiſhed, but cannot be ſeparated: the one is not the other, but the one is not without the other. Hence it is that Original ſin is called the ſin that doth ſo encompaſſe us, or that hangs ſo faſt on, Heb. 12.1.

Now we come to the ſecond Member of the Aſſertion, to manifeſt that the natural mans life is wholly corrupted with actual tranſgreſſion. And muſt it not needs be ſo p. 73when his nature is corrupted, as aforeſaid? What can ſuch a tree bring forth, but even fruit ſutable? and that it is ſo, do but ſee what the Apoſtle ſaith of himſelf and the Romanes, when he and they were in the ſtate of nature, Rom. 7.5. For when we were in the fleſh, (to wit, in the ſtate of nature) the motions of ſin, (or the affections of ſin or ſinful affections) which were by the Law, (to wit, ſtirred up by the Law) did work in our members to bring forth fruit unto death; to wit, actual tranſgreſſions. And the ſame Apoſtle, Rom. 3.12 deſcribing of men and women in the eſtate of nature: There is none that doth good, no not one. If there be no natural man that doth any good, why then ſurely every natural man doth nothing but what is evil; but the former is true in regard of good formally, any thing which is acceptable to God: and if the natural man doth any thing which is good materially, it is not as he is a natural man, but as he is helped and aſſiſted by common Grace.

We ſhould now come to lay forth the parts of actual tranſgreſſion, as ſin of Omiſſion, and ſin of Commiſſion, and the ſeverall Diſtinctions and degrees; but ſo we ſhould be more prolix then we purpoſed in this p. 74Expoſition; and therefore we proceed to the Uſes.

Ʋſe 1. To confute the Papiſts, who ſpeak of a freedom in the natural will to good, if it be but a little helped and aſſiſted. As though there were ſome power remaining in the natural will this way. But this is juſt to oppoſe the judgment of Gods Spirit; Phil. 2.13. It is God which worketh in you both to will and to do of his good pleaſure. And Epheſ. 2.1. And you hath he quickned who were dead in ſins and treſpaſſes. No more power in a natural will unto any thing that is acceptable unto God, then in a dead man to ſtir and walk about. And further, can there be any more in the will then in the mind? There is no holy knowledg in the natural mind, but even the wiſdom of the fleſh is enmity to God; and the ſpirit of the mind, even the mind of the mind, depraved and corrupted: And can there then be any holy diſpoſition in the natural will? And thus the Apoſtle argues 1 Cor. 2.14. The natural man receiveth not the things of the Spirit of God, neither can he know them. The natural man is ſo far from having any holy diſpoſition in his will, as he hath none in his mind; and if no holy diſpoſition in his mind, why then ſure none in his will.

p. 75Ʋſe 2. To reprove divers perſons.

1. Such as are forward to boaſt of their Birth, Parentage, and Pedigree. A poor thing to boaſt of, when their lives are wholly corrupted with actual tranſgreſſion, and their natures with Original corruption. David conſidering of his Birth and Conception, was humbled, Pſal. 51.5. Behold I was ſhapen in iniquity, and in ſin did my mother conceive me. Lumps of ſin to be lifted up becauſe of a little civil difference, not conſidering their natural pravity and vileneſ!

2. To reprove ſuch as ſtand upon their natural wit and wiſdom, neglecting and deſpiſing the means of holy wiſdom: but let ſuch ſee the little extent of their natural wiſdom, 1 Cor. 2.14. The natural man receiveth not the things of the Spirit of God, neither can he know them, for they are fooliſhneſs unto him.

3. To reprove ſuch as are ſo far from being humbled for their natural corruption, as they leſſen and excuſe their actual tranſgreſſions by it. Tell them of their Uncleanneſs, of their Drunkenneſs. of their Covetouſneſs, of their Impatience, &c. They preſently anſwer, and that careleſly, It is their nature, and they cannot help it: or thus, They are but fleſh and blood, and what would we have them to do? And thus they bolſter up Actual Tranſgreſſion p. 76by Original Corruption, and are humbled for neither, where they ſhould be much dejected for both.

Ʋſe 3. Further to awaken the natural man. He never did good in all his life (I mean any thing acceptable to God); ſuppoſe he be thirty, forty, threeſcore years old: then what hath he done but ſin? All his actions Natural, Civil, Religious, are ſin: as in regard of the evil ends propounded; why ſo, likewiſe in regard of the evil fountain they iſſued from. And in this eſtate he cannot be ſaved. John 3.3. Verily, verily, I ſay unto you (ſaith our Saviour) except a man be born again, he cannot ſee the Kingdom of God. And ſuppoſe as yet ſome natural people have not broken forth into ſuch groſs ſins as ſome others have; why yet the ſeeds of every ſin remaine in them unmortified, and may manifeſt themſelves in their lives to night before to morrow, for any thing they know, or any power they have over them.

Ʋſe 4. To direct every one of us that in the practice of repentance, we would not only labour to mourn for Actual Tranſgreſſions, but likewiſe for Original corruption, even for our bad natures. Although Repentance doth commonly begin at ſome great Actual ſin; why yet, let every Actual ſin lead p. 77us to mourn for Original ſin: it being not only the puniſhment of ſin, but ſin it ſelf, and the cauſe of all actual ſin. This is a main difference betwixt the ſincere and hypocritical. The ſincere perſon doth not only mourn for actual Tranſgreſſions, but likewiſe for Original Corruptions, as David, Pſal. 51.5. Behold, I was ſhapen in iniquity, and in ſin did my mother conceive me. And ſo further, he doth not only labour to prevent actual Tranſgreſſion, but likewiſe to ſuppreſs Original Corruption. Even as Sarah will not have Iſhmael be packing, but his mother the Bondwoman likewiſe: Or as Eliſha healed the bitter waters by ſeaſoning them at the Spring, 2 King. 2.21. The ſincere man or woman doth not only ſtrive to reform the action, but likewiſe the affection of ſinning.

MEMBER III. Through Adams fall, &c.

D. IT is through Adams fall that all natural men and women are wholly corrupted with ſin. Do but ſee Rom. 5.12. By one man ſin entered into the world; that is to ſay, by Adam his eating of the forbidding fruit, all men and women became ſinners; and not only by imputation p. 78but by propagation, their natures wholly corrupted and depraved; and ver. 19 By the diſobedience of one (to wit, Adam) many (that is to ſay, all men and women deſcending of him) were made ſinners: And 1 Cor. 15.22. In Adam all died, but firſt finned, becauſe ſinners by his fall.

Now for the opening of this Point, we propound theſe queſtions. 1. What Adams condition was before this Fall? 2. The cauſe of his Fall. 3. The fall it ſelf. 4. How his whole Poſterity became wholly corrupted with ſin by his fall.

Qu. 1. What Adams condition was before his fall?

Anſ. We are to know, that Adam was created, 1 Holy: 2. Happy.

1. Holy. He did not only know God, and his will, perfectly, as far as ſuch a creature was capable; but likewiſe there was in every faculty of his ſoul, and member of his body, a holy diſpoſition, a holy conformity unto God and his will: And ſo we are to underſtand theſe places, Gen. 1.26, 27. And God ſaid, Let us make man in our image, after our likeneſs: So God created man in his own [likeneſs] or image, in the image of God created he him. And Coloſ. 3.10. And have put on the new man, which is renewed in knowledg, after the image p. 79of him that created him. And ſo Epheſ. 4.24. And that you put on the new man, which after God is created in righteouſneſs and true holineſs.

2. Happy. The Lord did create him happy: as firſt, Being placed in the Garden of Eden, Gen. 2.8. A place of ſingular delight and pleaſure, and therefore called, Paradiſe; Our Saviour alluding to heaven by it, Luke 23.43 ſaith he to the Thief upon the Croſs, To day ſhalt thou be with me in Paradiſe. 2. In ſtate of Innocency: he had a bleſſed communion and fellowſhip with God, Gen. 2.19. And out of the ground the Lord God formed every beaſt of the field, and every foul of the air, and brought them unto Adam to ſee what he would call them: This intimates that Adam before his fall had ſweet converſe and communion with God. 3. A kind of happineſs was put upon Adams body, it being created beautiful and glorious; Gen. 2.25. And they were both naked, the man and his wife (that is to ſay, Adam and Eve) and were not aſhamed: Not that any uncomly thing is ſpoken of them, but in this paſſage the Spirit of God would ſet forth the beauty and comlineſs of their bodies, every part and member being ſo beautiful, as they had no cauſe to be aſhamed. It was ſin that brought in deformity and ſhame. p. 804. Although Adam had a peculiar Calling to walk in, the Garden to dreſs and keep, Gen. 2.15. yet he was able to execute it without any pain or wearineſs, as is evident Gen. 3.19. In the ſweat of thy face ſhalt thou eat bread, till thou return to the ground; that is, with pain and wearineſs: but intimating, that before his fall, it was not ſo. Laſtly, He was made Lord and King over all the viſible Creatures. Gen. 1.28. ſaith the Lord to Adam, Have dominion over the fiſh of the ſea, and over the foul of the air, and over every living thing that moveth on the earth. Thus we ſee what Adams condition was before his fall: we come to the ſecond Queſtion.

Queſt. 2. What were the cauſes of Adams fall?

Anſw. 1. Adam himſelf was the principal cauſe of his own fall, and that by the abuſe of his own free will; he was made mutably, changeably good, as we may perceive by the tenor of Gods Commandment, in which he forbids him to eat of the tree of knowledg of good and evil, Gen. 2.17. Of the tree of knowledge of good and evil, thou ſhalt not eat of it; for in the day thou eateſt thereof thou ſhalt ſurely dye: intimating his free will to eat or not eat of it; he might have ſtood if he would, or he might fall if he would. It is true, the p. 81Lord did not give him the gift of perſeverance, did not corroborate and confirm him with new grace, neither was the Lord bound unto it. Thus we ſee that Adams abuſe of his own free will, was the principal cauſe of his fall.

2. The Divel and Eve, were furthering cauſes of Adams fall: Firſt, I ſay, the Divel was a furthering cauſe of Adams fall, and that by counſelling and perſwading. He did not compel or enforce the will of Eve or of Adam, for that he could not do: but not long before having falne himſelf, in hatred to God, and envy to mankind, he wondrous cunningly and craftily ſets upon this miſchief, as is evident in the ſtory Gen. 3.1. &c. As firſt, take we notice of the Inſtrument he makes choice of, whereby to bring about this wicked Deſign, he ſpeaking in, and by a Serpent; and ſee we how the Spirit of God deſcribes this Creature, Gen. 3.1. Now the Serpent was more ſubtil then any beaſt of the field which the Lord God had made. 2. That he begins with the woman the weaker Veſſel: And he ſaid unto the woman (that is to ſay, the Divel by the Serpent) Ye ſhall not ſurely dye. 3. Obſerve how he begins by way of queſtion, as though he had been ſomewhat ignorant of the proceedings betwixt the Lord and our firſt Parents: p. 82Yea, hath God ſaid, Yee ſhall not eat of every tree of the garden? and mark the ambiguity and ſubtilty of the queſtion, Yea, hath God ſaid, Ye ſhall not eat of every tree of the garden? Eve might underſtand this Queſtion two wayes; 1. As though the Serpent had asked her, whether ſhe and Adam might eat of none of the trees, of the Garden: or ſecondly, Whether they might not eat of every one; implying thus much, that if they might not eat of every one, the Lord dealt hardly and ſtrictly with them, and not liberally: But Eve underſtands the latter way, as appears in her anſwer, ver. 2, 3. And the woman ſaid unto the Serpent, we may eat of the fruit of the trees of the garden; but of the fruit of the tree which is in the midſt of the garden, God hath ſaid, Ye ſhall not eat of it, neither ſhall ye touch it, leſt ye dye. But in this, her anſwer gives the Divel great advantage, for the threatning being certain and abſolute, ſhe makes a peradventure of it, Leſt ye dye. Now obſerve how the Divel ſnatcheth at this, ver. 4. And the Serpent ſaid unto the Woman, Ye ſhall not ſurely dye. As if he ſhould ſay, then it is not certain you ſhall dye; if you do eat of it, it may be ye ſhall die, it may be you ſhall not. And now not giving her the leaſt breathingtime or reſpite, he comes upon her very impudently. p. 13ver. 5 For God doth know, that in the day ye do eat thereof, then your eyes ſhall be opened; that is, ye ſhall ſee that ye never ſaw. And thus he accuſeth God of envying, and hindering their good eſtate; nay further, and ye ſhall be as gods knowing good and evil; promiſing a kind of divinity unto them if they would eat of the tree forbidden: Upon this, the woman held forth no longer, but conſents, yeilds, and ſeduceth her husband, and ſo he falls. ver. 6. And when the womnaſaw that the tree was good for food, and that it was pleaſant to the eyes, and a tree to be deſired to make one wiſe, ſhe took of the fruit thereof, and did eat, and gave alſo unto her husband with her, and he did eat. And thus we ſee that the Divel and Eve were furthering cauſes of Adams fall.

Object. But may ſome men ſay, had not the Lord a hand, a ſtroke in Adams fall?

Anſw. He did overſee and order it, becauſe nothing comes to paſs but by his providence, but yet he was no way the cauſe of it. James 1.13. God tempts no man to ſin; he did decree to permit it, but not as it was a ſin againſt his commandment, but as it might tend and ſerve for the manifeſtation of his juſtice, and mercy. Thus we ſee into the cauſes of Adams fall. Now we come to the third queſtion.

p. 84Queſt. 3 What was the fall it ſelf?

Anſw, It was the eating of the forbidden fruit: But before the outward act, obſerve their falling into this ſin by degrees; Gen. 3.6. As firſt, they beheld it. 2. deſired it, 3. took it, Laſtly did eat of it: And we muſt not think this ſin of our firſt parents Adam and Eve little, but great and grievous; It being not only the offence of a great and infinite God, but of a good and bountifull God; they having liberty to eat of all the trees in the Garden, ſave one. Gen. 2.16.17. Of every tree in the garden thou mayeſt freely eat; but of the tree of knowledg of good and evill, thou ſhalt not eat of it. And then it being but ſuch an eaſie commandment to keep, but the fruit of one tree to forbear. And further, do but ſee what a company of ſins it containes, and therefore it is called the fall, it being not one ſin, but many: As 1. Infidelity, our firſt parents doubting of the truth of divine threatning. 2. Idolatry, They beleeving the Divel more then God. 3. Horrible unthankfulneſſe. They conceiting God to envy their good eſtate. 4. Curioſity, They affecting more knowledg then God had allotted them, 5. Intolerable pride and ambition: they deſiring to be equal with God. 6. Murder, both of themſelves, and whole poſterity. Thus we ſee into p. 85the fall it ſelf, and ſo come to the fourth queſtion.

Queſt. 4. How all naturall men and women become wholly corrupted with ſin through Adams fall?

Anſ. By generation; A Serpent engenders a Serpent; and a ſinfull Parent begets ſinful children. Gen. 5.3. And Adam lived an hundred and thirty years, and begat a ſon in his own likeneſs, after his image: not according to the image in which he was firſt created, but in the image Adam was then in; to wit, corrupt. Adam was created a publick perſon, and to ſtand or fall for his whole poſterity; but he falling, his whole poſterity fell in him, and ſo are ſinners by imputation; and not only ſo, but by his fal he corrupted our nature, and nature being corrupted, corrupts the perſons of all men and women abſolutely deſcending of Adam. To this purpoſe. Job 14.4. Who can bring a clean thing out of an unclean? Not one. And Pſal. 51.5. I was ſhapen in iniquity, and in ſin did my mother conceive me: David here ſpeaks of the original ſin, wherein he was bred and born. For we are to know, that as original corruption in us, is the cauſe of all our actuall tranſgreſſions; ſo this original corruption is the puniſhment and fruit of Adams firſt actuall ſin

p. 86Object But may ſome men ſay, me thinks regenerate Men, ſhould beget regenerate Children?

Anſw. Men do not beget children as they are regenerate, but as they are men. A circumciſed Jew did beget children uncircumciſed; and clean ſeed being ſowen, comes up with ſtraw, chaffe. &c. Now we come to the Uſes.

Ʋſe 1. To reprove divers perſons. 1. Such as truſt to their own ſtrength, are confident in it. Did Adam fall created holy and righteous? and do we preſume upon our own ſtrength? It is a wonder to obſerve how many men and women offer themſelves to the occaſions of ſin; and tell them of the great danger therein, they will reply, no provocation to ſin can ſtir them, no bad company can infect them.

2. To reprove ſuch as truſt Satan, he told our firſt Parents of great matters following his counſell; but in their woful experience, they found him a horrible liar. So his temptations being yeelded unto, he promiſeth us much pleaſure; and gain, but alas, yeelding, we find the clean contrary at one time or other, if not for the preſent, yet afterwards.

3. To reprove ſuch as do not truſt the word p. 87of God. This was the fault of our firſt Parents, and ſo they let a world of ſin into the world: where the threatning was abſolute, they queſtion and make a peradventure of it. Even ſo do the moſt at this day with the threatnings of God, they queſtion them, do not believe them. And hence it is they do no more refrain ſin, give themſelves liberty in all abominable courſes.

Ʋſe 2. To exhort; and that two wayes:

1. That we would more and more acquaint our ſelves with the Original of our mifery; to wit, Adams fall. This Truth ſo neceſſary to be known, is only revealed in the Word; was not known to the body of the Gentiles before the coming of Chriſt. And how many of our common people at this day, are upon the matter ignorant of it. But let us labour for knowledg and ſenſe th… way, that ſo we may be the more induced to ſeek after the ſecond Adam and his benefits.

2. To exhort Parents, ſeeing by Adams fall they are inſtruments to convey original ſin to their children, and ſo conſequently all manner of hurt, that they would labour the more earneſtly to be inſtruments of their good, by praying for them and with them; by admoniſhingthem, bringing them to the Publike Means, and by walking before them in all p. 88holy example. Oh how can Parents be too careful this way, when they have been Inſtruments to bring them into ſuch a woful eſtate! Parents which beget and bring forth children, and do not earneſtly labour their Regeneration, beget and bring forth children (as much as in them lies) for the Divel, and not for God; for the enlarging of hell, and not for the enlarging of heaven. And thus far touching the third member of the ſecond Principle.

MEMBER IV. And ſo are become ſlaves of Satan.

Doct. EVery one in the eſtate of corrupt nature is the Divels ſlave, is the ſlave of the Divel. This aſſertion the Scripture makes very plain and evident, as Act. 26.18. The Apoſtle Paul being ſent to the unconverted Gentiles, the Lord acquaints him, that his buſineſs unto them was, to open their eyes, to turn them from darkneſs to light, and from the power of Satan unto God: intimating, that being in the eſtate of nature, they were the ſlaves of the Divel, under his dominion: and ſo Col. 1.13. Who hath delivered us from the power of darkneſs; that is to ſay, from the p. 89power of Satan, as though he and the Colloſſians had been under Satans dominion, ſo long as they were in the eſtate of nature. And 2 Tim. 2.26. And that they may recover themſelves (ſpeaking of the unregenerate) out of the ſnare of the Divel, who are taken captive by him at his will. And do but ſee one place more, Epheſ. 2.1, 2. And you hath he quickned who were dead in treſpaſſes and ſins; wherein in times paſt ye walked according to the courſe of this world, according to the Prince of the power of the air, the ſpirit that now worketh in the children of diſobedience; that is to ſay, as the Maſter of the Shop in his Shop commanding and ruling therein.

The Truth of this Point may be maintained by divers Arguments.

Reaſ. 1. Every man, and ſo every woman is either Gods ſervant, or the Divels ſlave; but the unregenerate are not Gods ſervants. It is true they owe God ſervice and obedience, but they have no mind, no will unto it; as our Saviour tells the Jewes, Matth. 23.37. O Jeruſalem, Jeruſalem, thou that killeſt the Prophets, and ſtoneſt them which are ſent unto thee: How often would I have gathered thy children together even as a hen gathereth her chicken under wings, and ye would not? And ſo the Apoſtle, Rom. 6.20. When ye were the p. 90ſervants of ſin, ye were free from righteouſneſs; that is, when ye were in the eſtate of nature, there was not the leaſt deſire or motion in you to holy obedience. And do but try thoſe that are in the eſtate of nature, even with the outward Service of God, as Prayer, reading of the Word, hearing of Sermons, converſing with the Godly, ſanctifying of the Sabbath; O how irkſome and burdenſome are theſe things unto them? you ſeem to kill them when you put theſe things upon them. They cannot, they will not hold to theſe Religious courſes conſtantly; they will find ſome way or other to ſhift themſelves from thoſe (as they hold them) intollerable burdens. And thus we ſee the unregenerate are not Gods ſervants, and therefore it followes that they are the Divels ſlaves.

Reaſ. 2. Every one in the eſtate of corrupt nature is the ſervant of ſin, and ſo muſt needs be the ſlave of the Divel. Theſe two are ſubordinate the one to the other; ſin being the Divels baud or Broker, preferring men and women to his ſervice. Now that every unregenerate perſon is the ſervant of ſin; do but ſee what our Saviour ſaith. Joh. 8.34. Verily, verily I ſay unto you, whoſoever committeth ſin, is the ſervant of ſin; that is to ſay, committeth ſin as the unregenerate, goes on in p. 91the practice of ſin impenitently; and ſo the Apoſtle Rom. 6.17. But God be thanked, ye were the ſervants of ſin; meaning when they were in the eſtate of nature; but when he writ this Epiſtle, taking notice of a change wrought in them, he thanketh God. And ſo ver. 20. When ye were the ſervants of ſin; which (as though the Apoſtle ſhould ſay) you were when you were in the eſtate of nature. Thus we ſee the unregenerate are the ſervants of ſin, and ſo conſequently the ſlaves of the Divel.

Reaſ. 5. The unregenerate, although they owe no ſervice to the Divel, why yet they willingly and readily ſubject themſelves unto him, and obey him, John 8.44. Ye are of your father the Divel, and the luſts of your father ye will do, ſaith our Saviour to the Jews. And hence it is that he calls Satan the Prince of this world, John 12.31. and 16.11. And ſo the Apoſtle Paul, Epheſ. 6.12. The ruler of the darkneſs of this world; to wit, of the unregenerate. And 2 Cor. 4.4. The god of this world. And it is a wonder to behold and obſerve how chearfully the unregenerate ſerve the Divel, yea many times when great difficulty, nay viſible danger is in the way. If he command the Drunkard, he riſeth early in the morning to follow after drunkenneſs p. 92If he command the Adulterer, he watcheth his opportunities, although never ſo inconvenient unto the health of his body. If he command the Covetous perſon, he will accompliſh his worldly project, or elſe it ſhall coſt him his life. Who riſeth ſo early as the Drunkard, and ſits up ſo late? Who walks ſo many dark nights as the Adulterer? Who endures ſo many Tempeſts as the Pirat? Who adventures on ſo many dangers as Theeves and Robbers? Thus we ſee the unregenerate are the Divels ſlaves, becauſe of their willing obedience and ſubjection to him.

Reaſ. 4. That the unregenerate are the ſlaves of the Divel, is evident by their reward in this life and the life to come. In this life beſides many outward judgements upon them divers times) terrors of conſcience, and fear of hell fire, as the unregenerate are deſcribed Heb. 2.15. to be ſuch as through the fear of death (that is to ſay, death eternal) are all their life time ſubject to bondage: And in the life to come, to condemnation, Rom. 6.23. The wages of ſin is death; to wit, eternal. And ſo of Satan. He will promiſe great matters to men and women, but he is a Deluder and a Lyar. He told our firſt Parents, obeying him, they ſhould become as gods; but in their woful experience, they found the clean p. 93contrary. And ſo he ſuggeſted to our Saviour Matth. 4.8, 9. that if he would fall down and worſhip him, what he would do for him: but had our Saviour truſted him, he had been deceived. The truth of it is, he deceives all that truſt him: Witneſs his principal ſlaves Witches, and Wizards, unto whom he promiſeth much Wealth and Riches; but where is the Wealth of ſuch when they dye? Thus we ſee, by the woful reward of the unregenerate in this life, and the life to come, that they are the ſlaves of the Divel.

Reaſ. 5. That the unregenerate are the ſlaves of the Divel is plain, becauſe the Lord as the puniſhment of ſin, hath given them over unto his dominion and government, even as he gave the rebellious Iſraelites often into the hands of cruel Tyrants. We all in Adams loynes making choice of this Maſter; rather chuſing to obey Satan then God: was it not juſt with the Lord to give us up unto his Regiment? And ſo the Unregenerate continually delighting more in the ſervice of Satan then in the ſervice of God: is it not juſt with God to leave them in his hands, to be ſlaves to him whoſe ſervice they ſo delight in? It is true, Satan hath no power but what Gods permits. But how juſt is it with God to give up ſuch unto his p. 94dominion as are Rebels to his Majeſty?

Now for the further illuſtration of this point we come to anſwer ſome objections. 2 To ſhew the greatneſſe, and grievouſneſſe of this ſlavery; and Laſtly to the Uſes.

Object 1. But may ſome men ſay, the debaucht, and prophane perſon, the common ſwearer, drunkard, gameſter, thoſe by their very way and courſe, do ſeem to be the ſlaves of the divel; but your civill honeſt men and women, ſuch as live neighbourly, are outwardly well governed, but yet are not religious, care not much for hearing of Sermons, do not labor after holy knowledg, have not a good word for thoſe that are forward in profeſſion; do you hold thoſe likewiſe to be the ſlaves of the Divel?

An. Yes, It is true, they are not in that meaſure the ſlaves of the divel as the former, but being in the eſtate of nature, ſin is altogether unmortified in them, & where ſin is altogether unmortified, there Satan reigns. This is a truth, the more liberty any man takes to ſin, the more he is the ſlave of the divel. But yet this is a truth likewiſe, that Satan hath the meer Civilliſt ſure enough; becauſe although ſin may ſleep in him, why yet it is not mortified in him. The Scribes and phariſees who were civil men, our Saviour, Mat. 23.15. ſtiles them no better then p. 95the children of hell; he might have as well called them the ſlaves of the Divell: And ſo Simon Magnus, the ſin of covetouſneſſe being unmortified in him, the Apoſtle Peter tels him, Acts 8.23. That he was in the gall of bitterneſſe, and in the bond of iniquity; and why in the bond of iniquity? becauſe he was bound to the ſin of cove…ouſneſſe as by a chain, and ſo to the Divell; this ſin being unmortified in him, he was the ſlave of the Divell.

Object 2. But may ſome man ſay, divers that in likelihood are in the eſtate of nature, are many times frolick, and merry; and who ſo jovial as they?

Anſw. It is true, and yet ſometimes theſe perſons have horrible pangs, and gripes of conſcience; and the reaſon they are ſo merry and joviall is, becauſe they are not ſenſible of this bondage, neither how deeply they are drowned in this ſlavery. A man on dry ground (being alive) feels a ſmall waight that is laid on him; but being dead in the bottome of the water, is not ſenſible, although never ſo great waight be laid upon him: So it is with a meer naturall man ſpiritually dead.

Object 3. But the regenerate themſelves whil'ſt they are in this world have ſin in them, and where ſin is, Satan is: are not they likewiſe p. 96the ſlaves of the Divel?

Anſw. Not; although the regenerate have ſin remaining in them, why yet it doth not raign in them; and where ſin raigns not, Satan raigns not: There is a great difference between one being in a houſe, and ruling in a houſe; between one uſurping as a tyrant and ruling as a king, willingly ſubmitted unto. The Apoſtle Peter ſpeaking of the regenerate, 1 Pet. 2.9. But ye are a choſen generation, a royall Prieſthood, an holy nation, a peculiar people. They are no longer the ſlaves of Satan, but the ſervants of God; nay, the children of God by adoption. Theſe Objections being anſwered, we come (in ſome meaſure) to point at the greatneſſe, and grievouſneſs of this ſlavery, the miſerableneſſe of it. You have heard of the bondage of Chriſtians under the Turks, and Infidels, of the ſlavery of the Gibeointes, who were cenſured by Joſhuah to be hewers of wood, and drawers of water; Joſh. 9.23. But eſpecially of the great ſlavery of the Iſraelites under Pharaoh in Egypt; but this bondage of the unregenerate under Satan, is a great deal worſe. For firſt, that bondage was of the body only, but this is the bondage of the whole man, body and ſoul. Secondly, In that bondage, men were ſerved; but in this, the Divel who is the baſeſt Lord, p. 97and who commands the baſeſt things. Thirdly, In that bondage the greateſt harm was temporal, but in this eternal, even damnation in hell for ever. Fourthly, In that bondage, they had a ſenſe of their thraldome, and deſired liberty; but in this, men do not perceive themſelves to be bound, but think themſelves to be free, and deſpiſe liberty. Laſtly in all outward bondage, there may be probability of help; as by running away, or by intreaty, or by ranſome, or by the death of thoſe that hold us in bondage: but in this bondage men and women lie ſtill, as it were bound hand and foot, not able, not willing to help themſelves, except the Lord from heaven come and vindicate them out of the paws of the Lion, by his Word and Spirit unbind them and ſet them free. Now we come to the Uſes.

Ʋſe 1. To inform us, touching a great error which is in many. They ſeem to admire at the condition of ſuch as live out of the danger of mans Law; have enough to pay every man his own, ſo as they feare not to be caſt in priſon, are able to make their part good in any ſute or quarrel, may go whither they liſt, as their humor ſerves, from Ale-houſe, to Ale-houſe; from Bawdy-houſe, to Bawdy-houſe; have mony enough in their p. 98purſes to defray. ſo as they need not go upon the ſcore. O they take ſuch to be the only free perſons in the world, and only to live at their own command: and thus they judg, looking upon the outward appearance; in the mean time, not conſidering that thoſe perſons aforeſaid, being in the eſtate of nature, they are all this while the ſlaves of the Divel. Certain it is, there be many that feed daintily, are clothed richly, live idly, take their fill of all worldly pleaſures, in all licenciouſneſſe; and yet are arrant ſlaves as any that ſerves in a Gally. It is a good ſaying of one of the Ancients; a good man though he ſerves, yet is he free; a wicked man; though he reigns, yet he is a ſervant: Thoſe that are not the ſervants of God, how many lords have they? the world, the fleſh, and the Divel; the world their ſervant, their fleſh their fellow, the Divel their enemy. There is no vaſsallage like unto this, beſides the woful reward in this life, and the life to come. And if you would have theſe ſlaves of the Divel painted out unto you by ſome ſignes. Firſt an arguing for ſin, and a defending of their evil waies. Secondly, An hating and diſliking of thoſe that reprove them for their ſins. Thirdly; A loving of thoſe that ſooth them; and flatter them in their evil waies, Fourthly, A p. 99maintaining and upholding of ſinne in others.

Ʋſe 2. For the great comfort and conſolation of all the Regenerate: They are not the ſlaves of the Divel: they were indeed, but now they are not, but the ſervants of God: And this they may know, by reſiſting of Satans ſuggeſtions, by denying of obedience unto his temptations; by mortifying that which is his Broker and Baud, to wit, ſin and corruption; by the daily renewing of our repentance; and ſo by their great rejoycing in taking notice of any to come from under his ſlavery. O what an eaſie ſervice is this in compariſon of the other! What an honourable ſervice this is in compariſon of the other! and the great difference in the iſſue and end! Rom. 6.23. The wages of ſin (and ſo of Satan) is death, eternal death; but the gift of God (to wit, to his ſervants) is eternal life through Jeſus Chriſt our Lord.

Ʋſe 3. For Exhortation: 1. To exhort Miniſters, that they would ply their buſineſs, ſeeing all the Unregenerate are the ſlaves of the Divel. O what Miniſter is there but hath moſt of his people unregenerate?

2. To exhort Maſters of Families to bring their children of underſtanding, and likewiſe Servants to the Publike Means, that ſo they p. 100may be vindicated from Satan.

3. To exhort all the Unregenerate, in the uſe of all good means, to labour the new birth. O the great Liberty the Regenerate have in this world, beſides the heavenly Reward in the world to come! But the woful bondage of the Unregenerate, and the woful payment that attends them in this world, and in the world to come, beſides their living in the continual breach of that Vow which they made in Baptiſm, they then vowing to ſerve the Lord, and not the Divel.

MEMBER V. And guilty of eternal Damnation.

Doct. EVery one in the eſtate of corrupt nature is not only the ſlave of Satan, but likewiſe ſubject to eternal Damnation.

Now in the handling of this Doctrine, I obſerve the method following. 1. To acquaint you in ſome meaſure what Damnation is. 2. To prove the point, by Scripture, and Reaſons. 3. To anſwer ſome Objections. 4. To make Appplication.

1. To acquaint you in ſome meaſure p. 101what Damnation is? I ſay, in ſome meaſure, becauſe it cannot be expreſſed to the full, nor conceived in its largeſt extent, the wrath of God doth ſo appear in the ſame.

Damnation contains in it theſe Particulars.

1. It is a ſeparation from Gods comfortable preſence: Matth. 7.23. Depart from me ye that work iniquity: Thus our Saviour tells us he will ſay unto all the Reprobates at the day of Judgment, Depart from me. And the Apoſtle Paul, ſpeaking of the Reprobate at the day of Judgement, 2 Theſſ. 1.9. Who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord. Now as touching the wofulneſs of this ſeparation, do but ask the godly man or woman, the Lord being at any time abſent from them in their apprehenſions. It is to be obſerved of Eli, and his daughter in Law, the perplexity they were in, and amazement they were put unto, when news was brought that the Ark was taken, which was was but a ſign of Gods preſence, 1 Sam. 4.17. and ſo to the end of the Chapter. And what a croſs was it to Abſolom when he might not ſee Davids face? 2 Sam. 14.32. and David but a man: The miſery of this ſeparation is not to be conceived. And one thing that ſhall aggravate this part of the Reprobates p. 102miſery, they ſhall ſee others enjoy what they have loſt. Luke 13.28. There ſhall be weeping and gnaſhing of teeth (ſaith our Saviour to the Jewes) when ye ſhall ſee Abraham, and Iſaac, and Jacob in the kingdom of God, and you your ſelves thruſt out. This is the firſt Particular of Damnation, to wit, a ſeparation from Gods comfortable preſence.

The ſecond Particular Damnation compriſeth, is, Society with the Divel and his Angels. This is the Sentence which our Saviour will pronounce upon the Reprobate at the day of Judgment, Matth. 25.41. Go ye curſed into everlaſting fire prepared for the Divel and his Angels. In this world the wicked love not to converſe with God in his Ordinances, to aſſociate themſelves with the Saints and people of God; and therefore in the world to come, they ſhall have lamentable companions, to wit, the Divel and his Angels. David complains of wicked and contentious neighbours, Pſal. 120.5. &c. Wo is me that I ſojourn in Meſech, that I dwell in the Tents of Kedar; my ſoul hath long dwelt with him that hateth peace. But what cauſe will the wicked have this way in hell? O how will our hair ſtart up if we think we ſee a Divel! nay, do but ſpeak of a Divel and men p. 103and women bleſs themſelves. We read of ſome of the Heathen, being Exiles, they could not look back on their own Countrys without grief and tears: but what will the wicked do in Hell, being baniſhed from God and Heaven, and reſtrained to ſuch company as the Divel and his Angels? This is the ſecond Particular of Damnation; to wit, ſociety and fellowſhip with the Divel and his Angels.

The third Particular which Damnation compriſeth or contains, is; intollerable and unconceivable torment both of ſoul and body; O how ſhall the ſoul be tormented? This our Saviour ſets forth by a worm, Mark 9.44. ſpeaking of the Damned in hell, Where their worm dyeth not. A worm lying gnawing at the heart we know is great pain; and ſhall the body be free from puniſhment in hell? Nay, the puniſhment that ſhall be inflicted upon it, our Saviour ſets forth by fire, Mark 9.44. And the fire is not quenched; and fire which is the moſt ſcalding and vehement; Fire and brimſtone, as it is Rev. 21.8. Now who can abide to touch the fire ſo much as with his finger?

The fourth Particular Damnation compriſeth, is the univerſality of the torment. It ſhall extend to every faculty of ſoul, and p. 104member of body. The Underſtanding ſhall diſcern Gods infinite wrath: The Memory ſhall be freſh to call the ſin that is paſt, and the aggravations of it: a hell ſhall be in the Conſcience; And all theſe implyed in the Worm fore-mentioned. And ſo likewiſe in hell every member of the body ſhall be tormented, as may be obſerved of the Rich man in hell. mentioned, Luke 16.24. And he cryed and ſaid, Father Abraham have mercy on me, and ſend Lazarus, that he may dip the tip of his finger in water to cool my tongue, for I am tormented in this flame; as though hee ſhould ſay, every member of my body being tormented, but eſpecially my tongue.

The fifth Particular, or aggravation of Damnation, is Eternity. This ſeparation from Gods comfortable preſence muſt be perpetual: This Society with the Divel and his Angels muſt be for ever: This intollerable and unconceivable torment of ſoul and body muſt be eternal. Every faculty of ſoul, and member of body muſt be tormented, and that for evermore. It is as if a man were preſſing to death, and could wiſh that more weight might be laid upon him; but cannot have his deſire. If thoſe that go to hell were but to continue there as many thouſand yeers p. 105as there are ſands on the ſea ſhoare, or Stars in the Firmament, there were ſome hope and comfort: but alas, when never ſo many yeers are expired, the torments of the Damned are as freſh to begin again as though they had never been. Their worm never dieth, and their fire never goeth out, Mark 9.44. And Matth. 25.46. Theſe (ſaith our Saviour ſpeaking of the Reprobate) ſhall go into everlaſting puniſhment. Thus we ſee in ſome meaſure, according to the Scriptures, what eternal Damnation is.

Now we come to prove the Point, to wit, that every one in the eſtate of corrupt nature is guilty of, is ſubject to eternal Damnation; John 5.24. Verily, verily, I ſay unto you (ſaith our Saviour) he that heareth my word, and believeth on him that ſent me, hath everlaſting life, and ſhall not come into condemnation: holding forth thus much, that all but the true believer muſt come into condemnation. And ſo Rom. 8.1. There is no condemnation to them that are in Chriſt Jeſus; hinting plainly thus much, all living and dying out of Chriſt unregenerate, muſt be damned. And likewiſe 1 Cor. 6.9. Know ye not that the unrighteous (thoſe that are in the eſtate of nature) ſhall not inherit the kingdome of God? And if ſuch muſt not inherit heaven, what muſt they do that go to p. 104hell? And to the ſame purpoſe our Saviour, John 3.36. He that believeth on the Son hath everlaſting life, and he that believeth not the Son ſhall not ſee life, but the wrath of God abideth on him. It is as much as if our Saviour ſhould have ſaid, All living and dying in the eſtate of nature, the wrath of God ſhall preſs them down to the pit of hell, they ſhall be damned. And Matth. 13.41, 42. The Son of man ſhall ſend forth his Angels (to wit, at the laſt Judgment) and they ſhall gather out of his kingdome all things that offend, and them that do iniquity (to wit, all the unregenerate) and ſhall caſt them into a furnace with fire; there ſhall be weeping and gnaſhing of teeth. And Rev. 21.8. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers; and Socerers, and Idolaters, and all lyars, ſhall have their part in the Lake which burneth with fire and brimſtone, which is the ſecond death; that is to ſay, whoſoever they be that have ſin unmortified in them (as every one in the eſtate of nature hath) ſhall be damned; that is to ſay, ſo living and ſo dying, ſhall be damned. Now we come to the Reaſons of the Point.

Reaſ. 1. The unregenerate perſon is a ſinner and that divers wayes: Rom. 6.23. Now the wages of ſin is death, to wit, eternal.

p. 109Reaſon 2. The unregenerate perſon ſtands upon his owne bottome, is under the curſe, and ſo is to ſatisfie Gods Juſtice in his own perſon, living and dying in that eſtate, hath no benefit by Chriſts Satiſfaction and Interceſſion. Galatians 3.10. Curſed is every one that continueth not in all things which are written in the book of the Law to do them; that is, Curſed is every one that keeps not the whole Law, either by himſelf, or by another, to wit, Chriſt: It is true, the Regenerate, and ſuch as are in Chriſt, fulfil the Law in Chriſt (Chriſts obedience paſſive and active being theirs by imputation) and ſo freed from the Curſe, Rom. 8.1. There is no condemnation to them that are in Chriſt Jeſus: but the unregenerate are under the Curſe, the principal part whereof is eternal death and damnation. The Curſe doth not only contain all the miſeries of this life, inward and outward, beſides the ſeparation both of ſoul and body by corporal death in the end; but likewiſe eternal death and damnation in the world to come. The ſoul when by corporal death it goes out of the body being preſſed downe to hell by the wrath of God, and at the day of Judgment when both are conjoyned, both to be puniſhed according to the particulars aforeſaid.

p. 108Reaſ. 3. The conſciences of the unregenerate, ſometimes even in this world, tell them no leſs then the Point comes unto; witneſs Cain, Abitophel, and Judas. When the Lord at any time, even in this life, is pleaſed to awaken and wound the conſciences of the unregenerate, the very flaſhes of hell fire doth appear in them. Now we come to anſwer two Objections, and ſo to the Uſes.

Obj. 1. But may ſome men ſay, If the bodies of the unregenerate ſhal be raiſed up at the laſt day, and their ſouls and bodies again conjoined, and both to continue for ever, why is not their condition future, rather called eternal life, then eternal death?

Anſ. Becauſe that life which is called theirs, then is moſt miſerable death, and doth not deſerve to be called life.

Ob. 2. But how can it ſtand with Gods juſtice to puniſh temporal offence with eternal puniſhment?

Anſw. 1. Becauſe ſin is an offence againſt an Infinite God, and ſo doth deſerve eternal puniſhment. 2. Did the unregenerate perſon live eternally in this world, he would ſin eternally. 3. The unregenerate damned in hell do not ceaſe to ſin; I do not ſay they commit Murder, Adultery, and ſuch like ſins, but continue in unbelief, impenitency, blaſphemy, &c. Now to the Uſes.

p. 109Ʋſe 1. To reprove divers perſons: 1. Such as in their Conference and Diſcourſe do uſe this imprecation; That if this and that be not true which they affirm, they wiſh they might be damned: But do thoſe perſons conſider what damnation is of which they ſpeak ſo lightly?

2. To reprove ſuch as are offended at Gods Miniſters for preaching of damnation. Do not many of their people remain and continue unregenerate in the ſtate of nature? and doth not eternal damnation belong to ſuch? Why then ſhould they not preach in this manner unto them, for the awaking and rowzing of them up? Muſt not a Miniſter deal faithfully with his people? See what Balaam a falſe Prophet ſaith to a King, Num. 24.13. If Balak would give me his houſe full of Silver and Gold I cannot go beyond the commandment of the Lord to do either good or bad of my own mind, but what the Lord ſaith, that will I ſpeak. If the Lord ſay in his Word that thoſe that live and dye in the eſtate of nature muſt be damned, how can the Miniſter (if he would be found faithful either to his Maſter or people) conceal it? Joſeph did not only tell the Butler the meaning of his dream, but likewiſe the Baker the meaning of his, Gen. 40.19. Yet within three dayes ſhall Pharaoh lift up thy head from off p. 112thee, & ſhal hang thee on a tree, and the birds ſhal eat thy fleſh from off thee. And the Butler afterwards relating this to Pharaoh upon occaſion, Gen. 41.13. And it came to paſs (ſaith he) as he interpreted to us ſo it was; me he reſtored to my Office, and him (that is to ſay, the chief Baker) he hanged. And is not this that which the Apoſtle Paul cals upon Timothy for, 2 Tim. 2.15. Study to ſhew thy ſelf approved unto God, a work man that needeth not be aſhamed, rightly dividing the word of truth. Do not we rightly divide the word of truth when we preach ſalvation to the Regenerate, and damnation to the Ungenerate?

3. To reprove all ſuch as neglect the means whereby they might be brought out of the eſtate of nature, to which eternal damnation belongs. No better means to prepare for this buſineſs, then a thundring and powerful Miniſtry.

Ʋſe 2. A call to repentance, unto all ſuch as are in the eſtate of nature, as ignorant perſons Swearers, Curſers, Profaners of the Sabbath, Whoremaſters, Drunkards, Oppreſſors, Uſurers, Greedy Earth-worms, Contemners of the Goſpel, Deſpiſers of Gods Miniſters, who all proclaim themſelves to be in the eſtate of nature. O that ſuch would conſider the woful caſe they are in. To be under the Curſe (as p. 113the unregenerate perſon is) is no little miſery To be ſubject to all outward calamities in this life; nay, to have many Spiritual plagues upon them, as blindneſs of mind, hardneſs of heart, and many times terrors of conſcience, even the flaſhes of hell fire in their conſciences; and when by temporal death the ſoul goeth out of the body, the wrath of God to preſs it down to the pit of hell, and there to be in unſpeakable, nay, unconceivable torment until the day of Judgment; and then, when the ſoul and body ſhall be again conjoined to appear and ſtand before, 1. Such a Judge as cannot be deceived through ignorance: 2. Such a Judge as cannot be foreſtalled by favour. 3. Such a Judg as cannot be overſwayed with power. 4. Such a Judg as cannot be moved with pity, for then the time of pity is paſt to ſuch. 5. Such a Judge as cannot be corrupted with gifts. Laſtly, Such a Judg as cannot be overcome with Arguments: and ſo the Sentence to be paſſed upon them, Mat. 25.41. Go ye Curſed into everlaſting fire, prepared for the Divel and his Angels. And then to be for ever ſeparated from Gods comfortable preſence, to be for ever reſtrained and enforced to the ſociety of the Divel and his Angels; both ſoul and body to be in unſpeakable and unconceivable torment, p. 112and that for ever; every faculty of ſoul and member of body to be in this torment, and that for evermore. O conſider this ye that forget God, leſt he tear you in pieces, and there be none to deliver. Pſal. 50.22. 2 Cor. 5.11. Knowing therefore the terror of the Lord, we perſwade men, ſaith the Apoſtle. So we perſwade you to ſee and to be ſenſible of your condition, that in the uſe of all good means you would labour to get out of your preſent eſtate, as it is Epheſ. 5.14. Awake thou that ſleepeſt, and ſtand up from the dead, and Chriſt ſhall give thee light. Take heed of fore-ſlowing the time; If death ſeize upon thee before thy Repentance and Regeneration, ah, wo be unto thee that ever thou waſt born! And know, thou haſt no leaſe of thy life: remember that ſecure fool, Luke 12.20. Thou fool, this night ſhall thy ſoul be required of thee: This day hear Gods voice, and do not harden thy heart for to morrow thou art uncertain of it. Thus far touching mans miſery by nature. We proceed to the third Principle.