Man's sinfulness and misery by nature asserted and opened in several sermons on Ephes. 2, verses 1, 2, 3 : designed chiefly for the unconverted : whereunto is added a disputation concerning the headship of Adam and Christ, by John England ...

Man's Sinfulness AND Misery by Nature .

Sermon First . EPHES . II . 1.

And you hath he quickened , who were dead in trespasses and sins .

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

1. Their Sin : Original and Actual .

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

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

2. That Original sin is meant in this place , appears also by Col. 2.13 . ( which Epistle interprets this ) where 't is said , being dead in sin and the uncircumcision of the flesh , hath he quickened . That clause ( the uncircumcision of the flesh ) refers directly to Original sin . And then ,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Prop . 2. They are spiritually dead in sin .

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

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

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

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

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

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

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

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

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

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

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

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

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

Thus much for the stating of the point : I come now to the proof of it . And here , for the fuller demonstration of this truth , I shall first prove that 't is so ; and then , secondly , give the reason , why 't is so .

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

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

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

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

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

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

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

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

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

Secondly ; to give the reason of it ; why 't is so .

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

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

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

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

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

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

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

Sermon Second EPHES . II . 1.

— Who were dead in trespasses and sins .

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

APPLICATION .

Is it so , that all men by nature are legally dead , by reason of the guilt of Adam's first sin ? Then this in the first place may serve for Instruction in these following Particulars .

1. Hence learn , that we are all by nature children of wrath . This is evident , because wrath and guilt go always together . Where-ever there is guilt it justly exposeth to God's wrath . This is an Inference , that the Apostle himself makes . Having shewn in my Text , that all men by nature are dead in sin , he infers from it , v. 3. and were by nature children of wrath . But of this hereafter .

2. Hence learn , to justify God in the death of Infants . Experience sheweth that Infants die as well as others . Death reigns over those , who have not sinned after the similitude of Adam's transgression , i.e. over little children , who have no Actual Sin , as Adam had , Rom. 5.14 . The reason is , because they are legally dead in sin , as soon as born . They are cast in Law , and born under a Sentence of death by reason of the guilt of Adam's first sin : therefore when they die , they have no more than their deserved punishment . God is not unrighteous in this dispensation . He only executes the Sentence of his Law . This then will justify the righteousness of God in the death of Infants , their Temporal Death ; yea , let me add , and their Eternal Death also , if God please . For the wages of sin is no less than death , Eternal Death ; Rom. 6.23 . which , by the way , should teach Parents to pity and pray for their tender Infants . They are the means of conveying sin and death to them : they ought therefore to pray for their children , to have the guilt of their sin removed ; especially seeing Infants cannot pray for themselves .

3. Learn also , that we have more than our own personal sins to be accountable for . We have not only Inherent Corruption to answer for , and Actual Transgression to confess and bewail , but also that sin of our first Parents , in eating of the Tree which God forbad them . That very act is our sin , and we are liable to answer for it , as being confederates with Adam . Hence Gregory Nazianzen cries out pathetically , O meam infirmitatem ! O my transgression ! Tho' the act of committing it was properly Adam's ; yet legally and interpretatively it was ours also . We sinned in him as our head ; and fell with him as branches fall with the body of the Tree : and so are accountable for that sin of his , as well as for our own actual transgressions .

Secondly , This Doctrine may serve for Exhortation , in these following Particulars .

1. Be established in this truth . Believe this Doctrine , that you are legally dead as soon as born , by reason of the guilt of Adam's first sin . Unless we firmly believe this , we shall never be duly humbled for that first sin ; but shall always be pleading something against it ; how came I thus ? who made me thus ? I did not personally commit that sin . Perhaps you will say , these Objections are reasonable . And therefore to help you in belief of this truth , take with you these following Particulars .

1. Give attendance to the Voice of God , touching this truth . Carnal Reason may make many objections ; but if God hath said it , Reason must be brought in obedience unto Faith . There is an obedience of Faith , as the Apostle speaks , Rom. 16.26 . And this Christians must submit to ; else we shall quickly undermine our Religion , and pervert or cast off the Mysteries of the Gospel . If therefore your Reason object against it , bring your Reason in subjection unto Faith . By faith we believe , that the worlds were made , and all things therein out of nothing ; Heb . 11.3 . And by the same sort of Faith , we may also believe this Doctrine , that God made man upright , and that he fell , and we all in him ; for this is no less revealed than the other .

2. Adore the Sovereignty of God in this Doctrine . 't is true we chose not Adam to be our Head and Publick Representative , upon the account of which his sin is made ours : yet remember , that God did . Now God made us , and has a right to rule , and dispose of us , as he sees fit . And that God was not unjust or cruel in this Dispensation , in making Adam our Publick Head , is plain from this ; because the terms were equal on both sides , as well for the obtaining life upon his obedience , as the incurring death by his disobedience : of which more anon . At present I am discoursing of God's Sovereignty in this business . If therefore Carnal Reason should object , why did God make Adam my publick head ? Remember , that God is your absolute Sovereign , who therefore may rule you in what way he pleaseth : yea , farther to quiet our minds in it , if this course seem severe , let us also consider the goodness of God , in making use of the same method for man's Salvation . Who was it made Christ a Surety of the Covenant , and a publick head to those that shall be saved ? Not Believers , it was not their choice ; but God by his Sovereignty , without which appointment all mankind had certainly perished . So that God hath turned Justice into Mercy . By Grace we are saved this very way , that Carnal Reason doth object against .

3. Consider the reasonableness of this Doctrine . 't is very reasonable , that Adam's sin should be imputed to us , upon two accounts .

1. Because 't is our sin as well as his . This is plain from that publick relation he stood in . Adam , when he brake the first Covenant , was not considered as a private person , but as the publick head , and legal representative of all his Off-spring . What therefore he did in their name , and in that capacity , they are supposed to have done in him , because their persons were represented in his . To illustrate this by a familiar comparison : When a Town or Country chuseth a person to be their Representative in publick Affairs , suppose a Parliament-man ; why , you know they are obliged to stand to what he doth as their Representative . And so here , Adam standing as our Publick Head , under the first Covenant , we are all obliged to stand to his sin . We were all in Adam , as a Town or County in a Parliament-man , tho' we chose him not , yet God did .

2. 't is reasonable that Adam's sin should be reckoned ours , because his righteousness would have been imputed and conveyed to us , had he stood in his state of Innocency . The Terms were equal on both sides . As Adam's sinning was to transfer sin and death to us ; so Adam obeying was to transfer righteousness and immortality to us . Had Adam stood , we expected the entail of his perfection and happiness ; the beauty of his mind , the rectitude of his will , the holiness of his affections , and the absoluteness of his sovereignty ; we expected that this should have fallen to us as a princely Inheritance . And therefore Adam falling , 't is but just , that the entail of sin and death , should also be fix'd on us . As Job said , Job 2.10 . Shall we receive good from the Lord and not evil ? so may we say in this case : Would we have been content to have the benefit of Adam standing ? and shall we not also be content to have the mischiefs of his fall ? This , certainly is but reasonable : For we must needs grant this an equal rule , that by the same law a person may come to receive good freely upon his obedience , he should also receive the contrary evil deservedly , upon his disobedience . Now , if God had made Adam a publick head , only to have conveyed evil to us upon his offending , who could have replyed against God ? Much less when he put him in such a state , that would have proved to us so beneficial , if he had not offended .

So then you see , 't is very reasonable , that Adam's sin should be accounted ours . And these things put together will tend to establish us in this Doctrine .

2. Being firmly established in belief of this truth , let us charge this sin upon our selves , and be humbled for it before God . Let none transfer all the blame to Adam , and think with themselves , they are Innocent : for we are all guilty , being confederates with him . I shewed you before , that all Adam's sins are not made ours , no more than the sins of our immediate Parents ; because Adam by the fall lost his publick capacity . That therefore which at present I am pressing you to , is only to be humbled for Adam's first sin .

Neither are we to be charged with all the aggravations of this first sin . We did not personally commit it , as Adam did . We were not the murderers of mankind , as Adam was . Those aggravations were peculiar to Adam . But as for other aggravations of it , the guilt of them redounds to us as well as Adam : which therefore calls on us to deep humiliation ; because this sin , as chargeable on us , is a very great sin , Tho it may seem but a small sin , the eating of an Apple , or some such thing ; yet , I say , it was a great sin , a complicated sin , that contained in it many other sins . I shall instance briefly in some of them , to render this sin the more odious , and to stir up the greater humiliation for it .

1. It was flat disobedience against God . God had said , Thou shalt not eat of the tree of knowledge of good and evil : but Adam did eat , notwithstanding the command of the great God . Which disobedience of his was so much the greater , because of the smallness of the thing forbidden . The smallness of the thing often aggravates the offence . To dare to offend the great God in a small matter is no small disobedience . I may allude in this to the Speech of Naaman's Servant to him , 2 King . 5.13 . My father , if the Prophet had bid thee do some great thing , wouldest thou not have done it , how much rather , when he saith to thee , Wash and be clean ? So in this case , if God had forbidden the doing some great thing , should he not be obey'd ? how much more when he forbad so small a thing ?

2. It contained great ingratitude in it . God had enrich'd Adam with variety of Mercies ; he had endued him with his own image , he had made him the Lord of this lower World , and gave him all the Trees of the Garden , one only ●xcepted , by Eve's own confession , Gen. 3.2 , 3. Now for Adam to take of this Tree , when God ●ad reserved that only from him , 't was great ●ngratitude , enough to make him blush to look God in the face .

3. It contain'd much pride in it . He could not be content in the place God had set him , but must needs be affecting an higher station ; yea , climbing to the top , endeavouring to be like God himself . Said the Devil , Ye shall be as Gods knowing good and evil , Gen. 3.5 . And Adam hoped to be so indeed : He was so puft up with this conceit , that he presently transgressed . Probably the Devil in the Serpent might allure them thus : I , you know , am a Beast of the Field , of a lower nature by far than you , uncapable of reasoning or holding a discourse ; yet I , you see , by eating of this Tree , have exalted my nature equal unto yours , I can now discourse and talk with you : if therefore you eat , certainly your nature will be highly exalted , you will become like God himself . Whether in this or somewhat else lay the force of the temptation , 't is evident the transgression contain'd much pride ; there was an affecting of an higher state .

4. It contained horrible infidelity , and very dishonourable thoughts of God . God had told our first Parents , In the day they eat they should surely die , Gen. 2.17 . But they gave no credit to God'● word ; yea they believed the Devil before God For when God had said , Ye shall surely die ; and the Devil said , Ye shall not surely die ; they hearkened to the Devil the Father of Lyes , and believed not the God of truth . Thus they mad God a liar , and had very dishonourable though● of him .

Many other sins are likewise included in th● first sin ; as Theft Sacrilege , Curiosity , Wanto●ness , &c. but these are sufficient to excite tho● that are duly considerate to be humbled for it .

Let us therefore , my beloved , humble our selves before God for this first sin .

Q. What acts of Repentance and Humiliation should we put forth upon the account of it ?

R. Among others these following .

1. We should bewail it . This in Scripture is set forth as an act of Repentance , Joel 1.13 . and this we should put forth for Adam's first sin . Being convinced of our legal participation of it , we should bewail it , and the woful condition that our selves and all men are brought into by it . 't was this that opened the flood-gates of misery , which like a torrent hath broken in upon mankind . All our miseries , afflictions , and crosses , all our sufferings , sorrows , deaths , do take their rise from this sin ; which therefore calls for lamentation . The light of nature will teach this , that we ought to bewail the cause of our misery . And 't is observable , there was a solemn bewailment of this sin , a long time in use among the Heathen , those especially of Japhet's posterity , in their Religious Ceremonies , for 3000 years after and upwards . Thus the Grecians in Orgiis Bacchi , in their Sacrifices or Ceremonies of Bacchus , bruising Serpents , and carrying them on ●heir heads , used to cry Evah , Evah . Which pointed clearly at that mischief , the Serpent and Eve did us , in his first tempting to , and her eat●ng the forbidden fruit ; the Serpent beguiled her , and his head was to be bruised . Which thing , tho' they did blindly , being ignorant of the first design of it , it being worn out ; yet in that the practice was thus continued in those so ancient Mysteries of Worship , argues that in times nearer the fall , when the memory of this was fresher , 't was intended for a bewailing that first sin and fall , and the miseries and evils , which the sin of Eve , by the Serpent's malice , brought on all mankind . And as the Heathen bewailed this sin in the effects of it ; so also should we , especially being better instructed from the Word .

2. We should confess it . We should own the guilt of this sin , and so take shame to our selves by confession . This also in Scripture is set forth as another act of Repentance ; yea the whole is sometimes denoted by it , as 1 Joh . 1.7 . If we confess our sins , God is faithful and just to forgive them . And so among other penitential acts for this first sin , we should confess it , and humble our selves in this respect also . The Heathen bewailed the miseries that followed upon this sin , but they knew not the cause , nor the imputation of the guilt thereof . But we that are enlightened by the Word of God are in this manner to humble our selves for it , as well as for any of our own sins . For this , in truth , is our own sin . It is proprium peccatum , our own sin legally , tho' not propriae operationis , of our own committing . Accordingly David bewailed and confest it as his sin , Psal . 51.5 . Behold , I was shapen in iniquity : and in sin did my mother conceive me . Piscator and others think that David in this Verse hath both parts of Original Sin distinctly in his eye ; namely , the guilt of Adam's first sin imputed to us , in that first clause , ( behold , I was shapen in iniquity ; ) and Inherent Corruption in that other clause , ( and in sin did my mother conceive me . ) David then confesseth this sin , and for himself in particular . He mentions not all mankind , tho' 't is the sin of all , but he loads himself with it , I and I , and puts the confession of it among the rest of his actual sins , and seeks a personal pardon for it together with the rest . And so must we , if we desire to have it pardoned .

3. We should judge our selves for it . Repentance in Scripture is set forth by an act of judging our selves , that we may not be judged of the Lord , and condemned with the world , 1 Cor . 11.31 , 32. Now , as in Repentance for other sins , that we personally commit , we should judge our selves , pronounce a Sentence of Condemnation on our selves , as the phrase there imports ; so also with reference to Adam's first sin , we ought to judge our selves for it , and own our selves worthy of Condemnation on the account of it . The reason is this , because God judgeth us for it : and what God judgeth us for , we are also to judge our selves for , before him . For in so doing , we do but take part with God , and conform our minds unto his Judgment and Will , and thereby also prevent God's judging us , as in that forequoted place . Now , that God judgeth us for that sin , is very plain from that of the Apostle , Rom. 5.16 , 18. The judgment was by one to condemnation ; but the free gift is of many offences unto justification , — Therefore as by the offence of one judgment came on all men to condemnation ; even so by the righteousness of one , the free gift came upon all men to the justification of life . By those words , Judgment came on all men to condemnation , he manifestly means , that upon Adam's so sinning , there issued forth from God ; the judge of all the world , a Judgment pronouncing all men criminally guilty of sin , which endeth in a Sentence of Condemnation . If you ask to what they are condemned ? I answer , to Death , yea Eternal Death , as the demerit of this first sin . This appears from the opposition , that the Apostle makes in this place . Condemnation , or {αβγδ} , is opposed unto Justification of Life ; and so , a condemnation to death is thereby intended . And that death , such as is opposite unto that life , which follows upon Justification ; and therefore Eternal Death , as the other is Eternal Life . Thus we learn from this Scripture , that God as Rector and Judge of the World , pronounceth on all men a Sentence of Condemnation , for this first sin of Adam . Now what guilt , God as a Judge pronounceth on us , in and by virtue of that one offence , and sentenceth death thereupon ; that , we as poor guilty creatures , ought to take upon our selves , and judge our selves by .

4. Lastly , We should mourn for it after a godly sort . This is another act of Repentance , mentioned in Scripture , 2 Cor . 7.9 . Now I rejoyce not , that ye were made sorry , but that ye sorrowed to repentance , for ye were made sorry after a godly manner , {αβγδ} , according to God , as 't is in the Original , i.e. according to God's concernments that are found to be in a sin , and reflections upon him in that sin , which any way cast dishonour upon God . And upon search we may find many great Reflections upon God in this first sin ; as a contempt of his Majesty , a despising his Wisdom and Goodness , a putting God from his Throne , a jealousie that God envy'd , and kept man from happiness in forbidding that fruit ; and many other Reflections in that first sin , that had a malign aspect on God ; and for these we ought to mourn , if we mourn at all . Tho' we did not personally commit it , and destroy the World by it ; yet we share in the guilt of it as private members , and the aggravating circumstances thereunto belonging . And therefore we ought to mourn for it ; and to pray to God for the pardon of it .

These are some of those acts of Repentance and Humiliation , that we should put forth upon the account of that first sin .

3. Lastly , Being duly humbled for Imputed Sin , or Adam's first sin , endeavour to get an Interest in Imputed Righteousness . This is the remedy of Imputed Sin . Christ and Adam are set forth in Scripture as two publick Heads ; and in the knowledge of these two , ( as saith an ancient Father ) Propriè fides christiana consistit , the Christian Faith doth properly consist . By Adam we are cast , by Christ we must be cleared . By Adam we are guilty , by Christ we must be righteous . And as the sin of Adam redounds to his Posterity to condemnation : so the righteousness of Christ redounds to Believers to justification , Rom. 5.18 , 19. As Adam at the fall ruin'd the World by his sin , the Imputation of it ; so Christ is sent to be a Saviour of the World , even those that believe , through the Imputation of his Righteousness . Hence he is said to be made sin for us , that we might be the righteousness of God in him , 2 Cor . 5.21 . 't is not said , that we might be righteous in our own persons , and so be justified for Inherent Righteousness : but , that we might be made the righteousness of God in him ; plainly implying , that 't is his Righteousness , the Imputation of it , that must justify us , as 't was Adam's Sin , the Imputation of it , did at first condemn us .

Q. But how do we come to have an interest in Imputed Righteousness , and the Justification of life consequent thereto ?

R. By Union unto Christ . Without union to Christ there is no communion with him in his benefits . But so soon as we come to be united unto Christ , then do we begin to have Spiritual Life ; to have a life of Pardon or Justification , and a life of Holiness or Sanctification ; answerable to the Deaths we had from Adam , both Legal and Spiritual . So that in Christ we have a full remedy of all that mischief , of that Sin and Death , we contracted by Adam . And as we come to share in the one , so we come to partake of the other : for there is a resemblance as to this also .

If therefore you ask me , How we came to be made partakers of Adam's guilt , and the death consequent thereupon ?

I answer , 't was because of our Union with him ; because we were legally united to him , who was our Federal Head . And so , in like manner , if you ask why Christ's Righteousness is imputed to us , and accounted ours ? I answer , 't is because of our unity with him , Christ being our Legal Head and Surety . And hence we read , that the righteousness of the law is now said to be fulfilled in us , Rom. 8.4 . because our Surety hath fulfil●ed it for us ; and therefore the Law accounts it as tho' 't was fulfilled in us , who make with our Surety , in conspectu fori , but one legal person .

This briefly as to that Question , how do we come to have an Interest in Imputed Righteousness ? namely , by Union .

Q. But what is it , that unites us unto Christ ; or how may we come to be united to him ?

R. By believing in him . Christ comes to dwell ●n our hearts by faith , Eph. 3.17 . 't is by Faith ●lone we receive Christ , and feed upon him , Joh . ● . 12 . ch . 6.56 . 't is Faith on our part is the ●ond of Union . Hence we are said to be justifi●d by Faith ; and Faith is said to be imputed to Righteousness , Rom. 5.1 . Rom. 4.5 . Not that ●he {αβγδ} credere , the very act of believing is our ●ustifying Righteousness . But Faith justifies us , ●nd is counted to us for Righteousness , as it is ●onsidered Instrumentally and Relatively , as it ●ath respect to , and gives us an interest in Christ's ●ighteousness , which is only imputed to believ●g Souls , Rom. 3.22 . Even the righteousness of ●od , which is by Faith of Jesus Christ unto all , and ●on all , that believe .

Q. But what is it to believe in Christ , so as to 〈◇〉 united to him , and to have an interest in his ●ighteousness ?

R. 1. Negatively , It is not merely to believe that ●●rist is the true Messiah ; or to give a naked as●nt to the truth of the Gospel . We may have ●is , and yet be destitute of that Faith , which ●●ves an interest in Christ's Righteousness . Not ●●ly Hypocrites , but wicked men , yea the Devils themselves , believe Christ to be the true Messiah ; and give a general assent to the Gospel . 't is said of the Devils , they believe and tremble , Jam . 1.19 . And some of them , when Christ was on Earth , owned him , to be the Christ , th● holy one of God , Luk . 4.34 . But who will cal● this a Justifying Faith ? The Scriptures tell us , we are justified by Faith , Rom. 5.1 . But if this is the nature of Justifying Faith , to yield a naked assent to the Gospel , and to believe Jesus to be the true Messiah ; who is there in the Christian World , that will not be justified ? Let us no more say , as Christ doth , Matt . 7.14 . Strait is th● gate and narrow is the way , that leads to life , an● few there be that find it : for if this Doctrine hold true , wide is the Gate and broad is the Way , an● few miss it . I conclude therefore , that justifyin● Faith is somewhat more than a naked belief , ● general assent : this is common to the godly an● the wicked .

2. Neither is it to have a full and confiden● perswasion , that our sins are pardoned , and tha● Christ died for us in particular . Many that ar● Subjects of Justifying Faith are yet without thi● full perswasion . For all true Believers have no Assurance . Scripture and daily experience teach that many of God's Servants walk in darknes● and see no light ; or at most they have bu● a twilight , a kind of mixture of light and darkness , as the Prophet speaks , Zech . 14.6 . wherea● others that are destitute of saving Faith are ver● confident of their good estate . Thus it was wit● the foolish Virgins . They confidently expecte● to enter into Heaven , till Christ shut the Ga● against them , Matt . 25.11 , 12. So that I conclude , that Justifying Faith doth not lie in a full perswasion , that our sins are pardoned ; much ●ess in a groundless or confident perswasion , that God will do all , and that nothing is required on our part , but meerly and stoutly to believe the promise . This is but to delude our selves . Therefore ,

3. Positively , To believe on Christ to the Salvation of our Souls , is to close with Christ on the terms he is offered . The Scripture sets it forth by receiving of him , Joh . 1.12 . But as many as received him , to them gave he power to become the sons of God , even to them that believe on his name . To receive Christ and to believe on Christ in Scripture language are the same thing .

Q. But what is it to Receive Christ ?

R. 't is to take him on the terms he is offered in the Gospel ; in his Cross as well as Crown , in his Precepts as well as Promises , and in one Office as well as another . Christ is set forth as a Prince and a Saviour , Act. 5.31 . And under both these notions we must receive him , if so be we would be saved and justified by him . And in this , ( as I conceive ) lies the nature of Justifying Faith .

Saith God in the Gospel to guilty Sinners , if you would be pardoned , justified and saved , then it must be through Christ the Mediatour . His Blood must cleanse you from the guilt of your sin , in order to free you from Death and Condemnation , and his Righteousness must answer the Law for you , in order to give you a right to Life .

Lord , saith the true Believer , I heartily close with him on these terms . I leave my self on his Blood and Righteousness for pardon and acceptance . I see my Repentance can't satisfie the Law . I see the shortness of the best of my Obedience . Therefore I renounce mine own Righteousness as filthy rags ; and all other confidences in my self , and thankfully depend on Christ's priestly Satisfaction and Righteousness , for my justification .

But saith God farther , my Christ must not be divided . If he save you as a Priest , he must rule you as a King . For I have anointed him , to be a Prince as well as Saviour ; to give you Laws and to subdue your Lusts , as well as to satisfie my Justice , and to save you from Hell .

Content , saith the humble believing Soul . I thankfully embrace him upon these terms . I give up my self to his Government . I willingly take him for my Lord to rule me , as well as my Priest to satisfie for me . I subscribe to his Laws , as just and good .

But , saith God farther , my Christ is a crucified one ; and you cannot , you must not divide him from the Cross . If you will receive him , you must deny your selves and take up your Cross and follow him , Matth . 16.24 .

Lord , saith the true Believer , I am willing to take him , Cross and all : and hope nothing shall separate from his Love , whether Bonds or Persecutions , Life or Death .

This is to receive Christ , or believe in him . And herein lies the nature of that Faith , which unites us to Christ , and which gives us an in●erest in his Righteousness .

Believe therefore on the Lord Jesus , receive ●im as offered in the Gospel : and then you shall ●e justified and quickened by him ; then you ●hall have an interest in Imputed Righteousness , which is the remedy of Imputed Sin .

Sermon Third . EPHES . II . 1.

— Who were dead in trespasses and sins .

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

In speaking to this point , before I descend to a more distinct and particular consideration of it , 't will be needful in the first place , to explain in the general , what is meant by Spiritual Death , and what it includes .

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

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

Answerable to this , there is a twofold Death .

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

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

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

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

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

2. There is a Positive death in sin , whereby we are alive to what is evil . I call this a Positive death , because there is something positive in it . 't is called in Scripture , a law in the members , a body of death , and the law of sin , Rom. 7.23 , 24 , 25. All which expressions denote more than a mere privation . It is true , a dead body hath no similitude , to express the positive part of this Death , as having no active living principle remaining in it . But now in the Soul , there is an active living principle , that positively works in all ways of Sin and Death . So that notwithstanding its active power , it may be called the death of the Soul ; because we are lively only to that , which is our death . For the more lively we are in sin , the more dead we are in sin ; for thereby it gets the greater strength in us , and power over us , and so disables us to what is good .

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

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

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

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

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

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

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

R. I answer , 't will appear both from Scripture and Reason .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

APPLICATION .

Is it so , that we are , privatively spiritually dead ●n sin , as being deprived of Original Righteousness , ●nd having no ability to what is spiritually good ?

1. This will shew us the great need of Regene●ation . What is Regeneration , but the restora●ion of God's Image in us ; the restoring us in ●ome measure to our primitive rectitude and original righteousness , which we lost by the fall ? ●o the Apostle sets it forth , Eph. 4.23 , 24. where ●peaking of Regeneration , he calls it , a being re●ewed in the spirit of our mind , and a puting on ●f the new man , which after God is created in righ●eousness and true holiness . The expression al●udes to man's innocent state , wherein he was made in the Image of God , antecedent to any act of obedience . Which Image of God , being ●ost by the fall ; hence we stand in need of Regeneration to repair that loss .

2. Hence learn the great Impotency of man by nature . He is spiritually dead to all that is good . The natural man , whatever his parts , or acquirements be , yet in the things of God he is an Impotent creature . He is dead in sin , he canno● put forth a spiritual good act . The Scriptur● speaks plainly touching man's Impotency ; no● only telling us in the general , that we are dea● in sin , as in my Text : but also more particula●ly , that the natural man cannot know , 1 Cor . 2 . 1● cannot believe , Joh . 6.44 . cannot obey , Rom. 8 . ● cannot think a good thought , 2 Cor . 3.5 . cann●● speak a good word , Matth . 12.34 . yea , cannot ● any thing that is spiritually good , Joh . 15 . ● what a poor Impotent thing then is the natur●● man , that can of himself , neither know , nor b●lieve , obey , nor think , speak , nor do any thin● that is good ? And this being so ; what will b●come of that great noise , that is made in th● world about Free-will . But this leads to th● next use .

3. Hence learn a plain confutation of the Aminian Doctrine , touching man's power and fre●-will . The Arminians tell us , that man since t● fall , hath a power to convert himself , to belie●● in Christ , and put forth acts of evangelic●● obedience . And that in order hereto , he do not stand in need of any special grace , but on● of that which is common to all , that sit und●● the ministry of the word , namely , moral gra●● or moral suasion ; which moral suasion does n● confer any new strength , only excites him to u● the power he hath already . And this they thi● is sufficient to Faith , and other spiritual go●● works .

A Doctrine , quite contrary to the scope of t●● Gospel , which ascribes our conversion , fait● and repentance , to the power of God , and free-grace , Psal . 110.3 . Eph. 2.8 . not to man's pow●r and free-will . Which Doctrine also is plain●y confuted from my Text and Doctrine . For if ●y nature , we are spiritually dead to all that is good , then we have not a natural active power , ●nd free-will to spiritual good actions . For if we ●ad , then we should not be dead in sin ; some ●ife toward God , and that which is good would ●e left in us . Whereas the Apostle tells us ●oundly , we are dead in sin . He doth not say , we are wounded and weakened by the fall of Adam , and are indisposed to a spiritual life , which we shall not mind , unless excited by moral Arguments : but he tells us plainly , we are dead in sin , as having no more ability for the duties of the spiritual life , than a dead man hath to the duties of the natural ; for in this is the allusion .

But to prevent mistakes , we do not deny all kind of free-will . Let me therefore state the point briefly in a few Particulars , that so we may distinguish truth from error . And ,

1. When we dispute concerning this Doctrine of free-will , the Question is not , whether man since the fall hath free-will in a natural sence . This is granted and generally own'd . Austin as well as Pelagius ; Calvin as well as Arminius unanimously maintain , that man has free-will in this sence . All that the Orthodox say in this point is , that the will is corrupted and disposed to evil , as the other powers of the soul are . They freely grant , we have not lost the power of willing , in genere entis , in a natural sence : only it is corrupted , in genere moris , in a moral sence . If therefore we take free-will in a natural sence , and understand by it no more than a freedom from coaction and external violence , so that a man doth will and chuse , and do what he doth upon counsel , reason , and advice leading him thereto ; there is no controversie in the present business . For freedom of will in this sence is essential unto man . It is as essential to him , a● reason it self . And therefore to strip , or spoi● him of this , were to turn man into a brute .

The Question therefore is not , whether man has free-will in a natural sence , in respect of th● subject : but in a moral sence , in regard of th● object , whether man has free-will to that whic● is good .

2. Neither is the Question , whether man ha● free-will in a moral sence to external good action● This is granted . For tho' he cannot do an evangelical good work , that is pleasing to God ; fo● they that are in the flesh , ( in their unregeneracy cannot please God , Rom. 8.8 . yet the natural ma● can do many moral good actions , I mean such a are materially good . And hither we refer the virtues of the Heathen , and the good works of unregenerate men before faith . For , ( as a judicious Divine speaks ) tho' man be much criple● since the fall in morals , yet he is not wholly dea● to them , as he is to spirituals . A man may brea● off his sins by righteousness , and his iniquities b● shewing mercy to the poor , as Daniel told Neb●chadnezzar , Dan . 4.27 . The young man in th● Gospel , yet out of Christ , morally kept the Law And so may men under the Gospel keep the outward and material part of the precept . Yea , th● very Heathen and Pagans themselves did not on●● by nature in part know the things written in ●he Law , but they did by nature do them , as the ●postle sheweth , Rom. 2.14 . For the Gentiles that have not the law , do by nature the things con●ained in the law . They did them by the power ●f nature and free-will . Upon this stock , toge●her with the help of common providence and ●oncourse , they bore many excellent and wor●hy fruits . What contempt of the world ? what ●dmirable patience under afflictions ? what sobriety and temperance ? what bowels of compassion to men in misery ? and what devotion in the external worship of their Gods , did eminently appear in many of them ? And these works , tho' they were not according to the exactness of the Law , and they failed also in the manner of them , and could not please God for want of faith in them , Heb . 11.6 . yet so far as they were agreeable to the law of nature , and in regard of the materiality of them , so far they were pleasing to God , and not offensive to him , as their sins were . Now , for such moral acts of righteousness as these , man since the fall hath free-will . But tho' he hath free-will in some sence to moral good actions , yet he hath no freedom to what is spiritually good ; he hath not free-will in a spiritual sence . The carnal mind is enmity against God , it is not subject to the law of God , neither indeed can be , Rom. 8.7 . with respect to evangelical and spiritual good acts , Christ tells us plainly , without him we can do nothing , Joh . 15.5 . i . e . nothing spiritually , nothing acceptable , because no such fruit can arise , where faith the root of such fruit is wanting ; Vid . Charn . Vol. 2. p. 177.

3. Lastly , Neither is it controverted , whether the work of faith , regeneration and conversion is carried on by moral suasion in the ministry of the word . For this also is granted , that the Holy Ghost makes use of this , as the ordinary means of faith and conversion . We do not assert , that faith and other graces are infused into persons living idle , and taking no care about their salvation : but ordinarily in the diligent use of those means , which God hath appointed and sanctified to this purpose , such as prayer , reading , attending on ordinances ; which means in those that are elect , are made effectual by the blessing of God , in a way of moral suasion , to the production of faith and conversion in the soul .

The Question therefore is not , whether faith and conversion are usually promoted and carried on by moral suasion : but whether this of it self is sufficient to produce these graces in us ? They say it is : but we deny it ; because of that moral impotence we are under , by reason of our spiritual death in sin . For seeing by nature we are spiritually dead , we are no more able to quicken our selves to a spiritual life , or perform the duties of the spiritual life , whilst unregenerate , than a dead man can raise himself out of the grave , or put forth the acts of the natural life .

4. This Doctrine may serve for advice in these following particulars .

1. Let us all reflect a little on our natural state with respect to this death , and be humbled for it . There are three things in this death , that call on us to humiliation .

1. Because we are hereby void of all that is ●ood . We have not by nature the least dram of ●race , the least spark of habitual holiness left in ●s . In us , in our flesh , ( and we are all by nature ●othing but flesh ) there dwells nothing that is ●ood , Rom. 7.18 . This therefore should be mat●er of deep self-abasement , to think there is no●hing of good in us ; no gracious habit , no holy ●isposition ; but that our natures are rather like 〈◇〉 lump of terra damnata , as the Chymists call it , namely , that which is the dross of their distilla●ions , out of which they have distilled all that ●s good . Thus our natures are like this dross , or rather to make use of the Scripture comparison , they are like cursed earth , that hath not the least good seed in it ; and therefore is fit to be rejected and burned , Heb . 6.8 . And is not this matter of humiliation , to reflect on it ? If there was but something of good in us , some gracious and holy dispositions toward God ; why , 't would be a means of our preservation . As in Isai . 65.8 . The Vine that hath but one cluster of Grapes in it , one saith destroy it not , for there is a blessing in it ; some good in it , which it is pity to have destroyed . Ay , but by nature we have no good in us , we are all of us an empty Vine , as God speaks of Israel , Hos . 10.1 . And therefore we have cause to judge our selves not worthy to live , and to be deeply humbled at the thoughts of it . As also ,

2. Because by this death we are not only empty of good , of habitual goodness ; but are render'd uncapable to answer our End. The end of man is to glorify God . Now we cannot glorify God more than by our obedience . Herein saith Christ , is my father glorified , if ye bring forth much fruit , Joh . 15.8 . Now , we by this death are render'd uncapable of yielding to God acceptable obedience , and so of answering the end o● our being ; and therefore it is matter of Soul-humbling reflection . Especially if we do bu● compare our selves with the other creatures . The other creatures retain most of their native goodness , which God put in them , and are good fo● those ends they were at first appointed ; as the Sun , Moon , Plants , Trees , and other inanimate and sensitive creatures . But we , ( to make us● of our Saviour's comparison ) are as salt that hate lost its savour ; and so is fit for nothing but the dunghill : because , tho' it hath a being still , yet it hath lost its goodness , for that end it was appointed . And so we , ( my Brethren ) have los● our goodness with reference to our end ; we are as Salt without savour . Or to make use of the Prophet's allusion , Ezech . 15.4 , 5. we are as the Wood of the Vine , of no use , unmeet for service ▪ And therefore it should humble us to think of it As also ,

3. Because this death is not only our misery , but also our sin . All sin whatever is just cause of humiliation . Now this spiritual death is our sin ▪ It is not a meer negation of grace , but 't is a privation of what ought to be in us . It is carentia entitatis debitae inesse ; 't is the want of that goodness we ought to have , and that according to the law of God , which requires our natures to be spiritual and holy , yea to be holy as God is holy , Lev . 19.2 . according to the pattern of our first creation , for we were created in the image of his holiness .

2. Let those that are quickened by Christ , bless God for it . You , my Brethren , did not deserve it more than others : no , 't was merely of free grace , Eph. 1.5 . However others ascribe their Conversion and Regeneration to free-will : let true Christians set the crown on the head of free-grace . 't is grace , free grace , that makes us to differ , not only from others , but our former selves , if there be a difference , 1 Cor . 4.7 .

3. Lastly , let those that are under this spiritual death , endeavour to become sensible of it , and pray to God to be delivered from it . The whole , saith Christ , need not the Physician , Mat . 9.12 . Persons seldom go to Christ for a cure , till they find themselves sick or wounded . Endeavour therefore from my doctrine to be sensible of your spiritual death in sin ; and then pray to be delivered from it . My doctrine tends not to drive you to despair , but to drive you to your knees ; and to make you know , that God will have us beholden to him for every good thing ; it is he that works in us both to will and to do , Phil . 2. ●3 . Tho' we are spiritually dead in sin , as being empty of all good by nature , having no free-will to what is spiritually good : yet we can pray to God for his grace ; this is the means of God's own prescribing , Eze . 36.26 , 37. compared . And there is good encouragement , as our Saviour sheweth , Luke 11.13 . If ye then that are evil know how to give good gifts unto our children : how much more shall your heavenly father give the holy spirit to them that ask him . Pray therefore for habitual grace , this is the remedy of this spiritual death . And if you would have your Prayers effectual , pray in sincerity ; my meaning is , join endeavours together with your prayers . Pray and read , pray and practise what is in your power , pray and attend the ministry of the word , and other gospel institutions : and this is the way to obtain this blessing .

Sermon Fourth . EPHES . II . 1.

— Who were dead in trespasses and sins .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

't is plain therefore from our own experience , that our natures are corrupted .

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

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

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

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

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

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

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

APPLICATION .

Is it so , that we are by nature thus depraved and corrupt ? Then ,

1. Hence learn a Confutation of the Pelagian doctrine , which denies the being of Original sin .

Pelagius was an Heretick , that lived about the fourth Century . Concerning whom , Mr. Fuller in his Church history makes this remark ; that the same day wherein Pelagius was born in Brittain , St. Austin ( who stiffly opposed his Heresie . ) was also born in Africk : divine providenc● so disposing , that the poison and the Antidot● should be twins in a manner , in respect of th● same time .

As to this doctrine ; he denied the being of Original sin , Imputed and Inherent . He would not allow that Adam's first sin is imputed to us , or that we derive corruption from him : but all the harm that Adam did us was to bring in a bad Example , which we all follow ; and in no other sence did we sin in Adam .

A pernicious doctrine , that has a tendency to subvert the whole gospel ; as sad experience plainly tells us from the writings of the Socinians , who have embraced and improved this Pelagian heresie . For suitable to it they have framed a notion of Christ's righteousness and grace through him ; telling us that as in Adam we all sinned by Example , so all that Christ did was only to give us a good example , and so shew us the way to heaven ; and so they deny Christ's merit and satisfaction , and at once overthrow the whole gospel . Of such fatal tendency is the Pelagian heresie .

However , it is plainly confuted by my doctrine , which tells us , by nature we are dead in sin . We are Legally dead by reason of the guilt of Adam's first sin , as hath been formerly proved by many arguments ; which therefore confutes that first branch of this Pelagian doctrine , that Adam's sin is not imputed to us . And we are spiritually dead , as being deprived of the Image of God , and being depraved in our whole man , as hath also been proved by variety of arguments ; which therefore confutes that other branch , that we have no corruption of nature from Adam .

Whereas therefore they tell us , that we sinned in Adam only by Example ; it is an idle phancy , and contrary to the mind and scope of the Apostle , when he tells us , that in one man ( meaning Adam ) all sinned , and by his disobedience were made sinners , Rom. 5.12 , 19. not merely by imitation and example , that is not his meaning . There is , 't is true , a passing of sin from one to another by way of Example . As Jeroboam is said to cause Israel to sin ; and Eve Adam , by setting before them a bad example . And it is very probable , that this was the way , whereby most of the Angels fell ; whom Satan as an head , drew into the faction with him ; and those , whom his example prevailed not with , did and do stand at this day . But this is not the meaning of the Apostle here , that all men sinned in Adam by Imitation and Example . For then , not Adam the first man ; but the Devil , and Eve should have been assigned , as those by whose offence sin entred into the world . Because they were first in the transgression ; and sin entred into the world by their Example , before we had Adam's .

Farthermore , that this cannot be the meaning of the Apostle , ( as the Pelagians would perswade us , ) is plain from Infants , who sinned in Adam , as well as the Adult ; and therefore death passeth on them , even those that have not sinned after the similitude of Adam's transgression , Ro . 5.14 . which plainly shews that they are sinners : for God inflicts no punishment , where there is no fault . But how did Infants sin in Adam ? Not by Imitation , they are not capable of such a thing . It must therefore be by a participation of Adam's first sin , which by a just Imputation is become theirs ; and on the account of which their natures are corrupted as well as Adam's .

I might also argue from another circumstance in that context , in order to confute the Pelagian , doctrine , of our sinning in Adam only by Example and Imitation . And that is the scope of the Apostle . The Apostle in that place , Rom. 5. intends a comparison between Christ and Adam . And therefore he calls Adam Christ's figure , v. 14. in that both were made Publick heads : and so he runs a parallel between them , plainly declaring that Sin comes by Adam , as righteousness by Christ . Now Christ conveys not righteousness to all by Example ; for many persons saved by him , lived afore him , as all under the Old Testament . So neither doth Adam convey sin to all by Example ; for there are many thousand in the Pagan world , that run into all excess of wickedness , and never heard of Adam , and much less could propound his sin as a Pattern . Yet all ( 't is said , ) sinned in him : not as a Pattern , but as a Head and Parent .

And this the Apostle plainly shews us in the third verse of the chap. of my text , Eph. 2.3 . where he tells us that we are all by nature children of wrath . A plain argument , that we are all sinners by nature , ( by birth and generation , ) and not merely by Example . For if by virtue of our Natural birth we are children of wrath , then first we must be children of sin thereby : for God is angry with none but for sin .

Thus then the Scriptures make us sinners by nature , by birth , by generation : and not by Example and Imitation , as the Pelagians and Socinians would fain perswade us .

2. Hence see the absolute necessity of Sanctification . What is Sanctification but a healing the wounds of corrupt nature , a quickening of the Soul that is dead in sin , a repairing God's Image that we lost by the fall , and a restoring our Souls in some measure to their primitive rectitude ? And therefore it is necessary to faln man : and that especially on a double account .

1. In order to the pleasing of God here . They that are in the flesh cannot please God , Rom. 8.8 . Without faith , ( which is a fruit of Sanctification , ) it is impossible to please God , Heb . 11.6 . Till the spirit of God new mould and make us , we are all reprobate to every good work ; we are altogether unmeet for service . Actio sequitur hominem . As the man is , so are his actions . A carnal man cannot put forth spiritual good acts . Such as is the tree , so will be the fruit . It is our Saviour's own arguing , Matt . 7.18 .

2. In order to the enjoying of God hereafter . The Scripture is express and full in this point . Heb . 12.14 . Without holiness no man shall see God . See him he may , as a guilty Prisoner his just Judge , to receive his sentence of condemnation . But none shall so see him , as to enjoy him , unless they pass under the sanctifying work of God's Spirit . God hath plainly declared it in his word , and it is his unvariable purpose , that none shall be saved , but those that are sanctified , 2 Thes . 2.13 . Unless therefore God's decrees change , or his purposes fail , ( which will never be , for the counsel of the Lord standeth for ever ; ) unsanctified sinners , whilst such , shall never be saved .

Those that hereafter shall be admitted into heaven , they are made meet for it here in a day of grace , Col. 1.12 . They are first made meet by the Sanctifying work of God's Spirit , form●ng the temper and disposition of their Soul to this heavenly felicity : and till then , they are altogether unmeet for it .

What is heaven , but the enjoyment of God in the company of glorified and glorious Saints and Angels ? But a carnal heart , that knows and savours nothing but sensual delights , is altogether unmeet for this happiness . Heaven would be a burden instead of a pleasure to such an one , should he be taken up into it . For what delight can a polluted creature take , in the presence of an holy God ?

See therefore the necessity of the Sanctifying operations of the Spirit of God , to heal the diseases of our Leprous natures , if ever we would be meet for God's service and enjoyment .

3. Lastly , is it so , that we are spiritually dead , as being corrupted in our whole man ; which corruption in part does still abide in us , till the day of our death ? Then this may instruct even sanctified persons , always to be on their spiritual watch . To put in practice our Saviours advice , Mar. 14.36 . To watch and pray , least we fall into temptation . The whole world is full of snares ; and we walk upon them To some men their table , to others their credit , to others their employment becomes their snare : no wonder then if without great watchfulness we fall into temptation . Especially considering that proneness to sin that is in our natures , which like so much tinder is apt to receive all spark● of temptation . We read of Christ , that Satan could not fasten his temptations on him , because he found no corruption in him , Joh . 14.30 Ay , but 't is not so with our natures . There i● enough in us for Satan's temptations to faster upon ; which therefore should make us be o● our watch , especially considering the great power and efficacy of Indwelling sin . Believers may be taught the strength of it , by the effects i● produceth in a sinful world ; yea in regenerate persons themselves . If a Jonah fall into a pe● against God ; if a David wallow in adultery and blood ; if a Peter deny his Lord and maste● with a curse ; What may not we do , who have the same remainders of sin in us , if no● by far in a greater measure ? It is too too evident from Scripture and Experience , that believers themselves and eminent Saints have been often foiled by this home-bred Enemy . I shal● make a few remarks on some Scripture instances to stir us up to the more circumspection and so conclude .

Now concerning the persons thus foiled by it observe these particulars .

1. They were men of no mean rank , not Scholars of the lower , but higher form , persons o● some note and standing in Religion . Such were Noah , Lot , David and others . Noah ob●●ined this testimony of God , that he walked up●●ght before him , when the whole world had ●orrupted its way , Gen. 7.1 . Lot is noted as the ●nly Righteous person among a wicked generati●n of debauch'd Sodomites , 2 Pet . 2.7 . And ●avid by way of eminency is stiled a man after God's own heart . These were not men of an ●rdinary size , but higher than their brethren by ●he shoulders and upward ; not only in professi●n but real holiness : yet these all fell before Original corruption . That surely must needs ●e of mighty efficacy , that could hurry such Giants in the ways of God , into such abomi●able Sins , as they fell into . Yet such a Potent Enemy doth each of us carry about with him ●n his own bosom .

2. It is remarkable concerning these men , that they were not overtaken in their great sins ●t their first setting out in the ways of Religion , but after a long course of walking with God . Noah had walked some hundreds of Years uprightly , before he was so surprized as we read , Gen. 9. Righteous Lot seems to have been toward the end of his days , e're he defiled himself with the Abominations recorded , Gen. 19. And David arrived to very great experience , he had probably as much spiritual communion with God , as ever any of the Sons of men , before he was foiled by this enemy . Now to set upon , and prevail over such persons as these , of such standing and experience , argues a mighty power and efficacy : which therefore calls on us to stand on our watch . Who can look to have a greater stock of Inherent grace , to have more experience of God , and the excellency of his ways , than they had ? and yet we see how fearfully and shamefully they were overcome .

3. Lastly , another circumstance that heightens their sin , and shews the efficacy of inherent corruption , is the time of their committing those foul facts , namely , just after the receipt of great and singular mercies from God . Noah was but newly come forth of that world of water , wherein he saw the ungodly perishing for their sins , himself preserved in a wonderful manner : yet notwithstanding these were fresh in his mind , he falls into that grievous sin of drunkenness , Gen. 9.21 . Lot had newly seen God's judgments executed on Sodom ; he saw , as one speaks , Hell fire rained down from Heaven on unclean sinners : yet whilst these judgments and his own preservation were fresh in his mind , he fell into beastly Drunkenness and Incest , Gen. 19.33 . And it was when David was delivered out of most of his troubles , that he makes use of his peace and liberty , to commit Adultery , and contrive Murder , 2 Sam . 11.14 , 15. These falls in such seasons seem to be permitted for this very end , to instruct us all in the power and efficacy of Inherent corruption : and to make us watchful against its motions . As therefore we value the honour of God , the credit of Religion , and the peace of a good conscience ; let us mind this duty .

Sermon Fifth . EPHES . II . 1.

And you hath he quickened , who were dead in trespasses and sins .

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

Doct . All men by nature are dead in sin .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Q. But how shall we get Sanctifying grace ?

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

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

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

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

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

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

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

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

Sermon Sixth . EPHES . II . 2.

Wherein , in time past , ye walked .

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

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

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

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

2. Demonstrate the truth of the Doctrine . And ,

3. Make some Improvement of it .

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

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

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

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

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

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

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

2. Sin in respect of its more mediate or remote object , may also be distinguish'd into sins against God , and sins against Men . 't is true , all sin formally is committed against God ; hence that of David , Ps. 51.4 . Against thee , thee only , have I sinned . But yet materially , and more immediately , some sins are also committed against men , and offer injury to them as well as God . So that there is reason for this distinction , and 't is grounded on Scripture , 1 Sam . 2.25 . If one man sin against another , the Judge shall judge him : but if a man sin against the Lord , who will plead for him ? Sins against God are such as are directly and immediately committed against the Majesty of God . Such are Atheism , Idolatry , Blasphemy , Perjury , and Prophanation of the Sabbath . Sins against men are such as more immediately concern men ; Injuries and Damages , whereby our Neighbour in his Dignity , Life , Chastity , Wealth , Good-name , or any other way is offended or hindred . In a word , sins against God , are sins relating to the first Table : sins against men respect the second Table .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Oh! think of it sinners ; you that are unconverted ; 't is your own case ; apply it to your selves ; and consider what a dangerous path you are in . You take the very road to Hell ; the way that leads to eternal death : for sin leads down to the chambers of Death , to the flames of Hell .

Sermon Seventh . EPHES . II . 2.

According to the course of this World .

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

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

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

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

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

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

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

1. What is meant by the World . The word in Scripture hath a double acceptation : sometimes 't is taken properly ; at other times improperly and figuratively .

1. Sometimes 't is taken properly ; and so it signifies the whole frame of Heaven and Earth , with all its hosts . In this sense the word is used , Joh . 1.10 . The World was made by him , i.e. the elementary world ; the whole fabrick of Heaven and Earth . So also the word is used Heb . 11.3 .

2. Sometimes 't is taken improperly and figuratively . And so by a Metonymy it signifies the inhabitants of the world , Men and Women , even all Mankind . So the word is used , Rom. 5.12 . by one man sin entred into the World , i.e. into the inhabitants of the World ; the World of Men . And this also is twofold .

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

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

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

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

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

D. The course and custom of the carnal World , doth guide and govern unregenerate men . Thus 't was with the Ephesians in their Unregeneracy : and so 't is with the unregenerate still . They walk according to the course of this World ; they are guided by it . 't is true , the fashion of the world is changed from what it was in the Apostle's time ; yea , there is scarce an age passeth , but the World puts on new dresses ; but let the World alter never so much , yet still it will be the World , and the unregenerate will conform to it . The unregenerate Ephesians lived according to the age that then was : and the unregenerate live according to its age now . As the World alters , and puts on new dresses ; so the unconverted change their customs , and conform to its modes : for they are guided by it . This truth might be demonstrated from the whole current of Scripture , which plainly shews , that the unconverted have still conformed to the custom of the world in all ages of it , both as to their Morals , and as to their Religion .

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

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

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

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

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

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

APPLICATION .

This Doctrine may serve for Instruction and Caution .

First , For Instruction in these following particulars . Doth the course and custom of this world guide and influence unregenerate men ; then hence learn .

1. That the unregenerate are likely to change their Religion with the times . As the world goes with respect to Religion ; so they go with it , because they walk according to its course . Experience plainly confirms this . How frequent is it to see persons change their Religion , and like the weather-cock , turn about with the wind . When true Religion is in fashion ; and when 't will tend to promote their secular interest ; then none so forward for it as they . But let a storm of persecution come , yea perhaps but some little discouragement from men in power , and their strictness is gone , they can then comply with the customs of the World , as well as others . Of this kind were the stony-ground hearers , they received the word with joy for a time : but when the Sun of persecution arose on them , with its burning heat , they were straitway offended , Mat . 13.21 . So the Samaritans of old will needs be Jews , when Alexander the Great , favours and helps them : but when bloody Antiochus rageth against them , ( as in the time of the Maccabees ) then they pretend to be none of the kin . And thus 't is with other unregenerate persons , for the most part : they are not govern'd by a principle of Grace ; but by the course of the world ; and therefore they change as the world changeth , being influenced and guided by the course of it .

2. That the unregenerate have a bad guide . They are guided by the world that is full of sin , that lyeth in wickedness , as the Apostle tells us , 1 Joh . 5.19 . and is called in Scripture an evil World , Gal. 1.4 . 't is an evil World upon many accounts : namely , as 't is a discouraging World ; the World's gang and faction , I mean carnal men , they do what they can to discourage the godly in the pure ways of God . Yea , though themselves love a form of Religion , yet they discourage the power of it . Again , 't is evil , as 't is a deadning world . Carnal men , they deaden the affections to what is spiritually good . Let a person keep company with the men of the world , and be familiar with them , he will soon grow cold as to matters of Religion , in their strictness and purity , and find a deadness left on his Spirit . Again , 't is evil , as 't is a corrupting world . It tends to corrupt us both in opinion and practice . The opinions that are commonly going in the world are such as these , that a little Religion will serve the turn ; that the Flesh is rather to be gratified than mortified ; that Morality contains the whole of Christianity . These are some of its corrupt opinions ; whereby it tends to corrupt us in our principles . And not only so , but in our practice also . For 't is a common thing ; to see men that are conversant much in the world , the world of the unregenerate , to grow like them in their sinfull practices . If Swearing , or Drunkenness , and Debauchery be in fashion ; and find countenance with the generality of carnal men ; why they can swear , and be drunk , and be debauch'd as well as others . So that the world , may well be called an evil world upon many accounts , and therefore the unregenerate , who are influenced by it , have a bad guide . Learn ,

3. A distinguishing mark , between the regenerate and the unregenerate . One is of the world , and walks according to the course of it ; the other is not of this world , as our Saviour speaks , Joh . 17.14 . and therefore walks not according to its course . Here then is a plain difference between the regenerate and unregenerate . More particularly , these differences may be found between them .

1. There is a difference in their inward principles . The Spirit of the World , and the Spirit of God ; these are the principles , whereby they are acted . You will find this distinction , 1 Cor . 2.12 . for we have not received the Spirit of the world , but the Spirit which is of God . The Apostle is here speaking of regenerate persons ( himself and others ) and you see the Spirit , whereby they are acted , is not the Spirit of the world , which inclines persons to earthly things and corrupt practices . But 't is the Spirit of God , which inclines the Soul Heaven-ward and God-ward . Thus you see , there is a difference in their inward principles : One is earthly , the other heavenly . The one is acted by the Spirit of God ; the other is acted by the Spirit of the World .

2. There is a difference in their aims and ends . A regenerate person aims at God's Glory . The Apostle's advice , 1 Cor . 10.31 . is his practice . As Mephibosheth said to David , concerning dividing the estate between him and Ziba ; let him take all , forasmuch as my Lord is come again in peace , 2 Sam . 19.30 . So a gracious Soul can be content to part with all , so God may be glorified . The Glory of God is his great aim ; but 't is not so with the unregenerate ; their aim is self ; how to compass their worldly conveniencies , how to advance their secular interests , this is that which they aim at , they mind nothing but earthly things , Phil . 2.19 . Thus they differ in their aims and designs .

3. Lastly , There is also a difference in their course and conversation . The children of God , or regenerate persons , they walk according to the rule of the word , Gal. 6.16 . They walk after the Spirit , and not after the Flesh , Rom. 8.1 . But the men of the world , and the unregenerate , these walk , saith my Text , according to the course of this world , and after the flesh , as the Apostle speaks , Rom. 8.5 . They that are of the flesh do mind the things of the flesh .

2. This Doctrine may serve for Caution . Take heed of being guided by the course of this world . There is great reason for this advice : for if you follow the world's guidance , 't will lead you down to everlasting destruction . The most go according to the course of this world : and what becomes of the most of men our Saviour has told you , Mat . 7.13 . If you do as the most do , you must be content to have your lot with the most . But the most go down to the chambers of death ; there are but few that enter into Heaven , v. 14. and therefore take heed of the world's guidance . 't is the Apostle's advice , Rom. 12.2 . Be not conformed to this world . Do not conform to its customs and fashions , I mean those that are sinfull ones . I don 't say , but there are many customs and practices in the world ( namely in the world of unregenerate persons ) that are good and commendable . Vertue and Decency are things lovely in a mere rational eye . All that at present I aim at , is to caution you against the sinfull courses of this world , whether they respect our Morals or Religion . I conceive the Apostle has reference to both in the words of my Text . All sinfull practices relating to our moral or civil Conversation , whether they be extravagancies in our apparel , deceit in our dealing , or viciousness in our life . Again , all sinfull practices relating to the worship and service of God , whether it be Idolatry , Superstition , or whatever is contrary to the word of God : all these must be left . In these respects we must not follow the course of the world , nor be conformed to it . And therefore , Sirs , take heed of it . And by way of motive , consider with me these following particulars . Consider ,

1. You are but strangers in this world : and let this dis-swade you from conforming to its sinfull modes and customs . Unregenerate men , the World is their home . They desire to know no other place ; though at last they will certainly be driven from it to the place of darkness . But those that are regenerate they are not at home , they seek for a City whose builder is God , Heb . 11.9 , 10. In this world they are but strangers . David , though a King , and therefore had much of the world at command , yet he owns himself to be but a stranger , Ps. 39.12 . The Fathers of old dwelt in Tents . For the most part they lived a wilderness life . This World is not our Country . And therefore 't is very unbecoming Christians , ( who all profess with those of old , Heb . 11.13 , 14. to be strangers on earth , and to seek a Country ; ) to conform to the course of this world . Consider ,

2. The commands of God are laid upon you . God plainly forbids a Conformity unto the world . What more express , than that of the Apostle , but now mention'd , Rom. 12.2 . Be not conformed to this world . Regenerate persons , they are or should be the world's Non-Conformists . Non-Conformity to the World is allowed in Scripture , yea commanded ; be not conformed to this world . So 2 Cor . 6.17 . Come out from among them , and be ye separate , saith the Lord . We are positively enjoyned to separate from the world , to withdraw from all intimate Society with the wicked , to abstain from their sinfull customs and practices : and then for our encouragement , God doth promise to be a Father to us , v. 17 , 18. of that Chapter . Consider ,

3. Your past Baptism obligeth to it . In Baptism we were solemnly devoted unto God . We were baptized into the name , i.e. into the belief , authority , and service of each person , Father , Son , and Holy Ghost , Mat . 28.19 . We thereby professedly take God the Father , Son and Spirit , to be our God and Sovereign Lord ; and accordingly profess to renounce all his and our Enemies , particularly , the World , the Flesh , and the Devil . If therefore we conform to the course of this world , as before explained ; we act contrary to our baptismal Vow : and so are perjur'd in the sight of God . Think of it Christians : and let this motive and consideration sway with you , to make you take heed of conforming to the world , and walking according to the course of it .

Sermon Eighth . EPHES . II . 2.

— According to the Prince of the power of the Air , &c.

THE Apostle in this Verse is describing Satan as a mighty Prince , having under him two sorts of Subjects ; the powers of the air , and the men of this world . The former is intimated in that first sentence , ( according to the Prince of the power of the Air ) the latter in that second ( the Spirit that now worketh in the children of disobedience . ) Spirit in the Original is in the Genitive Case , and so it shews us that Prince is understood in this latter clause , as 't was exprest in the former . And so the words hold forth unto us , the two parts of the Devil's Kingdom . He is the Prince of the power of the Air ; and he is the Prince of the Children of Disobedience ; and according to this Prince the unregenerate walk .

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

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

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

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

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

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

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

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

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

D. 1. Satan , when permitted by God , can raise Storms and Tempests in the Air . He is the Prince of the power of the Air ; of its Hosts and Treasures . He hath power to use and command them at his pleasure ; when God gives him leave . An instance of this we have in Job , Chap. 1.19 . And behold there came a great wind , &c. The Author of this wind you shall find was Satan , v. 11 , 12. So Satan went forth from the presence of the Lord . And being gone forth , he caused this wind which smote the four corners of the house , the chief strength thereof ; and so it fell . A plain argument , that Satan can raise Tempests , when God gives him leave . He hath the Wind and the Stores thereof at his command : being Prince of them . Which also appears from those common reports we have from abroad . 't is reported of some in foreign Countries , that they trade with Witches for Winds . They buy Winds of the Devil to serve their occasions ; and accordingly have them . A most abominable Merchandice . And yet God permits these things ; and suffers the Devil to humour them in the matter ; therein fulfilling what he spake by the Prophet Is. 66.4 . Seeing they are willingly deluded by him . 't is plain then from these instances , that Satan can command the powers of the air ; can raise in it Storms and Tempests , Thunder and Lightning , when God gives him leave , as he sees fit . I shall make some little improvement of this Doctrine .

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

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

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

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

D. 2. That there is Order , Union , and Government among the Devils . I gather this Doctrine from that second explication of the power of the Air ; understanding thereby those Devils that are in it , whereof Satan is said to be their Prince . According to the Prince , &c. The term Prince is relative , and refers to Subjects . Now where there are Subjects , united together under one Prince ; there must needs be Order and Government . But thus 't is with the fallen Angels ; they are all united , as one Corporation , as one body politick , in one common head , called in my Text , the Prince of the power of the Air .

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

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

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

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

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

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

R. As I humbly conceive , 't is partly because he was the first that drew the rest into Faction , when they sinned against God ; hence we read of the Devil and his Angels , Mat . 25.41 . denoting to us , one chief Devil above all the rest , who are called his Angels , as 't is probably conceived ; because he , as the head of the Faction , drew multitudes of others into his party , who sinned with him . And partly by their own voluntary Subjection , being willing to unite in one head , in order to promote one common end , namely the opposing of Christ's Kingdom , and upholding their own .

APPLICATION .

All the improvement I shall make of this point , shall be only this ; to promote Union and Concord among Christians . The people of God , of all other , ought to unite ; because they are members of one mystical body , whereof Christ is the head . What , though they differ in some opinions and practices , that do not touch the Essence of Religion ; yet they ought to unite together , to promote and carry on the great common end , namely , the advancement of Christ's Kingdom . And therefore 't is matter of Lamentation , that there are such Schisms and Contentions among us . By Schisms , I mean not Separation from the Communion of this or that Church , for persons may be schismatical , that make no Separation , as the Apostle sheweth , 1 Cor . 11.18 , 20. where he tells us , there were Schisms among them , though they met in one place . By Schisms therefore at this time , I don't mean Separation from the National Church : but those unchristian Contentions , and uncharitable Alienations of Affection among Brethren , professing the same faith , and agreeing in fundamentals , only differing in some circumstantials . There is much of this Schism now going in the world . And therefore to remove those Animosities and Contentions that are amongst us ; that uncharitable Alienation of Affection among Brethren ; let me take an argument from my present Doctrine , yea , from the Union among the Devils themselves . 't is enough to shame us , that the Devil in some sense , may be proposed as a pattern to Christians . I shall endeavour to shew you the force of the argument , and to make it out . The Devils , you hear , have Order , Government , and Union among them . To what end ? why , 't is to uphold the business of their Kingdom ; and to oppose the interest of Christ and the Gospel . They are all united in this common end ; to which they make lower ends to bow , and lesser contentions to give way . Though they are contentious and quarrelsome enough in their own natures ; yet they all agree in this , to oppose the interest of Christ's Kingdom .

Now shall the Devils , my Brethren , agree together in one common end , to oppose Christ's Kingdom : and shall not Christians , the members of Christ , agree together for the advancing of it ? Is there Union in Hell , under one Prince , even Satan ? And shall there not be union among the Saints , to carry on the business of Christ's Kingdom , in a joint promoting a Reformation of Manners , under one head , even Christ ? Do the Devils lay by their private contentions , and their lower ends , for the advancement of that , which is publick and general : and should it not be so among Christians ? If it is not : the Devils themselves will rise up in judgment to our condemnation , if not of our Persons , yet at least of our Politicks . For in this respect they shew themselves wiser ( as well as the Children of this World , as the expression is Luk . 16.8 . ) than the children of light . Certainly , if duly considered , 't is enough to shame us out of that contentious and impolitick Spirit , that there is among us : among persons professing the same Religion , but yet differing in some circumstantials . A Spirit that tends to the scandal of the Gospel , to the weakning of Christ's Kingdom , and to the crumbling our selves almost to nothing . But to pass this : I proceed in the next place to the third Doctrine ; namely this ,

D. 3. That the place of the Devil's Kingdom and Government is the Air . I gather this , from the explication of the word Air ; taking it in general for the sublunary world , more especially , the airy part of it . The denomination of Kingdoms is taken from the place . The Kingdom of England , the Kingdom of France ; it denotes that Government that is in those places . So here , the Prince of the power of the Air , is the Prince of those Angels that are united into one Power and Kingdom in the Air : this being the chief place of their Kingdom .

Obj. But here 's an objection . Do we not read that the Devils or fallen Angels are cast down to Hell ; and are kept there in chains of darkness . God spared not the Angels ( saith the Apostle , 2 Pet . 2.4 . ) that sinned , but cast them down to Hell , and delivered them into chains of darkness , to be reserved unto judgment . So Jude Ep. v. 6. The Angels which kept not their first state , but left their own habitation , he hath reserved in everlasting chains under darkness to the judgment of the great day . How then do they hold a Kingdom in the Air ?

R. I confess , 't is matter of very great dispute , whether the ordinary place of the Devils be Hell , called also in Scripture the bottomless pit : or else the Air . The Scripture seems to speak both ways . Those fore-quoted places seem to intimate , that the ordinary place of their abode is Hell : and yet there are others that seem to intimate , that 't is in the Air , as my Text and other places . That which at present I have taken to defend , is this latter opinion ; that the place of the Devil's Kingdom is the Air .

I don 't deny , but that they are all judged to Hell ; and in this respect are cast down into it . And so the Learned Mr. Mede ( in his Diatribe ) understands that of the Apostle Peter ; ( he hath cast them down to Hell ) that Phrase ( saith he ) doth not necessarily signifie a present throwing them down to Hell : but a judging of them to Hell . As we say of a Judge , when he condemns a man to be hang'd , that he has hang'd the man ; or that the man is a dead man : though the man be not hang'd or put to death a long time after . So God judg'd them to Hell , and imprest upon their Consciences an everlasting Sentence of Condemnation ; which chain of Guilt and Condemnation , they always carry about with them , wheresoever they be . In this sense therefore they may be cast into Hell ; notwithstanding their Kingdom and ordinary residence be in the Air , as my Text intimates .

But farther , that they are not yet cast into Hell , and as yet confined to that place of torment , whereinto they shall be cast at last for ever to indure the wrath of God ; seems plain from other Scriptures , besides that of my Text . We read in Job of the Devil's compassing the earth to and fro , chap. 1.7 . The Earth is Satan's walk and compass ; wherein he seeks to do mischief . A plain argument , that he is not as yet fully confin'd to the Prison of Hell , and his place of torment . Which also seems plain from that of the Evangelist , Mat . 8.29 . ( art thou come to torment us before our time ? ) Being under some fears , that Christ was about to send them to Hell , to the bottomless Pit , they expostulate with him ; ( Art thou come , &c. ) as having their eye on the day of judgment . They knew not indeed when the day of judgment should be : but they knew it was not yet . And therefore they adjure Christ , as St. Mark records it , Mar. 5.7 . I adjure thee by God , &c. ( i.e. by the righteousness and faithfulness of God ; who in his sentencing us to Condemnation , has given us time till the day of judgment ) that thou torment us not . They knew Christ to be the Son of God , and they knew not but as such he might shew his prerogative ; and send them to Hell , and their place of torment before the day of judgment came . Which therefore makes them to expostulate the case , as in the former Scripture . Yea and to beg him that he would not do it , as you find it recorded , Luk . 8.30 , 31. And they besought him , that he would not command them to go out into the deep ( {αβγδ} ) into the Abyssus and bottomless pit , as that word is translated , Rev. 20.3 . i . e . into Hell , the final place of their residence and torment ; which as yet they had not entred into : and therefore they beseech Christ , that he would not command them there .

From all these places it seems plain , that the Devil is not as yet confined to his place of torment , to the Prison of Hell : but hath liberty to rove and range in the Air ; and to work in the children of disobedience . This is his Ministry ; this is his work . Now this being the Devil's work : he must of necessity be in the Air : for if he were in Hell , he could not work in men at such a distance . That maxim in Philosophy holds true here , Nil agit in distans . We conclude then , that the Devil and his Angels , are not as yet fully confined to the Prison of Hell : but have a Kingdom and Government in the Air .

And here for the fuller explication of this point , I shall speak a little to two questions .

1. Whether the Air , be the only place of the Devil's residence ? And ,

2. Whether the separate Souls of wicked men , are also in the Air , seeing they are supposed , to be in company with the Devils .

Q. 1. Whether the Air be the only place of the Devil's residence ?

R. I conceive not ; but that sometimes they are in Hell , or in the bottomless Pit ; and sometimes in the Air ; as God is pleased either to restrain and shut them up , or else to give them liberty , and let them loose . And therefore both places of Scripture may stand , and have their proper meaning : those that speak of the fallen Angels being cast down into Hell , 2 Pet . 2. Jude , v. 6. And those that speak of the Devil's being the Prince of the Air , and walking up and down in it . Though God cast the fallen Angels down to Hell for their first Apostacy , to be reserved in chains to the great judgment : yet they seem to have a liberty granted , to rove up and down in this sublunary world , and not always to be confined to the deep . This is plain from the Evangelist Luke , ch . 8.30 . where the Devils beg Christ not to send them into the deep , i.e. into Hell , or the bottomless Pit ; into which sometimes they are sent . An instance whereof we have , Rev. 20.1 , 2 , 3. 't is said there , that Satan was sealed up in the bottomless pit for a thousand years : because God , during the time of that 1000 years , would not have the Saints tormented : and afterwards he is let loose again ; till at last he is cast into that Lake , where he is chained down for ever .

Q. 2. Whether the separate Souls of wicked men are also in the Air , seeing they are supposed to be in company with Devils ?

R. I conceive not ; but that they are for●hwith sent to Hell ; being conveyed thither by infernal Spirits , so soon as they take their leave of the body . Though the Devils have liberty to range in the Air : yet some , no doubt , are always in Hell ; as the constant companions of the separate Souls of ungodly men . Which separate Souls have not that liberty to wander in the Air , as the Devils have : because there is no ministry committed unto them . The Devils in some sense , by God's permission , have some ministry committed unto them , namely to tempt and deceive men ; to work in the Children of disobedience , as 't is in the Text . Hence the Devils , are still going on in a course of Sin ; and shall answer for those sins they are now committing , in tempting and impelling men to sin . But now 't is not so with the separate Souls of wicked men . As they have no ministry , no work assigned them , to be done in the Air ; and therefore have not liberty to go thither from Hell : so neither are they guilty of such sins , for which they shall be brought to account at judgment . Although they commit sin in Hell , ( as their hating God , and the like ; ) yet I don't see they will be called to account for any sins committed there before the day of judgment . And the Apostle seems plain for it , 2 Cor . 6.10 . Whence we may learn , that wicked men at the day of judgment , will only be judged , according to what they have done in the body . And therefore , though they sin in Hell , yet not de merito : they shall not answer , for that done in Hell . So that you see , the case of Devils and separate Souls is far different . There is some reason , why the Devils sometimes should be let loose , and should be in the Air , for otherwise they can't fulfill their ministry ; they can't work upon men at a distance . But there is no such reason ( unless in cases extraordinary ) that the separate Souls of wicked men should be let loose from the Prison of Hell ; because they have no ministry to attend ; there is no work appointed or permitted them to do , in or upon others , after this life . And therefore , I conclude , that though the Devils are generally in the Air ; yet not so the Souls of wicked men ; these are confined only to Hell , as their constant Prison . And hence you shall find , that the Scripture never speaks otherwise of them . It speaks indeed with respect to Devils , as though these were in both places ; sometimes in Hell , and sometimes in the Air , as 2 Pet . 2.4 . and in my Text . But as for the Souls of wicked men , it mentions no other than the place of Hell for their ordinary abode . Hence we read in the Parable of Dives , that no sooner he died , but presently his Soul was carried to Hell , Luk . 16.23 . As the Souls of good men are not imployed in any ministry ( unless it be in extraordinary cases ) with reference to persons in this life ; and therefore always abide in Heaven , when once they are received up into it : so the Souls of the wicked , have also no ministry assigned them after this life ; but when once they are cast into Hell , there they abide , being reserv'd as in a Prison , as the Apostle speaks , 1 Pet . 3.19 . And let this suffice for the Doctrinal part .

Appl. All the use I shall make of this point shall be in one word . Learn hence , that the Devils are our near Neighbours . Is the place and seat of the Devil's Kingdom in the Air , then this shews us , that the Devils are not far from us ; they are our near Neighbours . They are in the Air ; and they move therein to and fro , compassing the earth , and seeking to do mischief , as you read , Job 1.7 .

Which therefore should make , even good men to be vigilant and watchfull . This improvement the Apostle makes of it , 1 Pet . 5.8 . Be sober , be vigilant , because your adversary the Devil , &c. Assure your selves , my beloved Brethren , where-ever you are the Devil is near you . There is no place secure from his presence . The Air , the Earth , this sublunary world is full of Devils . When you are in your Shops and about your business , the Devil is there , to fill your hearts with Lying and Deceit , as he did the heart of Ananias . When you are in your Closets and have shut to the door ; you do not shut the Devil out : he is there to distract and disturb you . And when you are in the house of God , ministring before the Lord , there Satan stands ready at your right hand to resist you , Zach. 3.1 . So Job 1.6 . And therefore we had need be watchfull and cautious : because the Devil is always near us .

And this , one would think , should strike terrour on wicked men ; especially those , who make no scruple to curse and swear , and to imprecate the judgments of God on themselves , yea sometimes to call on the Devil to take them . Poor foolish Souls ! Did they know how near the Devil is to them , and how ready he is to execute their wishes , did God give him leave , they would soon be ashamed and afraid of such expressions .

Sermon Ninth . EPHES . II . 2.

— According to the Prince , &c. the Spirit that now worketh in the Children of Disobedience .

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

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

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

1. To consider that description of Satan which the Apostle here gives . He sets him forth , 1. As Prince of the power of the Air . 2. As Prince of the Spirit that worketh in the Children of disobedience .

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

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

By way of explication , I shall ,

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

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

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

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

2. What is intended by the term ( worketh . ) He is the Prince of the Spirit , {αβγδ} . The Verb {αβγδ} properly signifies , intus ago sive operor , to work inwardly . And 't is used in Scripture for effectual working . So Gal. 2.8 . {αβγδ} , &c. Our Translation hath it , He that wrought effectually in Peter . And so here , the Devil worketh ; and he works effectually in the Children of disobedience . He works in them so , as ordinarily to prevail with them . But ,

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

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

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

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

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

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

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

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

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

APPLICATION .

This Doctrine may serve for Instruction and Counsel .

1. For Instruction in these following particulars . Doth the Devil ordinarily work in the wicked , and prevail with them ? Then hence learn ,

1. That the wicked have a bad Companion . They have the Devil for their companion : and of all sorts of company , none worse than the Devil . Because he is always doing mischief , and endeavouring so to do . Like a roaring Lion he goes about , seeking to devour , 1 Pet . 5.8 . But why shall I prove what you all know , viz. that the Devil is a had Companion . We have all gotten such a notion of the Devil ; that did he appear visibly among us ; perhaps 't would affright the most of Mankind . That therefore which lies before me to prove is only this ; that the wicked have the Devil for their Companion . I prove it from my Doctrine . If the Devil ordinarily works in the wicked ; then it must follow , that the wicked have him for their Companion ; or that he is very near to them . The reason is , because no creature can work at a distance , Operari sequitur esse . 't is the property of God to be able to work in all places at the same time , though never so distant from each other . Satan , or any creature can't do the like . None of these can work at a distance . They must first be in this or that place , before they are able to work in it . Hence therefore it follows , that if Satan works in the unregenerate , that he is nigh to them ; yea he is in them . How harsh soever the expression sounds , yet it appears from our Doctrine . That the Devil is in wicked men . Consider this , ye that are unregenerate . Remember that you carry the Devil about with you . You are his house , his working shop ; he works in you , saith the Text : and therefore endeavour to cast him out . Pray to God to dispossess him . As God hath cast him out of Heaven ; do you imitate our heavenly Father , and endeavour to cast him out of your hearts . Do not give way to wrathfull inclinations , to lustfull motions , or other wicked Suggestions of Satan . Learn ,

2. That the Devil ordinarily hath a great hand in the sins of men . Because he ordinarily works in them , and impells them to sin . As the world is a cause , an exemplary cause , according to which , unregenerate men for the most part shape their course ; so the Devil is a cause , an impelling cause of mens sin . He is a cause , both as a Prince , and as a Spirit .

At present , I shall consider Satan as a Spirit ; and in this respect he is a cause of mens sins . And so the Scripture represents it . Hence you read of Judas's Treason against Christ ; that the Devil put it into Judas's heart , Joh . 13.2 . Tho' the sin was committed by Judas ; yet the Devil had an hand in it ; he put it into the heart of Judas . He also put it into the heart of Ananias to lye to the Apostles , Act. 5.3 . Why hath Satan filled thy heart , to lye to the Holy Ghost . So 1 Chr. 21.1 . 't is said , Satan provok'd David to number the people . From all which places it plainly appears , that Satan sometimes is a great cause of mens sins . And from my Text and Doctrine it also appears , that ordinarily he is so ; he ordinarily works in the hearts of the wicked , and prompts them to sin .

And this by the way , may shew us , that the Devil hath more sins than his own to answer for . He hath not only his first Apostacy ; and all those sins he has since committed , in opposing God , and Christ's Kingdom in the world : but he hath also the sins of those men to answer for , who sinned against God through his occasion . We read in Scripture , with reference to men , that one man may partake of another's sins . Hence that caution of Paul to Timothy , 1 Tim . 5.22 . A man may partake of another's sin divers ways : among others , by Consent , Assistance , or Provocation . Thus Saul sinned , in keeping the garments of them that stoned Stephen ; by consenting to his death , and helping it forward . And thus they sin ; who provoke others to sin . Now the rule holds good , whether it be applied to Men or Devils . If Devils consent to mens sin ; do lend their help and provoke them to it , hereby they partake with men in their sins . They have an hand in them . And consequently are liable to be punish'd for them : but this leads to another inference . Learn ,

3. That the Devil hath not yet his full punishment . This is plain ; because he now works in the Children of disobedience ; he is busily imployed in tempting , destroying and undoing men : a plain argument that he is not yet in full torment . For if he were , he could not be so busie in tempting us . Because the fulness of God's wrath , which Men and Devils shall have in Hell , will probably take up all the intention . Those that shall be the Subjects of it , will have enough to do , to grapple with their torments ; they will have no leisure , to be busily imployed about others . It is the opinion of some , that the Wrath of God , should it come to its fulness , ( as 't will in Hell ) would distract the creature . You know what a miserable object of pity , it made poor Spira ; when only some drops were poured out upon him . And therefore from this we may probably conclude , that the Devil has not his full punishment . For the Devil hath all his wits about him , as I may so speak ; all his wiles and crafty methods , whereby he lies in wait to deceive . And therefore surely , he has not yet his full punishment ; which would be enough to fill up his thoughts .

Moreover , that the Devils are not yet in their full torments , seems plain from this ; because they are not yet in Hell , the place of torment . This is evident , because they now work in the Children of disobedience : which they could not do , if they were in Hell ; because no creature can work at a distance .

Furthermore , The Devils have not yet fill'd up their measure of Sin . They have a dispensation and ministry granted them ; they have a Kingdom in the Air permitted to them , during the time of this world . In all which time , they are still adding sin to sin ; till at last their iniquity shall come to the full , as 't is spoken of the Amorites : and then God will reckon with them for all . As we read in the Gospel , with reference to men , that those who sin most , and whose sins are attended with greatest aggravations ; these shall be beaten with many stripes , Luk . 12.47 . So is it with respect to Devils : for the reason is the same . And therefore their sin , which now is not full , when 't is grown to its height , will call for a greater punishment to be inflicted , than they have now .

At present they suffer one part of Hell ; that which we call Poena damni , the punishment of loss . They are all thrown down from the Palace of Heaven , from the gracious and beatifick presence of God . They are already deprived of true joy and happiness ; which is a great loss : so that they have the first part of their punishment , the loss of Heaven . But hereafter they will have their full punishment ; the other part also commonly called , Poena sensus . They will be confined to the bottomless pit ; together with all wicked , unregenerate men ; and there have God's wrath poured out upon them without mixture ; the very foresight whereof makes them now tremble , Jam . 1.19 . Thou believest that there is a God : the Devils also believe and tremble . Believe what ? And tremble at what ? Why , the judgment to come , and the wrath of God then to be inflicted . This they believe , and at this they tremble . A plain demonstration , that they are not yet in full torment . Which also is plain from those places of Scripture , Mat . 8.29 . Luk . 8.31 . Where they expostulate with our Saviour Christ ( some of them ) after this manner . Art thou come to torment us before the time ? Having their eye upon the day of judgment . And therefore they beseech him , that he would not send them into the deep ; i.e. into Hell , or the bottomless Pit , their place of torment ; as that word is elsewhere translated . Learn ,

4. Lastly , That the Devil and wicked Men are agreed . This is plain ; because he doth effectually work in them . The Devil ordinarily works effectually in all the ungodly : a plain argument that they are agreed . For did they not consent to the Devil's motions , did they not give way to the Devil's suggestions ; he could not work effectually in them , or prevail over them . 't is our own will , that gives the Devil power over us . 't is true , our corruptions invite the Devil to come and tempt us , and is matter for him to work upon : but were it not for our own will , the Devil could never prevail over us . He may cause the waters to swell : but he cannot turn them back . He may suggest matter to us , and provoke and stir us up to action ; but he cannot force us to sin . And this is the reason , notwithstanding the Devil works thus in men , and works effectually , why all their sins are still their own . They are Children of disobedience , as my Text stiles them . The reason is ; because the Devil by his working in them doth gain their consent ; he hath their will . The Devil and they are both agreed . 't is true , we read of some , that are taken captive by the Devil at his will , 2 Tim . 2. ult . But this doth not oppose the present inference : only argues the Devil's policy , his skill in working ; who though he can't constrain any , yet he ordinarily works in them , so as to effect what he hath to do . The Devil is a very politick Spirit : and hath great skill in working upon sinners . His skill lies chiefly in two things : in finding out a person's temper ; and then suiting his temptations to it . The Devil no doubt is a great Naturalist . He knows the temper and constitution of persons . And long experience hath greatly added to his natural skill ; having had the experience of mens tempers for nigh the space of six thousand years . Now this being known ; 't is a great advantage , in order to his effectual working in them . For having found out the natural temper and state of a man's heart , he suits his temptation according thereto . He works not alike in all sinners . But in some to this , in others to that sin , according as he finds the natural temper . And hence it comes to pass , that Satan ordinarily leads sinners captive at his will and pleasure : because he usually leads them in the chain of their own Lusts ; and so they are willingly led by him . Which seems implyed in the word used in that fore-quoted place , 2 Tim . 2. ( {αβγδ} ) who are taken captive alive , as the word imports . They are alive when they are taken , and they are taken willingly by him . They are not moved as dead stocks : but as having a living active principle in them , namely their own will . So that I conclude 't is our own will , that gives the Devil power over us . And when the Devil prevails over us , as he ordinarily doth over the unregenerate , 't is a sign that such persons consent to his motions , and that they and the Devil are agreed .

2. Doth Satan ordinarily work in the wicked , ( I mean all that are unregenerate ) and prevail with them ? Then this may serve by way of advice to such persons in divers particulars . It may be of use to all in general : because Satan in some sense doth work in all , the most godly ; though he doth not ordinarily prevail in all . But at present I shall chiefly apply my self to the unregenerate , of whom the Apostle is speaking in my Text ; but shall not wholly exclude others . Now that which I have to say on this head , I shall summ up in these following particulars .

1. Be perswaded of the truth of this Doctrine .

2. Endeavour to acquaint your selves with the various ways of Satan's working . And ,

3. Resolve by the help of God , stedfastly to resist him . Of each briefly .

1. Be perswaded of the truth of this Doctrine ; that Satan works in unregenerate persons . I perswade my self , though the thing is plainly asserted in my Text , that there are but few of the unregenerate , that either understand or believe this Doctrine . To tell them that they carry the Devil about with them , that they are acted by him , and that he works in them , they cannot believe it . They dread to be where the Devil is : perhaps 't would affright them out of their wits , should he appear to them . Yet , Sirs , I tell you , how little soever you think of it , that the Devil is nearer than you are aware . He is not only in the Region of the Air , walking to and fro compassing the earth ; but he is also sometimes within your selves , working in the Children of disobedience ; so saith the Text . If therefore the Scriptures be infallibly true ; as there is no dispute , being inspired by God , 2 Pet . 1. ult . then there is no reason to call in question this Doctrine , because 't is so plainly contained therein ; to go no farther than the words of my Text .

What , though you cannot see the Devil , when working in you ? Doth it therefore follow there is no such thing ? You may as well say , that the Soul of man expires with the body , and there is no such thing ; because you see not the Soul in departing , when the body dies . This is no proof . The reason is , because 't is the property of all Spirits to be invisible . God is a Spirit , Joh . 4.24 . And therefore is invisible , 1 Tim . 1.17 . And this is a property , which belongs in common to all Spirits . Angels , Devils , and the Souls of men , they are all invisible . And therefore though a multitude of Devils should be in us , yet we could not see them : neither would they make us more bulky than we are ; because Spirits don't fill up place . They may be said to be in place definitivè , as the Schools speak , i.e. they may be said to be here and not there . For no creature , whether Body or Spirit , can be in two places at the same time . But they are not in place circumscriptivè , they are not circumscribed in this or that place ; they don't fill up place as bodies do . This is plain from the man that was possest with a Legion of Devils : as they were not seen by any that beheld him ; so neither did they make him more bulky in his body . And yet those Devils were really in him , as appear'd by the Event , Luk . 8.33 . And so here , though we cannot see the D●vil with our bodily Eyes , compassing the earth , and entring into us ; yet we may know it by Scripture-revelation , and also from the effect . For I dare appeal to your own experience , if you will but diligently reflect on it , that you have many motions and suggestions from Satan ; thoughts , as it were , put into your hearts , and that on a sudden , without the help of external Objects ; as though some person had whispered to you : sometimes to divert you in the service of God ; sometimes to stir you up to Wickedness , to Lust , or Revenge , or some sin or other ; and these thoughts , though repell'd , yet returning again and again upon you . Now these I take , for the most part , to be suggestions of Satan . If therefore you will but seriously consult your own experience , and give due heed to the word of God , you must needs be perswaded of this truth ; that the Devil oft-times is working in you .

2. Being perswaded of the truth of this Doctrine , that the Devil can and doth work in you , endeavour to be acquainted with the various ways of the Devil 's working . The Devil is a cunning crafty Spirit ; and has various ways of working on persons , in order to prevail . Hence we read of the Devil's Snares , 2 Tim . 2.26 . Of the Devil's Wiles , Eph. 6.11 . And of his Devices , 2 Cor . 2.11 . All which Scriptures plainly shew , that the Devil hath various ways of working : and 't is not easie to find him out . Sometimes he works on persons from without , and sometimes from within .

1. Sometimes he works on persons from without : by presenting of Objects , and making use of the ministry of men .

By presenting of Objects ; as he dealt with Christ representing to him the glory of the world , in a Map or Landskip , Mat . 4. So he often stirs up persons to sin from those Objects that are before them . When Objects are presented , he causeth the fancy to dwell upon them , till the heart be ensnared . How often does he stir up Lust by the eye . Hence you read of eyes full of Adultery , 2 Pet . 2.14 . and the like may be said of other sins .

And as he works on persons from without by presenting of Objects ; so also by the ministry of men . Sometimes the Devil makes use of our Friends and near Acquaintance . So he made use of Peter to Christ , Mat . 16.22 , 23. When Christ told his Disciples of his sufferings , whereby he was about to redeem his Church from the hands of Justice , and the power of Satan ; the Devil , to obstruct it , stirs up Peter , to oppose Christ in it , to disswade him from it : therefore Christ in his reproof to Peter calls him Satan , as knowing the Devil had an hand in it , and made use of his ministry .

Thus sometimes the Devil makes use of the nearest Friends that we have : and sometimes also he makes use of others , such as persons of place and power , of parts and piety , to cause us to sin . Such as persons of place and power ; who by their frowns may affright us from our duty . How oft has the Devil rais'd persecutions against the people of God ? 't is true , they are men that are imployed in it : but they are the Devil's Servants ; he sets them a-work ; hence you find it ascrib'd to the Devil , Rev. 12.12 .

And as he makes use of persons of power , so also of men of parts and learning , to cover over their Impostures and Heresies , with choice notions of excellent Truth . Deceitfull workers , transforming themselves into the Apostles of Christ , as the Apostle speaks , 2 Cor . 11.13 . mingling truth , and a shew of holiness together with their errors ; that so he might the better impose on the injudicious . Arrius himself , and Socinus himself , and other dangerous instruments of Satan , have precious truths , and many excellent things , dropt up and down with their corrupt principles .

And as he makes use of persons of parts and subtle policy ; so also of men of Piety to betray us sometimes into Sin . The falls and blemishes of God's people , which cost them bitter Tears of Repentance , which the world knows nothing of ; these Satan proposeth to our imitation . When we scruple the committing such a sin , or neglecting such a duty : Satan presently is ready with a suggestion ; what ado you make about every trifle ; See , saith Satan , yonder Saint , more eminent than you , makes nothing of it . Thus Satan makes use of pious men , those that have a name for holiness in the Church , to intice others sometimes to sin . Which therefore by the way , should make the Saints of God watchfull , especially such who are fam'd for Religion , how they speak , and how they act ; because others are apt to take pattern by them . Hitherto of those ways and methods , that Satan takes , to work on persons from without : which we should endeavour to be acquainted with .

2. There are other ways of Satan's working , namely , in a person . And this he doth , by stirring up the humours of the body , and thereby the Passions and Affections , and then the Will , by suggesting and presenting of suitable Objects . The Devil , as was said , is a great Naturalist ; he knows mens tempers , and he knows how to suit the bait . Though Satan doth not immediately and directly know the heart ; this being the property of God , to be a heart-searcher : yet Satan knows much of it . And this he doth partly by suspicion and conceit , and partly by external signs . Partly by Suspicion , as imagining by what corrupt principles and aims the most men live . And partly by external Signs , observing our Prayers , Discourses , Passions : hereby he can shrewdly guess what is in us . The Devil can interpret the silent language of a blush , a smile , a frown , the glance of an eye , and the like : and thereby can come to know very much , what is in us , in our hearts and thoughts . And as for our bodily constitution ; this is naked and open to him . He knows it better than we our selves . He knows our humours , our passions and affections ; and can stir them up , by presenting to them sutable Objects ; and so can do much to provoke us unto sin .

Now this we should endeavour to be acquainted with . We should not be ignorant of Satan's Devices , as the Apostle speaks , 2 Cor . 2.11 . For if we are , hereby we give the Devil very great advantage .

3. Lastly , Being sensible of the ways of Satan's working , resolve to resist him ( through the Grace of God ) and to watch against him . Resist the Devil . This advice the Apostle gives , Jam . 4.7 . And watch against him : This advice our Saviour gives , Mat . 26.41 . where he adviseth his Disciples , to watch and pray , lest they fall into Temptation . We have to do with a subtle , politick and powerfull Adversary : and there is need of great watchfulness , unless we are willing to be overcome . We have within us , corrupt , deceitfull , treacherous hearts , ready to betray us at every turn ; corruption enough for Satan's Temptations to work upon : and those that carry Gun-powder natures about them , had need be watchfull against the darts of Satan ; which are called in Scripture fiery darts , Eph. 6.16 . Let us therefore be watchfull . And in order hereto , let us study our selves , and endeavour to be acquainted with our own hearts . Hereby we shall the better know the design of Satan upon us . For Satan usually works on persons according to their tempers . He commonly takes his methods of tempting , from the posture and inclination of mens hearts . As a General walketh about the City , and views it well ; and then raiseth his Batteries , where he observes the greatest advantage : So doth the Devil compass us , and considers us in every part , before he tempts . If therefore we would know his design upon us , we should study our natural inclinations and tempers , and where we are weakest , and to what sin we are most addicted : and thus we shall the better be able to guess , in what part Satan will beset us ; that so we may make our resistance against him . Which is the third branch of our Exhortation ; resist the Devil , and watch against him . By way of motive , consider ,

1. The Devil is your worst Enemy . If an Enemy , who seeks to plunder our houses , and destroy our bodies , ought to be resisted : then much more Satan , who seeks to do us a greater mischief ; who strikes at no less than the lives of our Souls . He goes about , seeking to devour , 2 Pet . 5.8 .

2. If you resist him he will flee from you . There is a gracious promise , Jam . 4.7 . where we have a duty positively enjoyn'd ; and a gracious promise , as an encouragement to that duty , that the Devil will flee upon our resistance . Though he may make many assaults : yet if we resist him stedfastly in the faith , we shall at last put him to flight . And for your encouragement , he shall never prevail ; unless he first gain your consent . Consider ,

3. If you do not resist him , he will lead you captive ; you will be his Servants , you will be his Slaves . And miserable Slaves are all those , who are Slaves to the Devil ; who serve a Master , whose work is Drudgery , and whose wages death . But of this more , ( God willing ) when we come to consider Satan as a Prince , and not merely as a Spirit .

Sermon Tenth . EPHES . II . 2.

— According to the Prince of the power , &c.

IN the whole Verse we have two parts .

1. A description of the unconverted Ephesians , and in them of all other unconverted persons in point of their outward conversation . 't is set forth by a walking in sin . ( Wherein in time past ye walked . )

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

R. To this I answer ,

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

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

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

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

1. They are called the Devil's Children . They are called so implicitly , Joh . 8.44 . Ye are , saith Christ , of your Father the Devil . Christ speaks it of those Jews , that did the Devil's work . They that commit sin , and do the Devil's work , the Devil is their Father ; therefore they are his Children . And so they are called in express terms , 1 Joh . 3.10 . 't is manifest , that the Apostle in this place , by the Children of God , doth mean the regenerate ; those that are born of God , as he speaks , v. 9. therefore he means by the Children of the Devil , which he opposeth to them , those persons that are unregenerate . So that you see unregenerate persons are the Devil's Children . A plain argument that the Devil rules them . For who rules the Child but the Father ?

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

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

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

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

3. Princes , such as are absolute , have a legislative power , nay their Will is their law ; as at this day in Turky , where their Laws are written in no other Table , than the proud Sultan's Breast . And thus Satan gives Laws to poor Sinners . His motions and dictates have the force of a Law in those that are unregenerate . And 't is admirable to observe , what Satan can do with such persons . If he but speak , they go ; if he suggest , they submit ; if he move , they obey . They are his willing Subjects and Vassals . They do his Lusts , and fulfill his mind ; though they shall have nothing but Damnation for their pains .

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

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

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

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

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

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

Sermon Eleventh . EPHES . II . 2.

— According to the Prince of the power of the Air , &c.

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

APPLICATION .

Is it so , That Satan governs the unregenerate world , and is their Prince ? Then this may serve for Examination and Exhortation .

First , For Examination . If the case be thus , then it behoves us to make some enquiry , Whether or no he is our Prince ? This question cannot be thought impertinent ; because by nature , we are all of us the Devil's Subjects , born under his Dominion ; this being the just punishment of our Rebellion again God . Yea , let me add , we do at this moment actually stand members , either of Christ's or the Devil's Kingdom . These two Kingdoms divide the world . And every man that is now in being , whether high or low , rich or poor , falls under one of these Kingdoms . As there is no third place from Heaven and Hell , to which men go after this life : so neither is there a third Kingdom , distinct from the Kingdom of Christ and Satan . And this our Saviour plainly intimates , Luk . 11.23 . where he tells us , that he that is not with him is against him . The Devil and Christ are two contrary Princes , that have a continual War between them ; for their Kingdoms and Interests are quite contrary . The Devil has been always , and is still unwearied in opposing the interest of Christ's Kingdom . And as it is many times in War , you must take part with one side or other , there must be no Neuters : so it is here . Christ and the Devil are so engaged , and such an irreconcilableness there is between them , that men must fall , and they do fall one way or other . And therefore every man that is now in being , belongs either to the Kingdom of Christ , or the Kingdom of Satan . And this being so , it greatly behoves us to make some enquiry , to which of these Kingdoms we do belong ; especially considering , that we are by nature the Devil's Subjects , and born under his Kingdom .

Q. How shall we know , whether or no we are Satan's Subjects ?

R. In order to make some discovery of it , be pleased to consider these following Queries .

1. Whose Laws do you ordinarily obey . His Servants you are to whom you obey : So saith the Apostle , Rom. 6.16 . He is very express in this matter , and takes it as a thing generally known , that a man is Subject and Servant to him , to whom he yields himself a Servant to obey . The case is so clear , that I perswade my self , there is none doubts , but this is a good and plain evidence , whereby to discover the Devil's Subjects . Let us therefore put the matter to a tryal . Whose Laws do you obey ? Christ's or the Devil's ? If you would know the Laws of Christ , and the Laws of the Devil ; I answer in general , That the Laws of Christ are Laws of Holiness . Christ's Law is holy , so saith the Apostle , Rom. 7.12 . And the Laws of the Devil are the Laws of Sin , as the Apostle stiles them , Rom. 8.2 . Now these Laws are as contrary to each other , as light is to darkness , good to evil , or Christ to Belial , whose Laws they are . And therefore they may easily be distinguish d from each other ; unless we resolve to put a Cheat on our own Souls . Now which of these Laws do you ordinarily obey ? Do you submit to the Laws of Holiness ? Or are you obedient to the Law of Sin ? T is a plain case . And certainly , Sirs , if Sin hath not so far bereaved us of our wits , as not to know Sin from Holiness , we may soon be resolved . Let us therefore consider , whether we obey the Law of Sin ? When Satan tempts us to break this and the other command ; to prophane the Sabbath , to lye , or swear , or drink to excess , and such like : What is our behaviour ? Do we ordinarily yield to such like Suggestions ? If so : t is a plain argument that we are the Devil's Subjects , for we obey his Laws . Who ever question'd , whether those were Jeroboam's Subjects , that willingly walked after his Commandment , as the expression is , Hos . 5.11 . who obeyed his Laws , when he set up a Kingdom in opposition to Rehoboam ? And what greater reason is there of doubting in the present case ? Consider in the next place , and seriously answer this question .

2. Is there any known sin you indulge and allow ? Is there any Sin , though never so small , that reigns in your Souls ? If so , 't is an argument also that you are the Subjects of Satan's Kingdom . Perhaps some persons may pride themselves with a form of Godliness , and certainly conclude that they are Christs Subjects , because they are not so vile and wicked as others are ; and do not obey the Devil's Laws , or the Laws of Sin in that extent as they see others . Well , grant it be so . Yet let me ask , is there any Sin , though never so little , that you secretly indulge ; any Sin , though never so secret , that you live in , and rowl as a sweet Morsel under your Tongue , and know not how to let it go , but it reigns in you ? If so , 't is a sign the Devil is your Lord and Ruler , and that you are his Subjects . For Satan's Kingdom is as large and extensive , as the Dominion of Sin . And therefore you find in Scripture-language , that to be a Servant of Sin , and a Servant of Satan are all one , Rom. 6.20 , 22. And that , to be turned from the power of Sin , and the power of Satan , signifie one and the same thing , Act. 26.18 . The reason is , because where Sin reigns Satan reigns . And therefore now ; though the Devil does not carry on a man to all sins , yet if any Sin hath dominion in a man , that he walks in it , and makes it his course : such an one is the Devil ▪ s Subject , he comes within the verge of his Kingdom . Such an one is taken captive in the Devil's Snare , namely that Lust that reigns in him , let the Sin be never so small . Let us then a little try our selves by this mark also . Is there any Sin , any beloved constitution-sin , which above others may eminently be stiled our own iniquity , as David calls it , Psal . 18.23 . ? Is there any Sin , tho' never so little , though never so secret , that reigns in you , that you allow and indulge , and are not willing to part with ? If so ; then you may conclude you are the Devil's Subjects , for his Kingdom is as extensive , as the dominion of Sin .

3. Whose losses and victories do you lay to heart , Christ's or Satan's ? This also will discover whose Subjects we are . Christ and the Devil have two opposite Kingdoms , and there is a perpetual War between them . Michael and his Angels fight against the Dragon , and the Dragon fights with his Angels , Rev. 12.7 . Thus it hath been , and so it will be to the end of the world . The ground of the quarrel on Christ's side is but just and reasonable ; namely , to recover what was his own , those Subjects that the Devil by his policy and power had stollen from him . And these , in short , were all Mankind , not a Soul excepted . The Devil conquered all of us , and took us captive at the fall of Adam , our publick head and representative . And Christ hath none , but those only whom he wins to himself by the power of his word , and the effectual operation of his holy Spirit going with it , turning them thereby from Satan unto God . So that Christ and the Devil are at continual variance ; and are both engaged in a constant War ; and it ofttimes happens , that one or other hath victory or loss . Now when we hear of persons conquered by our Lord Jesus Christ , and rescued by his power from Satan's Kingdom ; my meaning is , when we hear of persons converted to God by the ministry of the word ; is this matter of joy to us ? when we see the Gospel to thrive and flourish , Religion to grow in fashion , and Converts flocking in as Doves to their Windows ; do our Spirits rejoyce in such an hour ? Why , if we are delivered from the power of Satan , and are Christ's Subjects , thus it will be . We shall rejoyce in Christ's Victories , and to see the number of his Subjects to increase . But if on the other hand , we are grieved to see the success of the Gospel ; and instead of rejoycing at a door of liberty opened to the painfull Preachers of it , we are fill d with malice , and strive what we can to resist and oppose them , to discourage and hinder them in their work : 't is greatly to be feared , that we are yet under the power of Satan ; for we side with Satan , and seem to be grieved at his losses . But , to put the matter beyond all doubt , let me also ask you this question .

4. Lastly , Are you regenerated ? Are you converted , yea or no ? If not , then you may conclude , that Satan is your Prince : for Satan rules in all the Children of disobedience , in all the unregenerate . There is not a Soul among them all , that is excepted . Now consider a little , are you converted ; and so turned from the power of Satan unto God ? Say not that you make a profession of Religion , and are the members of the visible Church ; for that is not sufficient . A person may be a member of the visible Church , and may be baptized ; who yet is under the power of Satan . For Satan hath Subjects even in the Territories of Christ himself ; I mean in his visible Church and Kingdom , where his name is profess'd . Ye are , said Christ , of your Father the Devil , and his Lusts ye will do , Joh . 8.44 . He speaks it of the Jews , who at that time were his visible Church ; and yet he calls them the Devil's Children and Subjects . The question therefore is not , Are you Baptized ? Are you Church-Members ? But , Are you Converted ? Are you Regenerated ? Are old things done away with you ; ( old inclinations , old affections , old sinfull courses , ) and are all things become new ? as the Apostle describes the new creature , 2 Cor . 5.17 . Do you love God , and the people of God , and the ways of God ? Is the bent of your Souls for God and Holiness ? Have you been subdued by the power of the world , and made willing in the day of Christ's power , to be , and do , as he would have you ? Can you say with Paul , Lord what wilt thou have me to do ? Do what thou pleasest , and it shall please me ; command what thou wilt , and I will obey , thy Grace enabling . If it be thus with you ? Then you have something to say for your freedom from the Devil's yoke , and your being rescued from his Kingdom . But if in all this I am a Barbarian , and you know nothing of what I speak , then let me tell you , that you have reason to fear , that you are not yet delivered from Satan , but are his Subjects . For 't is not likely , that Christ should rescue you from the power of Satan , and that you your selves should be ignorant of it : that one King should be dethron'd , and another crown'd in your Souls , and you observe no scuffle at all about it . Can there be a change of Government in a Nation by a Conqueror that invades it , and the Subjects thereof hear nothing of it ? And how can such a mighty change as Conversion , as the turning the Soul from the power of Satan to the power of Godliness , be wrought in us , without any sensible observation of it ? Now if you observe such a change in you ; when was it wrought ? And by what means was it brought about ? This question is very reasonable . For time was , when Satan had quiet possession of your hearts . You were by birth , as the rest of your Neighbours , Satan's Vassals . Consider therefore , when was it , that this change was wrought ; that Satan quitted his Government , and Christ began to rule in your hearts . I confess , the method of God's dealing with persons in the work of Conversion is very various . Sometimes he comes in a terrible manner , shaking , as it were , all the powers of the Soul , especially if a person has gone on long in a course of Sin . Whereas with others he deals more gently , opening the doors of their Hearts and Wills , by gracious Promises and Gospel-Invitations ; so that such persons know little or nothing of the terrors of the Law , and the Spirit of Bondage , as 't is with others . And therefore I doubt not , but some persons that are truly converted , especially those who have had a good and pious Education , may not be able to tell the time of their Conversion . God , it may be , regenerated their Souls even at their Baptism , or perhaps before , or else in their Childhood , by their Parents dropping of pious Instructions and Counsels into them ; so that their Hearts and Souls are changed , are set against Sin , and inclined to Holiness ; are turned from Sin and Satan unto God , though they cannot remember the time or means . And therefore the Spirit in the work of Conversion is sometimes compared to the Wind , Joh . 3.8 . Because his first attempts on the Soul may be so secret , that persons know not whence they come , nor whither they go , as you know not how to give account of the Wind . But yet let me add , that before the Spirit in the work of Conversion hath done with such a person , his Sound shall be heard through the whole Soul ; so that it cannot but see a great change wrought in it ; and be able to say with the blind man , Joh . 9.25 . One thing I know , whereas I was blind , now I see . Can you therefore , my Brethren , say that the change is wrought in you , that a renewing change is past upon you , though perhaps you know not the time when , or the manner how ? If so , 't is a good sign , that Christ hath been there ; that he hath dispossest the strong man ; and hath by his powerfull victorious Spirit translated you from the power and dominion of Satan , into his own glorious Kingdom .

Secondly , By way of Exhortation . If any persons by comparing themselves with the above marks , shall find , that the Devil is their Prince and Ruler ; and they are his Subjects ; my advice is , Be perswaded to renounce the Devil and his Government , and to give up your selves to the Government of Christ .

By way of Motive , consider ,

1. That the Devil whom you serve is an unnatural Prince , a Stranger , an Enemy .

2. That Christ is fit to rule you , and has a right to it .

3. That your baptismal Covenant obligeth you to renounce the Devil's Government , and to give up your selves to Christ and his Government . And ,

4. Unless you so do , you must perish for ever . Consider ,

Mot . 1. The Devil whom you serve is an unnatural Prince . He is not one of your own nature , but a Stranger to you ; and therefore he will not regard your welfare . 't was a Law in Israel , that they should not have a King that was a Stranger , Deut . 17.15 . lest he should serve himself of them . Yet this is the misery of wicked men , they serve a Stranger , namely Satan , who is not Flesh and Blood as we are , Eph. 6.12 . And therefore for us to serve him , it is unnatural . The inferiour Devils , those powers of the Air , that are under Satan's Government ; these have a natural King in him : and therefore he so tempers the matter with them , that he doth not oppose them , for if he did , they would divide from him . But as for poor Sinners , the Children of disobedience , that are under his power ; these are like the Israelites under Pharaoh , or like the Christians under the Turk . They serve a Stranger , one that doth not mind their welfare . Yea one , that is an Enemy , who perfectly hates them , and seeks to destroy them . He is called expresly , Apollyon , the Destroyer , Rev. 9.11 . And 't is his business , to go about , seeking to devour , 1 Pet . 5.8 . Now this being so , 't is sufficient Motive , to make us to renounce his Service , and to give up our selves to the Government of Christ , especially considering ,

2. That Christ is fit , and has a right to rule us . He is fit to rule us : for he is not a person of different nature as the Devil is ; but he is a King of our own nature , of Flesh and Blood as we are , Heb . 2.11 , 14. and therefore will pity us , and seek our welfare , Heb . 3.15 . Yea , he has a right to rule us ; for we are bought with a price , 1 Cor . 6.20 . Yea , with the price of his own Blood , 1 Pet . 1.18 , 19. Therefore this does oblige us , to give up our selves to his Government . If we do not , we are unjust to him , we don't give him what is his due . For he ought to rule us , and that by vertue of the Law of Redemption . Consider ,

3. Your Baptismal Covenant doth oblige you to renounce the Devil's Government , and to give up your selves to the Government of Christ . By Baptism we are listed under Christ's Banner . 't is as it were , our military Sacrament , our military Oath , whereby we vow to renounce the World , the Flesh , and the Devil , and to be true to the Captain of our Salvation , the Lord Jesus Christ . If therefore after all , we walk according to Satan's Dictates , and follow him as our Prince , we practically renounce our Baptismal Covenant ; and so are not only cruel to our selves , but false to our God . Consider ,

4. Unless you renounce the Devil's Government , and give up your selves to Christ and his rule , you must perish for ever . You may read the doom of such persons , Luk . 19.27 . Those mine Enemies , that would not that I should reign over them , bring them hither , and slay before me . This will be the doom , this the punishment of all that reject Christ's Government : Everlasting destruction from his presence , 2 Thes . 1.8 , 9. And therefore , O Sinners ! I beseech you , take heed of rejecting the advice I am now giving you . If you do , you must thank your selves at the day of Judgment , when Christ , whom now you refuse for your King , shall become your judge and condemn you for it . O! what will you do , in the day that he shall deal with you , and that as Enemies ? Will you implore the Mercy of your Judge , the Mercy of Christ which you now reject ? Why , then 't will be too late . When Sentence is past , your Faces will be covered . Condemned Prisoners are not allowed to speak . Tears then will be wholly unprofitable ; when no place is left for Repentance in Christ's heart or yours . Think not therefore of obtaining Mercy at Christ's hand then , whose Mercy you despise in the day of Grace . And therefore think , Sinner , what thou wilt do . Wilt thou apply thy self to the Devil , thy old Master , in whose service thou hast undone thy Soul ; and cry to him , as she to Ahab , 2 Kin . 6.26 . Help O King . Alas , thine Eye shall see him in the same Condemnation with thy self . He will not therefore be able to help thee . Yea , there will nothing more gratifie him , than to see thee destroyed with himself . Let me therefore , O Sinner , reason the case a little with thee . Is it not better to pour out Tears and Cries now for Mercy and Grace , whilst 't is to be had , than to reserve all for another World , when to no purpose ? Certainly , as the case thus stands ; that you must turn or burn ; that you must either submit to Christ's Government , or else be punish'd from his presence with everlasting destruction ; 't is matter of wonder , that you need be prest to this Duty . 't is no wonder indeed , that some of the Saints , have not , when tortured , accepted of Deliverance , as you read , Heb . 11.35 . because they hoped for a better Resurrection : but for graceless Sinners not to accept a Saviour that is tendred them , a Prince that will deliver them from the power of Satan , and the torments of Hell ; this may set Heaven and Earth a wondring . And yet , thus 't is with the most of Sinners ; they no more regard the offers of Christ , that are made in the Gospel , and Ministry of the Word , than the meerest trifles , that can be propounded . However , I have better thoughts of some . And therefore concluding , that some will comply with the advice I am giving , only would know what course they shall take ; for the sake of such , I shall lay down a few directions , and so conclude .

Direct . 1. Break off from the service of sin . This is the way to renounce Satan and his Government . The service of Sin and the Service of Satan are all one : and therefore in Scripture both signifie the same thing . To be a Servant of Satan , is to be a Servant of Sin ; and vice versâ . If therefore you would renounce the Devil's Government , you must break off from the Service of Sin . To this end , consider , what course of Sin you live in , bring your hearts and actions to the rule : and then resolve by the help of God's Grace , to regulate and amend what is amiss . If you do so , Satan will lose his power over you . For that which gives him power over us is the dominion of Sin ; if this were broken , Satan's power would also be broken ; for Satan reigns where Sin reigns , and no where else .

2. Part with your carnal Companions . I scarce know a more effectual means , whereby the Devil keeps Sinners quiet under his Government , than the influence and perswasion of carnal company . These presently will stifle all your Convictions , if you do not carefully beware of them . These will laugh you out of your Piety , and do what they can to hinder your Conversion . Leave therefore their Conversation , and do not regard their Flouts and Jears . Heaven is little worth , if you have not an Heart to despise a little shame , and bear some Scoffs from prophane Ismael's , for your hope of it . Let them spit in your face , Christ will wipe it off . And if they follow not your example before they die , the shame will be their own ; God himself will despise them before Angels and Men , and then turn them down to Hell . If then you would not be sent to Hell with them , resolve to part company now . If Sinners entice you , consent not , Prov. 1.10 .

3. Be humbled for your past Rebellion . This is a duty which Christ requires of all that would submit to his Government , Ezek . 31.36 . Whilst you have been the Devil's Servants , you have done his work , you have been employed in the service of Sin . Now there is not a Sin , the least Sin , but 't is Rebellion against Christ . Consider therefore , in order to promote the more through Humiliation , the innumerable Transgressions of your past lives . Read over the Catalogue , the black Catalogue of all your Sins ; your Sins of Omission , and your Sins of Commission ; your Sins of Thought , of Word and Deed : and then you will find sufficient matter for Humiliation . This done , go and be humbled for all your Rebellions . Go with the Prodigal , and be ashamed , and blush to look up to Heaven . Say with him , Father , I have sinned , ( Lord , I have sinned ) against Heaven and in thy sight , and am not worthy to be made thy Subject . And doing this , who knows , but you may be accepted ? It was some encouragement to Benhadad and his Servants , to remember the Kings of Israel were mercifull Kings ; and therefore they went and submitted themselves , in hopes of finding favour , 1 Kin . 20.31 , 32. Now Christ is more mercifull than the Kings of Israel . If therefore you go with ropes of submission about your Necks , and prostrate your selves before him , in great abasement and humility of Soul ; there is good hope , that Christ will take you into his protection , and deal with you as his Subjects and Servants . But ,

4. Lastly , Being duly humbled for your past Rebellion , resolve to take Christ for your Sovereign Lord , and to make choice of his Laws . Say with the Church , other Lords have had dominion over us , but now we will make mention of thy name only . Christ will admit of no Rivals . And therefore own Christ as your only Sovereign . Give him the Supremacy above all , by making choice of his Laws . The Laws of Christ are all holy , just and good . Christ commands nothing but what is vertuous and praise-worthy , Phil . 4.8 . You may see there , the nature and quality of Christ's Laws . They are very becoming the rational nature , and conduce not only to God's Glory , but our own good . The Apostle summs up the Laws of Christ under three heads , Tit . 2.11 , 12. For the Grace of God , that bringeth Salvation , ( i.e. the Gospel ) hath appeared unto all men , teaching that denying all ungodliness and worldly lusts , we should live soberly , righteously , and godly in the world . As all Beings to whom we owe duty , may be distributed into three kinds ; God , Neighbours , and our Selves : So the Apostle makes three parts or branches of our duty . The first , respects the duties of our personal capacity ; the second , the duties of our relation unto others ; and the third , the duties that more immediately concern God .

1. We must be sober , with respect to our selves . We must be temperate and moderate in our affections and enjoyments . We must use sobriety in Eating and Drinking , and wearing Apparel , and in all lawfull Sports and Recreations . We should not suffer Recreation and Pleasure to wast our Estate , or ingross our time , or to unfit us for our duty . We should be sober and moderate in all things .

2. We must be righteous , with respect to our Neighbour . We must be just and honest in our dealings . We must not wrong or injure our Neighbour ; but do to others , as we would be dealt with . We must be carefull to give to every one their own , and to make restitution where it is due . We must endeavour to be usefull unto others , and to be just in being charitable . These are some of those general rules which shew us the nature of this Grace of righteousness with respect to others .

3. Lastly , We must be pious toward God . We must be carefull to attend the ordinances of his Worship , such as hearing the word preached , reading the Scriptures , daily Prayer , Sanctification of the Sabbath , and Administration of the Sacraments . In a word , we must have devout Affections toward God , and must comply with all the duties of his Worship .

These , in short , are the Laws of Christ . And these we must resolve to comply with , if so be we would submit to Christ's Government . Now what remains , but that we practice what we have heard . And if we do so , we need not doubt , but Christ will own us as his Subjects , will defend and protect us as our Sovereign Prince against all the powers of infernal darkness ; and at last will bring us to the Kingdom of Heaven , where he , as the {αβγδ} , the forerunner of his people , is already gone , Heb . 6. ult .

Sermon Twelfth . EPHES . II . 3. Former Part .

Among whom also , we all had our Conversation in times past , in the Lusts of our Flesh , fulfilling the desires of the Flesh , and of the Mind .

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

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

( Among whom , {αβγδ} ) i.e. Among which Gentile Ephesians , which Children of disobedience , as he calls them in the close of the preceding Verse . ( We all ) i.e. we Jews , and more especially , all we that are Believers converted of the Jews . ( In times past ) i.e. in times of our Unregeneracy , before we were converted . ( We had our Conversation among them ) i.e. our Conversation was like theirs , we walked as they did . ( In the Lusts of the Flesh ) i.e. in sinfull courses , being influenced by the Flesh and the Lusts thereof . ( Fulfilling the desires of the Flesh , and of the Mind . ) This last expression is exegetical of the former ; shewing more particularly what 't is , to have our Conversation in the Lusts of the Flesh , it is , saith the Apostle , to fulfill them . At present , I shall speak to the first Clause , viz. having our Conversation in the Lusts of the Flesh .

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

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

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

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

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

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

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

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

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

In handling this point , I shall ,

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

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

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

4. Conclude with a brief improvement .

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

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

2. The Name , why 't is so called . And ,

3. More particularly , why 't is called our Flesh . Of each briefly .

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

1. Sometimes 't is taken Physically , for our natural Substance ; for our whole humane nature . In this sense the word is used , Joh . 1.14 . The Word ( i.e. Christ ) was made Flesh , i.e. was made Man . He took man's nature , Body and Soul , into a personal Subsistence with himself . So Rom. 3.20 . By the deeds of the Law no Flesh shall be justified . No Flesh , i.e. no man . It takes in both Body and Soul as to their natural Substance .

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

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

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

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

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

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

1. Because it comes to us by fleshly Generation . Grace and Corruption are opposed in Scripture to each other under the notion of Flesh and Spirit . Gal. 5.17 . The Flesh lusteth against the Spirit , and the Spirit against the Flesh . Now if you ask , why Grace , or Holiness , or the new nature is called Spirit . The answer is plain from that of our Saviour , Joh . 3.6 . That which is born of the Spirit is Spirit . Because the new nature is the product of the Holy Spirit , therefore it has the name of its Author , and is called Spirit . And for the same reason , the corrupt nature in us , or our sinfull dispositions are called Flesh , because they are produced by a fleshly way of Generation ; as our Saviour adds in that forequoted place , that which is born of the Flesh is Flesh . We receive our corrupt nature by way of propagation and fleshly generation ; and hence 't is called Flesh , in opposition to the new nature , which is called Spirit , and is the product of God's Spirit .

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

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

3. To shew , why 't is call'd in the Text by the name of our Flesh . It may be so called for these reasons .

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

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

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

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

APPLICATION .

Is it so , That corrupt nature is our Flesh , because we are the miserable Subjects of it ; then this calls on us to strive what we can to purge it out .

Q. But what shall we do to purge it out ?

R. 1. Go to the fountain of Christ's blood . There is no remedy like this . For though we wash our selves with Nitre , and use much Soap , as the Prophet speaks , Jer . 2.22 . yet our iniquity will still remain : Yea , though we go to the legal Sacrifices , with which they did use to purge away Sin in a typical manner ; yet these considered merely in themselves , without relation to Christ , their Antitype , cannot do it . Heb . 10.4 . For 't is not possible that the blood of Bulls and Goats should take away sin . Yea , if all the world had been offer'd for a Sacrifice , it could do nothing . But yet there is a fountain opened in Christ's blood , for Sin and for Uncleanness ; and this is able to purge it away . Zech . 13.1 . In that day there shall be a fountain opened for the house of David , and the Inhabitants of Jerusalem for Sin and for Uncleanness . Let us therefore go to this fountain , to bath our selves in it ; and this is the way to purge out our Corruption . 't is the blood of Christ that cleanseth from Sin , 1 Joh . 1.7 .

2. Pray to God for his Spirit . The Holy Ghost is compared to fire , which purgeth the heart , ( as fire does metal ) from that dross we brought into the world with us . Let us therefore , with David , go to God , for the assistance of his Spirit , Psal . 51.7 , 10. Purge me with hyssop , and I shall be clean : create in me a clean heart , O God . 't is by the Spirit we are enabled to purifie our selves , 1 Pet . 1.22 . T is by the Spirit we mortifie the deeds of the body , Rom. 8.13 . Let us therefore pray to God for his Spirit . And for our encouragement there is a gracious promise , Luk . 11.13 . If ye then being evil , know how to give good things unto your Children , how much more shall your heavenly Father give the holy Spirit to them that ask him ?

3. Lastly , Give attendance , and yield obedience to the word of God . T is the word of God is the great instrument of purification . 1 Pet . 1.22 . Seeing ye have purified your Souls in obeying the truth through the Spirit . Though the Spirit of God is the principal efficient ; yet the word of God is the means and instrument . And therefore , saith our Saviour , ye are clean through the word that I have spoken unto you . But if we would be cleansed and purified by the word , we must obey it . And therefore , ●tis said in that forequoted place , they purified their hearts in obeying the truth . ●Tis not enough to hear a Sermon , but we must take in what it commands . We must eat it down , ( as I may so speak ) and well digest it ; and this is the way to purge out our Corruptions . Psal . 119.9 . Wherewithall shall a young man , ( shall any man ) cleanse his way , ( and so his heart ? ) The answer is , By taking heed thereto according to thy word . If persons would endeavour to square their lives , to regulate their Thoughts , their Words and Actions , by God's word , this would be a means to purge out their Corruptions .

But this briefly by way of improvement of that first general ; I come now to the second .

2. To shew what is meant by Lust , more particularly the Lusts of the Flesh . The word ( {αβγδ} ) which the Apostle useth in this place , signifies Concupiscentia , desiderium , Lust or Desire . And it denotes to us the out-goings of the Soul , or any power of it , toward any Object that is suitable to it . This is lusting in its general nature . Which is in it self a natural thing , an indifferent thing , neither good nor bad , but only as diversified by its Objects , and qualified by its circumstances . And therefore in Scripture we read of a three-fold lusting .

1. Natural and indifferent . Thus Lazarus lusted for the rich man's Crumbs , Luk . 15.16 . The word in the Original is ( {αβγδ} ) from whence comes the word {αβγδ} , Lust . This Lust was natural ; and neither good nor bad considered in it self , but only as considered in all its circumstances .

2. Good and pious . There is a good Concupiscence , an holy lusting , a lusting after the things of God . So Christ lusted to eat the Passover , Luk . 22.15 . And the Prophets of old , to see Christ's day , Mat . 13.17 . This is a good sort of lusting , when we lust after the things of God . These Lusts should be cherish'd by us .

3. The Scripture also mentions an evil Concupiscence , a sinfull lusting . And that is , when the powers of our Souls are carried forth in their inclinations , either to what is sinfull in its self , or at least inordinately to lawfull things . This sort of lusting is evil and sinfull . And in this sense the word is used , 1 Joh . 2.16 . as also in my Text .

This briefly of Lust in the general . Now more particularly , the Lusts of the Flesh are these sinfull Lusts , these irregular Lusts . Which are ; ( as I may so term them ) the first actual buddings of corrupt nature , of Original Sin ; and differ from it as an effect from its cause , or as an act from its power . 't is true , sometimes the word Lust in Scripture is put for the root it self , for Original Sin it self , as in Jam . 1.15 . But at other times 't is used for the first actual buddings of corrupt nature ; the motus primò primi , the first motions and stirrings of Original Sin , as in Rom. 7.8 . and in my Text , where 't is joyned with Flesh , and is distinguish'd from it as an effect from a cause .

Now these actual lustings , these first buddings of Original Sin , are called in Scripture by divers names .

1. Sometimes they are called {αβγδ} , Desires or Lusts , as in my Text . Which word denotes the inclination of the Soul toward an Object that is suitable to it . This belongs to man naturally . When the Heart finds an Object suitable to it , it puts forth a Desire , and a Lust toward it . That which in other creatures we call an Instinct , in man we call a Lust or Desire ; and in carnal men , who mind only the things of the Flesh , 't is a Lust of the Flesh .

2. They are called {αβγδ} , Passions . In which sense that word is used , Rom. 7.5 . Gal. 5.24 . And this word more fully expresseth the nature of these Lusts , as denoting to us the inordinacy of the Desires of corrupt nature . For God being gone , his Image being gone , all these Lusts become Passions , become inordinate , and turn into violence .

3. They are also called by the name of Wills ; {αβγδ} , the Wills of the Flesh , as in the next clause of our Text , fulfilling the Desires of the Flesh . In the Original 't is {αβγδ} , the Wills of the Flesh ; denoting to us , that these Lusts have usually the consent of the Will .

As for the kinds of these Lusts , they may be divided into two sorts ; those of the lower , and those of the upper Soul , ( as I may so term it , ) sensual Lusts and intellectual ones , Lusts of the Flesh , and Lusts of the Mind , as the Apostle distinguisheth in the Text . The Apostle having mentioned the Lusts of the Flesh in a more general way , in the first part of the Verse , does in this next clause , ( fulfilling the Desires of the Flesh , and of the Mind ) divide them into two sorts . By the Lusts of the Flesh , as put in opposition to the Lusts of the mind , are meant bodily Lusts or sensitive Lusts . And by the Lusts of the Mind , are meant rational and intellectual ones . Thus we have a general division of these Lusts : and all fall under these two heads . The ground of this distinction is the nature of man , which consists of two essential parts , Body and Soul ; a sensitive part , which is common to beasts ; and a rational one , which is common to Spirits ; and both have Lusts suitable unto them .

1. There are sensitive Lusts , which belong to the body or sensitive part . In man there is not only a rational Soul , but also a sensitive . Hence man's Soul is usually divided into sensitive and rational . Philosophers commonly make this distinction , and 't is founded in nature ; for death really makes it , when it makes a separation between these two . Now this sensitive Soul , which man hath , is common unto beasts . They have sensitive Souls as well as we . Which sensitive Soul runs in the blood . I will not pretend to describe it to you , which generally puzzles all sorts of Philosophers . It contains in it thes● two things ; inward Senses , and outward Senses . Inward Senses , such as Memory and Fancy . For beasts have Fancy as well as men . This is plain from their Dreams , which Dreams may be gathered from their starting in their sleep . And they have Memory also ; which is so obvious to every ones experience , particularly in Horses remembring Roads , and Mastive-dogs minding injuries , &c. that 't is needless to tell you . And as beasts have inward Senses , ( which belong to the sensitive Soul , of which we are speaking ; ) so they have outward Senses , such as Hearing , Seeing , Tasting , and the like . All which have Objects suited to them . Now these things are common to men with beasts . We have sensitive Souls that belong to our bodies ; and we also have our outward and inward Senses as well as the beasts . Now to this sensitive Soul belong sensitive Lusts . And here we refer those lower and more brutish appetites , which are the rise of Drunkenness , Gluttony , Wantonness , and the like . Here also we refer the Lusts of Fancy , and the Lusts of the eye , as the Apostle calls them , 1 Joh . 2.16 . The Objects of these Lusts , are fine Buildings , Apparel , pleasant Gardens , Stories , Jests , and a thousand such things , all which are the Objects of the Fancy . Now , though many of these things , whether they relate to Buildings , Apparel , pleasant Gardens , &c. whereby our Fancy is pleased and delighted , be lawfull in themselves ; for Fancy is a natural power in man , and God made no power in vain , so it be rightly used : yet take God out of these things ; as for instance , when a man's Fancy is carried out to these things without God , and not in subordination unto him and his word , then these Lustings of the Fancy are sinfull , and are Lusts of the Flesh .

2. There are intellectual Lusts , which belong to the Soul or rational part . In man there is not only a bodily part , a sensitive part which is common to beasts ; but there is also an intellectual part , which is put to dwell in man's body , and which beasts have not . Now this rational Soul is of another nature , is another kind of substance , than the sensitive is . This does not wholly depend on the body for the exerting of its powers , but can live without it . Neither doth it die when the body dies , as doth the sensitive Soul , but is immediately carried by good Angels or Devils to Heaven or Hell . As our Saviour shews us in that famous Parable of Dives and Lazarus . Now this Soul the beasts have not . For this is more noble than the sensitive Soul , and is of like nature to that of the Angels . For the Angels are Spirits , and so are the separate Souls of men , they are called so in Scripture , Heb . 11.23 . So then , as man partakes with beasts , in respect of his sensitive part ; so he partakes with Angels , in respect of his spiritual part , or rational Soul . Now to this rational Soul there do also belong Lusts ; intellectual Lusts , or the Lusts of the Mind . Such as fleshly and perverse Reasonings , Thoughts , and Desires ; Ambition , Pride , Envy , and the like . These Lusts are common to men with Devils ; and therefore they are called the Devil's Lusts , Joh . 8.44 . where Christ speaking of the Jews Malice , saith he , Ye are of your Father the Devil , and ( his Lusts ) will ye do . They are called the Devil's Lusts , not efficiently only , because he stirs them up in man , but by way of imitation , because they are the same Lusts with his . Ye seek to kill me , saith Christ , and therefore you do the Lusts of the Devil ; you have Lusts like him , who was a Murderer , and that from the beginning . Now the Devil's Lusts are not of the same nature with sensitive Lusts , which are carried forth toward outward things , such as Meats , Drink , Beauty , and the like . For the Devil being of a spiritual nature , he therefore mindeth not the Lusts of the body ; he minds not Beauty , or Meat , or Drink , or any such thing ; but he is taken with spiritual Objects , and all his Lusts are spiritual Lusts , such as Pride , Revenge , Envy , Hatred , Malice , Self-Love , &c. These are Lusts which belong to the Devil , considered as a Spirit ; and do also belong to the rational Soul , which is a Spirit , and so fall under the Lusts of the Mind . And let this suffice for a brief account of the Lusts of the Flesh , their general Nature , Names , and Division . I come ,

3. To speak to the irregularity or sinfulness of these Lusts . This may be known in some measure by reflecting a little on man's primitive state , and considering the holiness of his lustings then : for opposites and contraries mutually illustrate each other . Lust in the general , belongs to man in his natural constitution , and therefore was in him in his state of Innocency . For the word Lust , is not always taken in a bad sense , for unclean desires , as custom now for the most part has limited its use . But Lust in its large and more general acceptation , denotes only this , namely , the out-goings of the Soul , or any power thereof , in desires and longings after any Object agreeable thereto , and wherein it may find pleasure . Now in this sense , Lust belonged to man in his innocent state . His Soul was created with lustings and desires , like an empty Stomach , reaching out after somewhat to fill it . And that which God appointed to fill it , was no less than himself and a world of creatures .

1. Himself , who was to be desired , as man's chief good and last end .

And 2. Creature-Objects , which were to be desired in subordination unto God . So that the holiness of the lustings and desires of our Souls , seems to lie in these two things ,

1. In the out-goings of our Souls toward God , as our chief good . And ,

2. Toward Creatures in subordination unto God . And thus 't was with man in his innocent state . The image of God wherewith he was endued , inclined his Soul to go forth toward God , as his chief good , and to nothing above him : and to go forth in its desires unto other things , that had sweetness in them , only as means to tast the goodness of God in them , to know , and love , and enjoy God in and by them ; so that God was still the last end . He only was desired for his own sake , and other things in subordination unto him .

But is it thus with us in our fallen state ? No , our lustings are sinfull and irregular . We are carried out for the most part to Creature-Objects as our chief good ; we are turned aside to what is hurtfull and evil , and are influenced merely by a principle of self . Thus is it with us in our fallen state , whilst unconverted . Our Lusts are irregular ; they are Lusts of the Flesh . I shall endeavour to illustrate the irregularity of them , by a comparison taken from a sick man , or a man in a Fever . For these Lusts of the Flesh , are , as it were , the Fever of the Soul ; unnatural heats , transgressing the bounds of Religion and Reason . Now take a man that is sick in a Fever , and how is it with him ? why ,

1. By reason of this distemper in him , he is taken off from delighting in that food , that is good and wholsome . Bring him meat , and his Stomach loaths it , and riseth against it . So take man's Soul in his natural state , as distemper'd by Lusts , and it loaths those things that are wholsome and good , I mean the spiritual part of Religion , and those means and ordinances that tend to bring him to the enjoyment of God ; though once they were the natural food of the Soul .

2. As a man in a Fever is taken off from delighting in wholsom food , so his vitiated Stomach greedily longeth for those things that are hurtfull . In like manner , the Soul , that is distemper'd with Lusts , is not only taken off from delighting in God and his ways , but it lusteth after what is contrary to the Will of God , and what is hurtfull to it self . It delights in Sin . The carnal heart drinketh in sin , as a Fish water . And 't is full of enmity against God , Rom. 8.7 .

3. Take a man in a Fever , and his desire of drink , or of what will hurt him , is merely to satisfie his humour , his inordinacy in him , and for no other end . 't is not to nourish him , for he knows 't will do him hurt . So men by reason of these Lusts of the Flesh , are carried out to sinfull Objects , merely to gratifie their corrupt humours . Not for God's Glory , though they know this should be the end of all , 1 Cor . 10.31 . but to please themselves , to gratifie that inordinacy that is in them .

APPLICATION .

Is it so , That the Flesh or corrupt Nature is the cause and Parent of irregular lustings ; then ,

1. Cease to wonder , when you find irregular motions in you , which you cannot help . 't is a common thing to have vain Thoughts and foolish Imaginations , and irregular Lustings stirring in us , even in the time of divine Service , to the great distraction and trouble of our Souls ; and sometimes we cannot help it . Though with Abraham , we drive these birds from the Sacrifice ; yet they return again and again , and will not be put by . Now what 's the reason of all this ? why , that corrupt nature which is in us ; that Flesh and Corruption we carry about with us . And therefore no wonder , that sinfull motions , sinfull inclinations do arise in us , for we carry the Parent of them in our bosom . And this being so ,

2. It calls on us to lament and bewail our present condition . Our Souls , that were once the Subjects of gracious dispositions , full of good motions toward God and the things of God , are now become the nest , the seat and center of irregular Lustings ; which as naturally flow from corrupt nature , as streams do from their proper fountain . This is matter of pious lamentation , especially considering , these irregular motions and lustings in us are not only our Misery , but also our Sin . They are our Misery , as being the disease , the Fever of our Soul . And they are our Sin , as being contrary to the Law of God . Some indeed have thought , that an act of the Will is always necessary to the being of Sin . But this is not universally true . Not to speak of Original Sin , that inherent Pravity that is in our nature , which is our Sin , notwithstanding it precedes the act of the will ; there are actual Sins , that are not voluntary . For vain thoughts are Sin , even such , as are the Object of a good man's hatred , and therefore are not the acts of his will . And so the first risings and stirrings of Lusts , motus primò primi , the first buddings of inherent Corruption , the first actual motions of indwelling Sin , which antecede the consent of our will , they are not only our Misery but our Sin : which therefore calls on us to lament and bewail our present condition ; seeing they naturally spring from us , and are such motions , that we cannot help .

3. Lastly , Seeing the Flesh or corrupt Nature doth naturally produce sinfull Lustings in us , we should therefore strive to mortifie and subdue them . They that are Christ's have crucified the Flesh , with its Affections and Lusts , Gal. 5.24 .

Q. But how shall we mortifie the Lusts of the Flesh ?

R. 1. By mortifying the Flesh it self . Whilst the Flesh is unmortified , corrupt Lusts will naturally arise ; though we lop some Branches , yet more will spring up . If therefore we would mortifie the Lusts of the Flesh , we must go to the root , this must be deadned . This is the course that Believers take , Gal. 5.24 . They crucifie the Flesh with the Affections and Lusts . First the Flesh , and then its Lusts .

2. By timely suppressing of its Lusts . If we would mortifie the Lusts of the Flesh , we should watch the first risings of Sin in us , sinfull Thoughts , unclean Thoughts , irregular Lustings ; and should crush the Cockatrice in the Egg. We should take notice of the first motions of Sin , and so smother it in the Conception .

Sermon Thirteenth . EPHES . II . 3. Former Part .

Among whom also we all had our Conversation in times past , in the Lusts of our Flesh , &c.

FRom these words I have observed these two Doctrines .

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

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

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

In handling this point , I shall ,

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

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

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

1. That the Flesh and its Lusts are the governing principle of the Conversation ; the main spring that sets the other Wheels agoing . To have our Conversation in the Lusts of the Flesh , it is to be influenced and governed by these Lusts . As when we say , a man is in Wine , in Love , in Passion , or the like ; the meaning is , he is overcome by it , he is influenced by it , 't is a principle in him , that sways and rules him as to outward acts . So here , to have our Conversation in Lusts , or to live in Lusts , is to be overcome by them , to be influenced by them in our Lives and Practices . And thus 't is with the unregenerate ; they are always influenced by some Lust or other , led away with divers Lusts , as the expression is , 2 Tim . 3.16 . 't is Lust is the governing principle of their Lives . And therefore we find , that all the Corruption that is in the world is attributed to the boylings up of these Lusts , 2 Pet . 1.4 . where speaking of Believers , he saith , They had escaped the Corruption that is in the world ( through Lusts . ) 't is Lust is the cause , the internal cause of all the outward Corruption that is in the world . And to live in Lust , is to be govern'd and influenced by it in our Lives .

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

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

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

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

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

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

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

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

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

APPLICATION .

This Doctrine may serve for Instruction and Counsel .

First , For Instruction in these following particulars .

1. Is it so , That the Flesh and its Lusts is the cause and reason of a sinfull life ; then hence we may take a brief Directory for our Humiliation . We have all of us sufficient cause to be humbled for our Sins . Regenerate persons , and unregenerate had need be put on this duty . For who is there , that has not his Conversation , at least , at some times , in the Lusts of the Flesh ? 't is true , the regenerate don't commit Sin , as the Apostle speaks , 1 Joh . 3.9 . i . e . they don't make it their trade and practice , ( as the Original word there imports ) as the unregenerate do . But yet in many things we offend all , Jam . 3.2 . where the Apostle speaks of regenerate persons as well as others , for he puts in himself among the rest . So that we have all sufficient cause for Humiliation ; and we may take from our Doctrine a brief Directory for it . For here you may see Sin in the Pedigree of its causes ; and so may run it up in your Prayers and Confessions , to its spring-head . Thus did David , Psal . 51. In which Psalm he makes Confession of his actual Sins of Adultery and Murder , as may be gathered from some passages of it . And having mentioned in the general , his actual Transgressions , he runs them up to the fountain-head , his Original Sin , v. 5. So we should do in our Humiliations , at least sometimes . And for our direction , we may reflect on the Doctrine , that is set before us , which gives us a Platform for our Humiliation , in that it shews us the several causes and descents of Sin .

1. Here is Flesh or corrupt Nature , having the seed of all Sin in it ; and which being not an idle , but an active principle , brings forth a whole swarm of Lusts in the Heart .

2. Here are Lusts which are the first-born of corrupt Nature , and these bring forth ,

3. A sinfull Conversation . Now all this we should have an eye to in our Humiliations before God for our Sins . When we have humbled our selves for our Flesh and Corruption , the root of all ; then let us also reflect on our Lusts , which spring from it , and which put us on to sinfull actions ; for all the Corruption , that is in the World is through Lust , 2 Pet . 3.4 . And then having humbled our selves for our Lusts , let us go to our Actions or sinfull Life . Or if you will begin at your actions , and so go to your Lusts , and next to your Flesh . And here you have the whole Pedigree of Sin ; which may serve to direct us in our Humiliation .

2. Is this the case of the unregenerate , to have their Conversation in the Lusts of the Flesh ? then hence see a difference between the regenerate and the unregenerate . The unregenerate live after the Flesh ; they are influenced by it as a governing principle ; they yield a willing subjection to it , and live in a constant fulfilling of its Lusts . 't is the work , the trade , the business of their lives to mind the things of the Flesh , as the expression is , Rom. 8.5 . to sow to the Flesh , as t is otherwise expressed , Gal. 5.8 . And to make Provision for the Flesh , as the words are Rom. 13.14 . But regenerate persons have another sort of life . These are acted by another principle , namely the Spirit or new Nature , and so steer another course . Whereas the Flesh is the predominant principle in the unregenerate : Grace sways in the Godly Man's Heart , and bears rule in his Soul . 't is true , the Flesh is not wholly abolished , in those that are regenerate , there is Flesh still , a body of Sin we carry about with us whilst we live here . And this Flesh lusteth against the Spirit , according as you read , Gal. 5.17 . This Law in the members still warreth against the Law in the mind , Rom. 7.23 . And sometimes in particular conflicts gets the upper hand . But though the Flesh is not wholly subdued in those that are Godly , and in some actions it may have a prevalency above the other principle : yet a sensible difference may be seen between the people of God and the unregenerate . For in those that are godly , the better principle is habitual and constant . 't is this is the governing principle of their actions , for the most part , and in their general course . As for the Flesh , though sometimes they are foyled by it , yet they yield not a willing subjection to it ; neither live they in a constant fulfilling of its Lusts , nor make it their business to sow to the Flesh , as the unregenerate do . So that there is vast difference between them . One has his Conversation in the Lusts of the Flesh , the other has not . And this is plainly intimated in my Text , where the Apostle speaking of himself and others , that were regenerate and quickned by Christ ; We had all ( saith he ) our Conversation in times past , in the Lusts of the Flesh . ( In times past ) Plainly implying , that now since they were quickned , they had another course of life . For as carnal men do mind the things of the Flesh ; so spiritual men mind the things of the Spirit , Rom. 8.5 .

3. Lastly , Hence also we may learn , what to judge of the best actions of unregenerate men . Having their Conversation in the Lusts of the Flesh , and being always swayed by this principle ; hence all their actions , the best of them , do savour of the Flesh , and so are not pleasing in the sight of God . This , my beloved , is heavy news for the unconverted . There are many of them , that take much pains in the service of God . Natural Conscience will not let them be quiet , unless they make some shew of Religion . And therefore you shall see such persons as diligent in the outward work , in the ceremonious part , as the best Saints . But yet notwithstanding all this shew of Godliness and Piety ; none of their actions are truly pleasing in the sight of God , because they savour of a fleshly principle , which hath the predominancy . They come from persons that are in the Flesh . And they that are in the Flesh , cannot please God , as the Apostle tells us , Rom. 8.8 . They may do , 't is true , many actions materially good ; that are good and commendable for the matter of them : but yet , none of their actions are fully pleasing in the sight of God , neither will avail them to eternal Life . For though for the matter their actions may be good , yet there are manifold defects in them . As ,

1. They come from a corrupt root . There is a defect in the root of these actions . They don't come from Faith working by Love , which is the true principle of all acceptable obedience , for neither Circumcision , nor Uncircumcision avails any thing , but Faith working by Love , Gal. 5.6 . Without Faith and Love we want the Life and Soul of Obedience . Now both of these being the fruits of the new Creature , hence the unregenerate , for want of this principle , cannot perform acceptable obedience ; though their actions may be good for the matter of them .

2. There is a defect also in their state . Unregenerate persons , they are not renewed , nor reconciled unto God ; they are in a state of Sin and Enmity , and therefore their actions don't please God . He may justly say of them , as in Mal . 1.10 . I have no pleasure in you , neither will I accept an offering at your hands . There is no obedience truly pleasing in the sight of God , but what is the fruit of the new Creature , and is perfum'd by Christ's Mediation . But the unregenerate want this ; they have no principle of Grace within , neither have they an interest in Christ's Mediation : and therefore their actions are not pleasing unto God .

3. Lastly , There is a defect in the end and motive . Carnal men , they don't aim at God's Glory in their most commendable actions . They seldom or never rise higher than self . Their ends and aims are not spiritual . Either they have a natural aim ; as when they are frighted into a little religiousness by affliction and extremity ; as those you read of Hos . 7.14 . who howled upon their beds for Corn and Wine . Or they have a carnal aim , out of Bravery and Vainglory ; as the Pharisees , Mat . 8.2 . to have glory of men . Or at least a legal aim , seeming very devout , to quiet Conscience , or to satisfie God by their duties for their Sins . As those we read of Mic. 6.7 , 8. who were willing to offer many Sacrifices yea to give their first born for the Sin of their Souls . So that carnal persons are usually influenced by a selfish motive ; and their Sacrifices and Prayers are an abomination unto God , as Solomon speaks , Prov. 21.17 .

Q. If this be the case , perhaps some may say , 't is as good for wicked men to neglect God's Service , as to attend it ; to be profane as well as righteous ; if so be their Sacrifices are an abomination .

R. To this I answer , Not so ; for the thing admits of various degrees . God does not abominate the religious Performances of wicked men , as much as their Sins : yea , he is well pleased with the matter of them ; and sometimes rewards such moral Obedience with temporal Blessings ; because 't is that which himself has commanded , and whereby he keeps up the Government of the World . Ahab's going softly and mourning , was recompenced with a suspension of temporal Judgments , 1 Kin . 21.29 . Because he humbled himself before me , I will not bring the evil in his days . The outward compliance of wicked men with religious duties , is good and usefull upon many accounts . It tends to promote an honest life , to keep up Order and Government in the world ; to attain temporal Blessings at the hand of God here , to lessen the degrees of future punishment , and to put a person in the way of Grace , for Grace is given in the use of means : but yet we must say , notwithstanding all these benefits and uses , that 't will not avail them to eternal Life . For they that are in the Flesh cannot please God , and that for the reasons but now mentioned .

Secondly , This Doctrine may serve for Exhortation . If this be the case of the unregenerate , then be exhorted , you that are yet in your Unregeneracy to get out of this miserable condition , and to leave this sinfull way of living , of having your Conversation in the Lusts of the Flesh . By way of Motive , consider ,

1. That your past Baptism obligeth to it . By Baptism we were solemnly devoted to God and his Service ; and did publickly profess , to renounce not only the World and the Devil , but also the Flesh . If therefore we still live after the Flesh , and have our Conversation in the Lusts of it ; what is it , but virtually to renounce our Baptism , and to break our Oath of Allegiance unto God ? And therefore let this prevail with us . But if a sense of duty will not prevail . Consider ,

2. The great danger of living after the Flesh . Read with trembling those awfull words , Rom. 8.13 . If ye live after the Flesh , ye shall die . Not only a temporal , but an eternal Death : for thus much the threatning imports . Now , can you be content to die eternally ? To be Fire-brands in Hell through the days of Eternity , and all this merely for the gratification of a base Lust , because you would live in the Lusts of the Flesh ? Oh! think of it ; and hasten forth of this miserable condition , ere it be too late .

Q. But what shall we do in order to avoid this carnal way of living ?

R. I shall answer briefly in two words .

Direct . 1. Pray to God for a new Nature , a gracious principle . Whilst you are in the Flesh , you cannot but mind the things of the Flesh . The carnal heart will not savour of the things of God . Endeavour therefore to get your hearts changed , your natures renewed , the new Creature set up in you ; by earnest Prayer , and a diligent waiting on God in his ordinances : and when once you have obtained a principle of Grace , this will oppose the principle of Corruption . The Spirit lusteth against the Flesh . Gal. 5.17 . This will war against the Lusts of the Flesh , and will certainly overcome them ; for Sin shall not have dominion over you , when once you are got into a state of Grace , Rom. 6.14 .

Direct . 2. Having gotten a new Nature , a spi●itual Nature ; then walk in the Spirit . 't is the Apostle's direction , Gal. 5.16 . Walk in the Spirit , and ye shall not fulfill the Lusts of the Flesh . If ye would not fulfill the Lusts of the Flesh , then walk in the Spirit . Cherish the motions of the new Creature ; put them into practice ; mind the things that are of the Spirit , as the expression is , Rom. 8.5 . Those things that are agreeable to the new and spiritual Nature , such as Righteousness , Temperance , Meekness , Faith , Goodness , Gentleness , and such like , as the Apostle reckons them up , Gal. 5.22 , 23. Follow diligently after these things , and so walk in the Spirit ; and this is the way to avoid fulfilling the Lusts of the Flesh .

Sermon Fourteenth . EPHES . II . 3. Middle Clause .

( {αβγδ} . )

— Fulfilling the desires of the Flesh , and of the Mind .

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

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

Doct . That 't is the trade and practice of unregenerate persons to put in execution the Lusts of the Flesh . But I have spoken somewhat of this nature already on the second Verse , and therefore shall say no more now .

A second term that comes to be explained in this clause , is the word ( Desires . ) In the Original , 't is ( {αβγδ} ) the Wills , as you find it in the Margin . Now if you ask , why the Lusts of the Flesh are called Wills ? The reason is , because they have always the consent of the Will , when they are fulfilled . And hence we may infer this note .

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

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

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

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

First , I shall demonstrate the truth of it . And that , 1. From plain Scripture . 2. By an Induction of Particulars . And , 3. By Scripture-arguments .

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

2. I shall demonstrate by an Induction of Particulars , taken from the several parts of man . Man may be divided into Body and Soul , into Flesh and Mind , as 't is in the Text . Under Flesh are included bodily Senses and Members , and sensitive Appetites . Under the Mind are included ( by a Synecdoche ) all the powers and faculties of the Soul , Understanding , Conscience , Will and Affections . And all these are corrupted and vitiated .

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

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

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

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

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

4. They Affections , these also are corrupted ; being earthly , sensual , rebellious against reason , preferring empty and transitory contentments , before the great matters of Heaven and Eternity . In a word , the imaginations and affections of man's heart are only evil , Gen. 6.5 . And hence 't is , that there is so little Love unto , or Desire after heavenly things . Thus have I proved by an induction of Particulars , that the whole man , and the whole of man , is corrupted by Sin . Which also may be proved ,

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

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

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

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

APPLICATION .

Is it so , That the whole man is corrupted by Sin ? Then ,

1. Hence see the state of your Souls as they are by nature . What the Pharisees said of the man born blind , thou wast altogether born in Sin , may be applied to all of us . You were all , my beloved , as well as my self , born wholly in Sin . Considered merely in your natural state , there is no part sound in you . Body and Soul are both corrupted . The Flesh and the Mind have both corrupt lustings ; and there is not a faculty that retains its integrity . We ought to be instructed in this truth , that so we may rightly know our selves . Which we shall never do , till we throughly understand our sinfulness by nature .

2. Bewail the Corruption of your nature . What miserable creatures has Sin made us ? It has not only robb'd us of God's image , and all that is spiritually good ; but it has fill'd us with depraved and perverse dispositions , with irregular desires and corrupt lustings in the whole man . Our whole nature is depraved by Sin . The Contagion thereof has not only fallen on the lower animal faculties , on the Flesh , and the sensitive part ; but it has ascended to the higher also , namely , to the Mind and rational Soul . And this being so , surely 't is matter of great lamentation . You account that a very malignant disease which reacheth but one Member , if so be , it spoil it and make it useless ; if it lame but a joint , or take away an eye . How much greater and more dangerous then , is this spiritual disease , which extends it self to all that is in man , and corrupts and vitiates his whole nature , and makes him abominable in God's sight ? You account that a poisonous creature , and so loath it , which has poison but in one part ; as Serpents in their Stings , and Vipers in their Teeth , which when taken out , the rest is not poisonous . How justly then might God loath us , who are poisonous all over . For the Poison of Sin hath soak'd all , and pierc'd through every part of us . It is in our Souls , and 't is in our Bodies . There is no part or power free . And therefore Sin in Scripture is usually compared to such bodily diseases , which overspread all the parts ; particularly to a Leprosie ( whereby it was typified in the ceremonial Law ) which goes over the whole Body . This therefore calls on us , to bewail our nature ; seeing every part is infected and diseased , and justly makes us loathsome in the sight of God .

3. See the need of Regeneration , and what a great and difficult work it is . The Corruption of man's nature shews the need of Regeneration ; and man's universal Corruption the great difficulty of it . If only one part was corrupted in us , then Regeneration might not be so difficult . But when the whole is corrupted , and every part needs mending , this shews Regeneration to be a great work . To heal but the Lungs or Liver , if corrupted , is accounted a great cure , though performed but on one part : but Regeneration is the curing and renewing of the whole man . In those that are regenerate , old things are done away , and all things become new , 2 Cor . 5.17 . Which therefore shews it to be a great work , and may serve as some discovery to try our selves by . But this leads to a fourth use .

4. Enquire , Whether this universal Corruption of nature is yet healed by regenerating Grace . That our natures , since the fall , have been uni●●rsally depraved , has been undeniably proved . ●ow the question is , Whether or no , they are healed and renewed by regenerating Grace . If you ask , how shall we know it ? For the discovery of it , I shall only at present , refer you to one Scripture , that but now mentioned , 2 Cor . 5.17 . If any man be in Christ , he is a new creature : old things are past away , behold all things are become new . The Apostle here gives a brief description of the new Creature ; and shews that it consists in two things ; in the passing away of old things , and in the coming of new . Now , is this change wrought in you ? Are old things past away ? Are all things become new ?

1. Are old things past away ? Old Pride , old Ignorance , old Malice , old Wickedness ? Have you put off the old man , as the expression is Eph. 4.22 . I don 't say , that the old man is wholly put off by the Saints in this life . But have you put him off , so as to denominate you regenerate persons ? Have you put him off as to his rule and dominion ? More particularly ,

1. Do you grieve for the remainders of your Corruption ? Were you ever sensible of that body of Sin , you carry about with you ? Regenerate persons do mourn under it . Observe how bitterly Paul complains , Rom. 7.24 .

2. Do you make opposition against it ? Do you strive against old things ? Regenerate persons , they not only complain of Sin , but fight against it , Gal. 5.17 . The Flesh lusteth against the Spirit and the Spirit against the Flesh .

3. Are you mortifying the old man daily ? Th● new creature is continually making oppositio● unto Sin , and seeking to crucifie it . Some lim●● of the old Adam does ever and anon drop o● Though Sin doth not die perfectly , yet it die daily . A gracious Soul thinks he can never sufficiently kill it .

Let us try our selves by this first mark , wh●ther we are new creatures . Are old things pa● away ? Do we grieve for Sin , the remainders o● it ? Do we oppose it , and daily mortifie it ? I● so , this is the passing away of old things , th● not in a legal , yet in an Evangelical sense ; an● though it be not to satisfaction , yet it is to acceptation .

2. Are all things become new ? In the new Creature there is not only the passing away o● old things , but all things become new . There are new Principles , new Aims , new Affections and Dispositions ; yea all things become new . And therefore Grace is called the new man ; not the new Eye , or the new Tongue , the new Mind , or new Will , but the new Man , Eph. 4.24 . ( as Corruption in v. 22. is called the old Man ) to shew that it overspreads our whole Fabrick . More particularly ,

1. In the new creature there is a new mind . Regenerate persons are renewed in their minds , Eph. 4.23 . They see things with another aspect than they did before . Formerly they saw no great evil in Sin : now they discern it to be the worst of evils . Heretofore they saw no great loveliness in Christ : now Christ is all with them , altogether lovely , the chief among ten thousand . 〈◇〉 time past , they had a good opinion of them●●lves and their own righteousness ; but now ●●ey see their own Vileness and Corruption , yea , such shortness in their best performances , that they cry out of them , as filthy rags , Is. 64.6 . So that Grace makes a great change in the Mind ; it gives a person a new mind .

2. In the new creature there is a new heart . Ezek . 36.26 . A new heart , saith God , will I give ●hee . 't is spoken of the work of Regeneration . Regenerate persons have new hearts . Hearts adorned with gracious habits , and holy dispositions . They have hearts after God's own heart , as 't was said of David . That consent with God's , and answer his heart , as the Echo the voice . Psal . 27.8 . When thou saidst , Seek ye my face , my heart said unto thee , thy face will I seek . Those that are renewed , they have hearts prepared to do God's will . They say with Paul , Lord , what wilt thou have me to do . Time was , when their hearts were set on Sin , and the bent of their affections was toward the world : but now , Grace , like a Byass , doth strongly incline them to what is spiritually good , and carry out their hearts and affections toward God .

3. The new creature has a new life . No soonner you read of God's bestowing a new heart , but it presently follows , and they shall walk in my statutes , Ezek . 36.27 . Grace will alter a man's walk . Before , perhaps , he walk'd proudly , but now humbly . Before loosely , but now holily Now he makes the word his rule , and Christ'● life his pattern . Now his conversation is in Heaven , Phil . 3.10 . and his members are instrument ▪ of righteousness unto God , Rom. 6.13 .

Now if we find it thus with us , that all things are become new ; that we have new minds , new hearts , and new lives ; then we may conclude that we are new creatures , and have the Corruption of our nature heal d , in some measure by regenerating Grace .

5. Lastly , If on search we find that we are renewed , and that our Corruptions in some measure are purged out , then let us bless God , and be thankfull for it . But if on the other side , there be any that find that they are not renewed , but that their old Corruptions still remain with them , let such be exhorted to endeavour what they can to purge them out . And to stir you up to this duty , consider what 't is you are exhorted to . Why , 't is to be cleansed from your spiritual filthiness , and to purge out the Corruption of your nature . And this , one would think , should be of it self sufficient motive . What is there of filthiness that belongs to you , but you purge and cleanse daily ? Your hands , and your cloaths , yea your houses and streets , because they contract daily dirt , you take care to have them all cleansed . Let me therefore reason with you , from your own practice in lesser matters ; Will you be more carefull of your outward man ; of your bodies and cloaths , yea of your houses and very streets , than you will of your Souls ? O foolish people , and unwise ! How justly may I use the words of our Saviour , Luk . 11.39 , 40. Ye fools , do ye make clean that which is without , and your inward part is full of wickedness . Suffer therefore this word of advice : Endeavour to purge out your inward Cor●●ptions ; and remember ( to excite you ) that unless you be purged , renewed , and sanctified , you cannot please God here , Rom. 8.8 . Neither shall you enjoy him in the world to come , Heb . 12.14 .

Sermon Fifteenth . EPHES . II . 3. Latter Part .

And were by nature the Children of wrath , even as others .

IN the foregoing Discourses we have largely considered the first branch of the Apostle's description of man's natural state , as 't is a state of Sin ; and the several guides which influence and govern him in his Conversation , whilst unregenerate . Come we now to consider the other branch of the description of man's state by Nature , as 't is a state of Misery ; and this we have in the words of my Text , and were by nature the Children of wrath , even as others .

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

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

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

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

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

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

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

From the words thus explained , I infer two Doctrines .

1. All Men and Women are Sinners by nature . ●nd ,

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

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

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

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

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

2. Shew , how we came to be so .

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

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

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

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

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

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

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

2. Neither is it merely on the account of natural Generation . This , I confess , is the way and means whereby this Corruption is conveyed to us . 't is a causa sine qua non , a necessary condition and pre-requisite ; and so it would have been with respect to Righteousness , had Adam stood . But 't is neither a cause of one or the other . 't is only , as I may term it , considered in its self , the Pipe and Chanel wherein it runs . I say , considered in its self . For otherwise if you take it conjunctly with that law that is annex'd unto it , viz. that like should beget its like ; more particularly , that Adam standing should bring forth an holy Off-spring , but Adam falling , should , on the other hand , beget a corrupt issue ; so in some sense , it may be said to be a cause of our inherent Corruption , though considered in its self , 't is only a means of conveying it to us .

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

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

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

R. I answer in the general , 't is the first act of Adam's sin , his eating the forbidden fruit .

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

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

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

R. I answer , 't was God that made him our publick head , even that God , that also made Christ a publick head to save us ; I mean all those that are his Seed , or that believe in him . There are two ways whereby a person may be made a publick head .

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

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

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

APPLICATION .

Is it so , That all men and women are sinners by nature ? Then in the first place ,

1. Believe this Doctrine . There is much of the Gospel depends on receiving or rejecting this Doctrine , as a judicious Divine has well observ'd , [ Burg . of Orig . Sin . ] If a man be erroneous or heretical in this , he cannot be Orthodox in many substantial parts of Religion . What Austin said concerning the Trinity , is true also in some measure concerning this ; we may err easily here , and dangerously too . Easily ; for such is the self-fulness , and self-flattery that is in every one , that he is difficultly perswaded to believe that he is thus sinfull and miserable by nature . And an error here is dangerous too ; because if this Pillar falls to the ground , almost the whole Edifice of Evangelical Doctrine will tumble down with it . Give me leave to instance in a few particulars . E. G. If a man err about our native sinfulness , denying it either in part or in whole , he must necessarily with the Arminians hold Free-Will . Do but take away Original Sin , and then you establish Free-Will . Then man hath the same power to do good ; to obey , repent , and believe , as he had in Creation . There may be indeed some Wounds and Debilitations upon him ; but not a spiritual death , of which you read in the first Verse of the Chapter of my Text .

Again , if Free-Will be establish'd , then the Grace of God in Conversion is evacuated , there is no absolute necessity of it . It is only , ad facilius operandum , as the Pelagians of old spake , to make us work more easily and readily ; not that we absolutely stand in need of it . So the work of Conversion will not be ascribed wholly to the power of God's Grace ; at the best , we shall make Grace but an adjuvant cause , or a partial one with our Free-Will ; and so praise will be given partly to our selves , and partly unto God , contrary unto the Apostle , 1 Cor . 4.7 .

Once more , if we do not believe aright about Original Sin , or our Sinfulness by nature , then we must also mis-believe about Justification ; and that cannot be made such a glorious act of God's Grace , as indeed it is . For if Adam's Sin be not imputed to us , then neither will the Imputation of Christ's Righteousness be received . For these do usually stand and fall together : and 't is common with the Arminians to deny the latter , as well as the former . And so we set up our Dagon against God's Ark ; our righteousness in the room of Christ's .

't is therefore of great consequence to be well established in this truth . And many advantages will come by it . For ,

1. A firm belief of this Doctrine will not only set us right in other great Doctrines of the Christian Religion , as but now hinted , but 't will also be a means to silence the impatient and blasphemous complaints of men against nature . Tully of old complain'd of nature , as an hard Step-Mother to Mankind , for sending us into the world in so miserable a condition , corpore nudo , fragili , infirmo , and so he goes on ; with a body naked , frail and weak . Non tam editi quàm ejecti , said the Heathen , we are not so much brought forth , as cast forth . Now these Complaints do border on Blasphemy . For what is spoken against nature redounds upon God , the Author of nature . And yet how shall we be able to silence these Complaints , but only by owning the present Doctrine ? Why Man , of all Creatures , should be by nature most miserable ? There is no true answer could ever be given to satisfie , but this , Because all Men and Women are sinners by nature , they come sinfull into the world . The young ones of Birds and Beasts are not so miserable as our Infants , as to their outward condition because not corrupted by sin . 't is our sinfulness by nature is the cause and reason of that grave jugum super filios Adam , as Austin calls it , of that heavy yoke of afflictions and misery that befall men .

2. Another advantage of believing this Doctrine is this , hereby we shall come to know our selves . {αβγδ} , know thy self ; è coelo descendit , said the Heathen , it came from Heaven , 't is such an excellent rule . And the Scripture insists much on this duty ; we are bid to search and examine our selves . Now by firmly believing this Doctrine of man's sinfulness by nature , we shall come to know our selves , to know how vile and abominable we are , which we shall never do , till we own this Doctrine .

3. 't will direct us in our humiliations , and tend to make us truly humbled before God . 't is not sufficient for a man to be humbled for his actual sins , unless also he goes to the cause and root of them . And therefore you find , that when David would humble himself for his sin , he thinks it not enough to confess and bewail his Adultery and Murder ; but also to confess , he was conceived in sin , Psal . 51. His actual sins carried him to his original . And so Paul , when he complain'd of that impotency in him to do good , he presently goes to the cause of it , the law of sin in him , the body of sin he carried about with him , Rom. 7. And so we in our Humiliations must likewise confess our native sinfulness . And where there is not the true knowledge of this , our humiliation will never be deep enough .

4. Lastly , Another advantage is this ; 't will make us to understand the true nature of Regeneration . For our sinfulness by nature lays a foundation for that Doctrine . Except we be regenerated , we cannot be saved , so saith our Saviour , Joh . 3.3 . A mistake therefore in this point is very dangerous . And yet without the knowledge of our sinfulness by nature , we must needs be ignorant of the true nature of Regeneration , as is plain from the case of Nicodemus , who was a Master , a Teacher in Israel ; and yet grosly ignorant of the great Doctrine of Regeneration , because he knew not , that whatsoever is born of the flesh is flesh ; or that all Mankind are by nature corrupt , Joh . 3.6 . And what 's the reason that our modern Socinians , and many others do place Regeneration in Morality , Civility , and a Reformation of life ; but only because they deny the Doctrine of Original Sin , or else mistake it . If this Doctrine was firmly believed , and rightly understood , this would shew us , that we need a spiritual Renovation of our natures , as well as an outward change of life , and would undeceive us , as to those mistakes that are going in the world about Regeneration . Vid . Dr. Owen of the Spirit , p. 181 , &c.

2. Our Doctrine is a Confutation of the Pelagian Heresie , which tells us , we are sinners , not by birth and nature , but only by practice and custom ; and that we sinned in Adam , not as an Head and Representative , but only as an exemplary Father , imitating his Sin and actual Transgression . But this is contrary not only to that of the Apostle Paul , Rom. 5.12 . but also to my Text , which tells us expresly , we are by nature Children of wrath , therefore of necessity must be sinners by nature , as was before shewn . But of this formerly .

3. Hence see a reason , why some Infants die . 't is a common thing for Infants to die as well as others . Death reigns as a Monarch over all sorts of men . So saith the Apostle , Rom. 5.12 . By one man sin entred into the world , and death by sin , and so death passed upon all , and reigns over all , yea over Infants , v. 14. over those that never sinned after the similitude of Adam's transgression ; 't is a Periphrasis of Infants , who never actually sinned , as Adam did . Yet Death reigns over these . So that multitudes there are , that just come into the world , and salute their Friends ( if I may so speak ) and then go weeping out again . Now if you should ask Death , as they asked Christ , Mat . 21.23 . By what authority he doth these things ? By what title he reigns over all , even little Infants ? Why , my Text and Doctrine shews his Commission , and gives this as the ground of it , because all men , even Infants and all are sinners by nature . And where there is sin , there Death has power to reign . For the Wages and Merit of sin is death , Rom. 6. ult . No wonder then to see Infants die , seeing Infants by nature are sinners as well as others .

4. Lastly , Hence also see a reason , why God , if he please , may send us all to Hell , and that justly too , as soon as we are born . The reason is , because we are all of us sinners by nature . And therefore we are justly exposed unto wrath , as my Text tells us , not only to God's wrath in this life , but in the life to come ; for all sin carries in its nature , the merit and desert of eternal Damnation . But of this more in the next Doctrine .

Sermon Sixteenth . EPHES . II . 3. Latter Part .

And were by nature the Children of wrath , even as others .

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

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

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

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

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

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

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

First , More generally . And here , 1. I shall state it . 2. Shew the meaning of that Phrase , Children of wrath . And , 3. Apply it .

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

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

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

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

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

2. To shew the meaning of that Phrase ( Children of wrath . ) And were by nature the Children of wrath . For the better understanding of this Phrase , you must know , 't is an Hebraism , and so according to the Hebrew Language , you read of a Child of disobedience , a Child of wrath , and the like . The Jews in common Speech do use to apply the word Son or Child , to many things . And when 't is so applied , 't is sometimes taken actively , and sometimes passively .

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

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

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

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

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

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

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

APPLICATION .

Is it so , That all men by nature are exposed to the wrath of the great God ? Then , in the first place .

First , By way of Instruction . Hence I infer . That man's state by nature is a miserable state . This is plain , because he is exposed to God's wrath as soon as born , considered merely in his natural state .

More particularly , to shew you the misery of this state ; consider with me these following Particulars . Consider ,

1. Whilst you remain in this state , you have nothing to do with any of the promises . The promises of the Gospel are the Saints Cordial , that refresheth and supports them under all their troubles . They would not part with their interest in them , for all the Blessings this world can afford . But whilst you remain in your natural state , Children of wrath , you have not a right to one of them . Children of wrath , and strangers to the Covenant of Promise ; so it follows , Eph. 2.3 . compared with v. 12. And is not this , think you , a miserable condition , to be excluded from God's Promises ? The promise of Pardon , of Life and Salvation . Yet thus ' tis . The promises to you are a fountain sealed . Whilst we remain in a state of nature , we see nothing but the flaming Sword . There remains nothing but a fearfull looking for of fiery indignation , as the Apostle expresseth it , Heb . 10.27 . Consider ,

2. Whilst Children of wrath , you are Heirs also to all God's curses . And let me tell you , 't is a dreadfull thing , to be exposed to God's curse . This useth to blast where-ever it comes . Christ cursed the Fig-tree , and it withered away , Mar. 11.21 . And the Curse of God will have its effect on your Souls , if it be not removed by a change of your state . For you stand liable to all the curses written in the law . Gal. 3.10 . Cursed be every one that continueth not , &c. This is the state of all Sinners , who are Children of wrath , they are under the curse . They are cursed in their Persons , and cursed in their Estates ; cursed in Basket , and cursed in Store ; cursed in Soul , and cursed in Body ; cursed in Time , and will be cursed to all Eternity , if they live and die in this state . Oh! think with your selves , ye graceless Sinners , what a miserable condition you live in ? Oh! how can you eat your meat with comfort , whilst you remain in a state of nature , and the curse of God hangs over your heads ? There is a story of Democles , that he sat at a Table with a sharp Sword hanging over his head , with a small Thread . You may guess what a Stomach he had to his Food . Why just this is your condition . The Sword of God's wrath and heavy curse hangs over your head , and this by the slender Thread of your Lives ; and then 't will come upon you to the utmost , if so be , you die in this state . But this leads me to a third particular . Consider ,

3. Whilst you remain in this state , you are liable to Hell and eternal Damnation . Perhaps now , you are not sensible of God's wrath and curse , being made partakers of his common bounty . And you don't value Gospel-promises , not being convinced of your great need of them . Well , but remember , that this is only a time of trial , which God gives you . He now waits to be gracious to you , if so be you will turn to him by Repentance . But if you neglect and let slip your season , and live and die in your natural state ; then know , that God's wrath will certainly overtake you in the next life , and you shall not escape . God will then send you to the Furnace of Hell ; and there you will know what the wrath of God is , which I profess to want words to paint forth unto you . 't is set forth in Scripture , by devouring Fire , everlasting Fire . But know , that God's wrath is above our Conceptions , Fire it self cannot set it forth . I have read of a Persecutor on his Death-bed , who being somewhat sensible of God's wrath , cried out most bitterly at the thoughts of it , saying , He would be glad to lie for ever behind the fire in his Chimney , if so be he might escape God's wrath . O my Beloved ! 't is a fearfull thing to fall into the hands of the living God . To be immediately tormented by his wrathfull power , as those are , that are cast into Hell . And yet this , this will be your case , if you live and die in your natural condition .

And is it not then a miserable state , th●t you are in by nature ? To be Children of wrath , of God's wrath ? To have nothing to do with any of the promises , yea to be Heirs of all God's curses , and to be exposed to the Flames of Hell , to everlasting Damnation at the day of judgment ? C●rtainly it is .

And can you contentedly abide in this state ? I appeal to your selves , whether this is a state to be rested in ? Awake then , ye careless Sinners , you that are yet in a state of nature , a state of sin , and a state of wrath , having never experienced a regenerating change : I say , rouze up from your carnal security ; and endeavour to get out of this miserable state . And this brings me to a second use .

Secondly , By way of Exhortation : Endeavour to get out of this miserable state . Are all men by nature exposed to the wrath of the great God ; then be advised , to flee from this wrath .

By way of Motive , to make this advice the more effectual , take with you these following particulars . Consider ,

1. Whose wrath it is you are exposed to . Why , 't is no less than the wrath of the great God . And who knows the power of his anger ? as the Psalmist speaks , Psal . 90.11 . Who knows it ? The question implies a strong Negation . None knows it . None can utter or comprehend it . You know how dreadfully our Saviour cryed out , when under some bitter impressions of it ; My God , my God , why hast thou forsaken me ? And it made him to sweat drops of Blood . This is the wrath you are liable to . Even that wrath , which is the Quintessence of Hell , if I may so speak ; and which made Luther cry out , from a bitter sense of it at his first Conversion , when he felt but a little part of it , Ira Dei est Infernus Diaboli , & omnium Damnatorum . The wrath of God is the Hell of Devils and damned Spirits . I say , this is that wrath you are exposed to , even God's wrath . Now such as is the person , so is his wrath . The wrath of a King , compared with that of an inferiour person , is much more formidable . Solomon tells us , 't is as the roaring of a Lion , Prov. 19.12 . which makes the beasts of the Forest to tremble . How did Haman's heart tremble , when the King rose up from the Banquet in wrath ? Esth. 7.7 . But God's wrath is much more terrible . For the wrath of a King , is the wrath of a man . Now man's wrath is like himself ; this is finite and may be born ; but God's wrath , that is infinite , that is intolerable . All other wrath compared with this ▪ is but as a Spark compared with a Flame . This is most terrible . And that which the Devils , those sturdy Spirits tremble at the thoughts and foresight of , Jam . 2.19 . What then will ye do , ye graceless Sinners ! to have it poured on you , and that without mixture ? This assuredly will be your case , if you live and die in your natural state , in your unconversion ; though perhaps now you little regard it , and have not so much faith as the Devils have , to quake and tremble at the thoughts of it . Consider ,

2. The fearfull expressions , whereby this wrath is represented in Scripture ; and let this make you flee from it . 't is set forth in Scripture by poison'd Arrows , and devouring Fire , Job 6.4 . There you have God's wrath represented by poison'd Arrows , that drink up the Spirits . The Arrows of the Almighty ( saith he ) are within me ; ( i.e. the wrath of God , the terrors of God , as he explains himself in the close of the Verse ) the poison thereof drinketh up my Spirits . It seems to allude to the poison'd darts of some barbarous Nations , who were wont to dip their Arrows into poison , which inflamed those bodies wherein they stuck , and caused great pain . Now to these , for the terror and dread of it , God's wrath is compared . And not only so , but 't is also set forth by devouring Fire , Isa . 33.14 . Who among us shall dwell with devouring fire ? That 't is God and his wrath that is meant in this place , by devouring fire , seems plain from that smart and quick retortion of the Prophet in the following Verse , v. 15. He that walketh righteously , and speaketh uprightly , shall dwell with him , shall have God for his defence : whom , you Hypocrites so much dread , and to whose wrath you shall be exposed , which shall be to you , as devouring fire . Yea 't is set forth by everlasting fire , Mat . 25.41 . Go ye cursed into everlasting fire , prepared for the Devil and his Angels ? What fire that is , which can be supposed to work on Angelical natures ? Why , surely no other than the fire of God's wrath . I don 't say , that in Hell there will be no material fire , for the punishment of mens Bodies which share in Sin , as well as their Souls . Yet this I believe , that God s immediate wrath imprest upon their Souls , will be their chief punishment . And this in Scripture is set forth by fire , everlasting fire ; both which denote the dreadfulness of it . What pains so tedious as those of fire ? What fire so painfull , as that which is eternal ? Yet these are the expressions , whereby God's wrath is represented to us .

O my Beloved ! let the consideration of this dreadfull wrath , represented to us in such frightfull expressions , awake and rouze you from your carnal security , and make you restless in your natural state . Remember , that by nature you are Children of wrath ; such wrath which the Scripture paints out unto you in most frightfull expressions . Consider ,

3. The direfull effects of this wrath , both in this world , and the world to come .

In this world . Here I might instance in good men , and bad men ; both have tasted somewhat of God's wrath , whereby we may learn how dreadfull it is . What a miserable Spectacle was poor Spira ? He was even driven to his wits end . Having some impressions of God's wrath , he felt an Hell , whilst he was upon earth ; and could neither eat , nor sleep , nor work , but was full of Torment and spiritual Anguish , and could find no remedy . Again , what a miserable creature was treacherous Judas ? when the curse of God , or the wrath of God entred into him , as the Psalmist prophesied it should , Psal . 109.8 , 17 , 18. to which the Apostle refers , Act. 1.20 . he was full of anguish , dread and horror , so that he chose strangling rather than life , and went forth and hanged himself . O , Sirs ! consider and believe what I am about to say . The wrath of God , how light soever you make of it now , is the most dreadfull torment that can be inflicted . 't is this , 't is this , that makes Hell . I mean this principally , though not this only . God grant , we may never feel it ! The Apostle calls it , fiery indignation that shall devour the adversary , Heb . 10.27 . And you see what a fire it makes in those Souls , that do but sip and tast of it . It makes them full of anguish and horror , and to chuse death rather than life . This is plain from those instances but now mentioned . I might also evince it from some examples of good men , that have likewise tasted of God's wrath . I shall mention two , Heman and Job . Observe how bitterly Heman crys out , Psal . 88.3 . My Soul , saith he , is full of trouble . Why , what 's the matter ? What 's the cause of this trouble ? He tells you , v. 7. thy wrath lieth hard upon me . And what was the effect ? Why , it made him continually ready to die ; it lay so hard on him , that it almost prest his Soul from his Body ; neither was that all , but it put him out of his right mind , it made him distracted , v. 15. whilst I suffer thy terrors I am distracted . Poor Heman was in a sorrowfull case , as bad almost as words can utter ; and all from some feeling of God's wrath . Once more observe the direfull effects of this wrath in good Job . It made him curse the day of his Birth , and to cry out , Oh that my grief was throughly weighed , it would be heavier than the sand . What is the matter , that Job makes this bitter complaint ? Is it because he had lost his Estate , his Children , his Health ? No , that ●s not the reason . For all the while that he had but afflictions common unto men , yea , though he was every way surrounded with them , as being visited with a loathsome disease , his Body fill'd with dolours and pains , his Children lost , Servants destroyed by fire from Heaven , his estate quite gone unto an extremity of poverty , his Wife abhorring his breath , and tempting him to blasphemy ; all this while , the Text tells us , chap. 2.10 . that in all this Job sinned not with his lips ; but was quiet and patient , as the Holy Ghost in the New Testament takes notice of him , Jam . 5. Ye have heard of the patience of Job : what then was the cause of Job's great impatience , in cursing his Birth , &c. Why because God at last came in with his terrors , and made him to tast of his wrath , as himself informs us , Job 6.4 . The terrors of God , the wrath of God was so terrible , that he could not bear it . And therefore he prays , that God would destroy him , and kill him out-right , v. 8 , 9. So that by this you see , what a terrible thing God's wrath is . Death is nothing in comparison of it . And yet let me tell you , that in all these instances of good and bad men in this life ; they had but some sippings , as I may so speak of the cup of God's wrath , in comparison of what is to be felt in Hell , where the wicked shall drink the very dregs of it , as the expression is , Psal . 75.8 . In the hand of the Lord there is a cup , and the wine is red ; it is full of mixture , and he poureth out of the same : but the dregs thereof all the wicked of the earth shall wring them out and drink them . ( He poureth out of the same . ) Here in this world God promiscuously pours forth from the upper part of the cup , both to good and bad , as he sees fit . ( But the dregs thereof ) the bitterest part , the worst of it , this is reserved for the other world , where the effects of God's wrath shall be seen and felt in a more eminent manner . And you may guess a little how dreadfull it will be , from what has been seen in this world . For all God's terrors in this life , that at any time have seized on poor Mortals , are nothing but the sippings of the top of that cup ; the bottom whereof is reserved for Hell . And if that sipping , which the Saints have had , is so terrible , who yet had a mixture of Love with it , as in the case of Job , &c. Oh think then a little , how great and intolerable will that vengeance be , that shall be pure wrath , wrath without mixture , as the expression is , Rev. 14.10 .

Be perswaded then , my beloved Friends , from the direfull effects of God's wrath , to endeavour what you can , to flee from and escape it .

Q. But where shall we flee ?

R. To the Blessed Jesus ; for he can screen us from the wrath of God . He bore God's wrath that we might not feel it , I mean those that believe on him . 't is Jesus that delivereth from the wrath to come , as the Apostle tells us , 1 Thess. 1.10 . Flee therefore to him ; by making an entire dedication of your selves to him and to his service ; so as to own him in all his offices , in all his ordinances , in all his appointments , and this is the way to be delivered from wrath .

Sermon Seventeenth . EPHES . II . 3. Latter Part .

And were by nature the Children of wrath , even as others .

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

1. Immanently , as 't is in God , and so it denotes his vindictive Justice , his anger and displeasure against Sin , or his will to punish and be avenged on Sinners .

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

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

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

Of each in their order .

I begin at present with the first Proposition ; viz.

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

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

In handling this point , I shall ,

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

2. Make some brief improvement .

First , I shall speak something to God's wrath , and the terribleness of it . God's wrath in the general , is his vindictive Justice , and 't is founded in the purity and holiness of his nature ; and therefore is free from all dregs of passion and perturbation , which use to appear in man's wrath . Man's wrath is a perturbation of Spirit . The wrath of man is the rage of man . It discomposeth and disturbeth himself as well as others . But God s wrath is pure and holy , free from all passion and perturbation . 't is nothing else but his vindictive Justice : which Justice , as it simply burneth against Sin , is called his anger ; and as it sparkles out more fiercely , 't is called his wrath . Which wrath in Scripture is represented as very terrible . 't is set forth by consuming fire , and fiery indignation that shall devour the adversary , Heb . 10.27 . ch . 12. ult .

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

1. Consider God's anger in a threatning , when only at a distance , and see how terrible that is . You will find , that this hath set persons a trembling , and hath made both their ears to tingle , as it did Eli's and those of his time , 1 Sam . 3.11 . and others also in the time of Manasseh , 2 Kin . 21.12 . Therefore thus saith the Lord God of Israel , I am bringing such evil upon Judah and Jerusalem , that whosoever heareth of it , both his ears shall tingle . 't was a threatning of God's ange● against Judah and Jerusalem in Manasseh's time ; which threatning had respect only to temporal judgments . Now if God's anger hanging only in a threatning be so terrible , what will the feeling of it be ? yea , if God's anger manifested in a threatning , referring only to temporal punishment be so awfull , as to make both the ears to tingle , what then will it do , if so be it has respect to eternal Punishment , and the Damnation of Hell ? Surely this , if duly considered , is enough to set ears and heart , and all a tingling . And this the Devils , those sturdy Spirits that excell in strength , know well enough , and therefore they tremble at the thoughts of it , Jam . 2.19 . Thou believest there is one God ; the Devils also believe and tremble . Believing the truth and faithfulness of God , that he will bring them to judgment , and pour out his wrath upon them ; they quake and tremble at the foresight of it . Now if God's anger hanging only in a threatning , and seen only at a distance , be so terrible ; by this you may gather in some measure , what the feeling of God's anger it self is .

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

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

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

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

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

APPLICATION .

Is it so , That God is angry with all men and women in their natural condition ; and that God's wrath and anger is so terrible as you have heard ? Oh! then my Beloved , you that are yet in your unconversion , in your natural condition , remember , that this is no state for you to rest in . You are all by nature Children of wrath ; and so you remain , till converting Grace makes a difference . Now can you be content to abide in this state , wherein you are exposed to the wrath and anger of the great God , that wrath which makes Hell , which Hell will be your portion , if you live and die in this condition ? And yet who is there that lays it to heart , or endeavours to get out of this miserable state ? Oh! how has the Devil and Sin bewitched you ? If you were but in danger of bodily life , how carefull and diligent would you be to escape it ? If you were but under the displeasure of a King , a man , your fellow-creature ; how industrious would you be to be reingratiated ? And yet who is there among you , that is striving to obtain the favour of God , who yet , you hear , is offended with you ? Suffer therefore this word of advice . Agree with your adversary whilst you are in the way . Endeavour to make your peace with God , and to get his anger turned away from you .

To make this advice the more effectual , consider with me these following particulars . Consider ,

1. That the thing is possible . Though all men by nature are Children of wrath ; yet it does not follow , that they must live and die in that condition . God is not so angry with men and women in their natural condition , as never more to be reconciled unto them . Multitudes of Sinners as vile as your selves , as great Enemies to God as your selves , have been reconciled in time past , as the Scripture testifies , Col. 1.21 . And you , saith the Apostle , that were sometimes alienated , and enemies in your mind by wicked works , yet now hath he reconciled . So 1 Cor . 5.18 . All things are of God , who hath reconciled us to himself by Christ Jesus . Paul speaks of himself as well as others ; who before his Conversion was a vile Person , an Enemy to God , and Persecuter of his People ; and yet he was reconciled by Jesus Christ . Now 't is a known Maxim , Quod factum fuit , potest fieri , That which has been done in time past , may be done again in like circumstances . Seeing therefore other Sinners as great Enemies to God as your selves , have been reconciled in time past ; hence there is ground of hope for you , and this is encouragement . Consider ,

2. That God is willing of your reconciliation . The willingness of God to be reconciled unto Sinners , is set forth in the Parable of the Prodigal Son , whose Father received him with all joy upon his return . The Parable you have , Luk . 15.11 , to 24. In which Parable our Saviour represents the natural state of all men before their Conversion . We are all of us in our natural state , like this Prodigal Son . We are strayed from God into a far Country . Our minds and affections are alienated from him . And we have spent our substance by riotous living . We have lost that primitive righteousness and holiness , wherewith we were endued , by rebelling against God in our first Parents . But if we return to God by Repentance , he is willing and ready to give us entertainment , as the Father of the Prodigal gave him . For that 's the design and scope of this Parable . Let this then be another motive to perswade you to make your peace with God . God is willing to be reconciled unto you . The fault is not on his side . Consider ,

3. That God doth offer you most reasonable terms , which you cannot justly except against . God does not stand on the strict terms of the old Covenant , perfect obedience without the least failure . Neither does he require that you give to him your first-born for your transgression , or thousands of rams , or ten thousands of rivers of oyl , as the Prophet brings in some speaking , Mic . 6.6 , 7. No , all that God requires of you , is to humble your selves at his foot , and to reach out your hand to receive the atonement . Repentance and Faith are the terms of the Gospel . Terms as low as can be imagined ; against which you can make no reasonable exception . Can any Malefactor expect peace with his arms in his hand , without coming in and making his submission ? And can any terms be proposed easier , than to believe in Christ for the pardon of your Sins ; and to reach out your hand to receive the Atonement ? If Faith be difficult ; 't is not so in regard of its self , but in regard of our natural enmity to God , and the pride of our Hearts . 't is hard only , as the law is weak , namely through the Flesh , Rom. 8.3 . But nothing in it self can be more reasonable or easie . And therefore let the unreasonableness of the terms proposed , make you willing to accept of peace on them . Consider ,

4. 't is a singular privilege to have terms of peace proposed to you . How light soever you make of it , yet 't is a singular favour that God is pleased to propose terms . He was not bound by any law of justice so to do . He might have left us under the terms of the old Covenant , and so have suffered us to perish in our Sins . That therefore God has capitulated with us , and has proposed to us new Articles of Peace ; 't is an act of Grace , yea of special Grace . 't is such a favour which God has not vouchsafed unto all . The fallen Angels had never any terms of Peace and Reconciliation proposed unto them . Christ took not on him the nature of Angels . No , he is offer'd as a Saviour unto none but the fallen race of Mankind . And to these only , during the time of this life . The damned in Hell , tho' but just departed out of this world , have no offers of peace made them . Oh! how 't would revive those miserable wretches to hear once more of terms of peace ! No , 't is appointed for all men to die , and after that to come to judgment . After death there are no terms of peace , 't is the living only have this privilege . And not all the living-neither . Immortality , Life , and the terms of Peace , are only brought to light by the Gospel . The terms of Reconciliation , which some fansie to be offer'd in the shining of the Sun and falling of the rain , will scarce bring persons unto peace with God . This therefore is a singular privilege , to have terms of peace proposed to us . And therefore be perswaded from this motive , to accept of peace upon Gospel-terms , because 't is your mercy and singular privilege to have terms of peace proposed to you . Consider ,

5. That God doth beseech you to be reconciled unto him . The happiness of God will not be diminished , whether you be reconciled to him or no ; yet God doth earnestly beseech and request you , as I may so speak , 2 Cor . 5.20 . Now then we are Ambassadors for Christ , as though God did beseech you by us , we pray you in Christ's stead , be ye reconciled unto God . Gospel Ministers are Christ's Ambassadors . How despicable soever the world account them ; yet they sustain the person of God , and they supply the place of Christ here on earth , in dealing with Sinners . Therefore their intreaties are virtually God s . As though God , saith the Apostle , did beseech you by us . Now shall God beseech you to be reconciled , and will you not accept of the terms of reconciliation ? Oh consider it ! Remember the person that intreats and beseecheth you . 't is God by his Ministers . 't is that God who can speak you into nothing . Who can as easily send you into Hell with his breath , as breathe out a kind invitation to you . 't is God , that made you , that maintains you in being ; that never did you the least wrong , but hath born with many injuries from you ; 't is God who doth not need your friendship , any more than he fears your enmity ; 't is this God that beseecheth and requesteth you to be reconciled . Take heed of denying God's Requests ; lest when you cry he stop his ears . Oh! how can you think to look God in the face at the last day , if you reject his entreaties and requests ? Let this then move you to make peace with God , he begs it at your hands . In his name , I request and beseech you this day , to be reconciled unto him . Consider ,

6. Lastly , That if you refuse to make peace with him , God will pour out his wrath upon you in the hottest Hell . Do not think , that God needs your peace or friendship . Though he entreats you and earnestly beseeches you by his Servants and Ambassadors to be reconciled unto him , yet know , that if you reject his Grace , and will not comply with his reasonable request , you shall suffer for it to your own cost . You shall be destroyed from his presence , and shall bear his wrath for ever and ever . Now is a time of God's Grace and your trial . But if you neglect it , and death out you short , before you have made your peace with God ; then read your doom in those awfull words , Luk . 19.27 . Those mine enemies which would not that I should reign over them , bring them forth and slay before me . This , this is the doom of all the enemies of God and Christ , that will not lay down their weapons of Rebellion , and accept of the peace which he proposeth . They shall be brought forth and slain before him . They shall be punish'd with everlasting destruction from God's presence , when Christ shall come in flaming fire , taking vengeance on them that obey not the Gospel , 2 Thess. 1.8 , 9. In a word , they shall be sent to Hell . And believe it , my Brethren , the hottest place in the furnace of Hell shall be the portion of ungodly Christians . 't would be better a thousand times , never to have heard the terms of peace , and never to have offers of Grace made you , as you have this day , if after all you despise them . For this will aggravate your Condemnation , when you come to Hell . Where you must bear the wrath of God ; that wrath which made Christ himself shrink , Mat . 26.38 , 39. that is the terror of Devils , Jam . 2.19 . and that fills the damned with amazing horror , making them to weep and gnash their teeth for revenge and pain , Mat . 13.48 , 50. Yea , that wrath , that makes Sinners now , yea even good men themselves , if they do but tast of it , a terror to themselves , and a miserable spectacle to all round about them , as in the case of Spira , Job , and many others . This is that wrath you must bear for ever ; if now you refuse those offers of Grace which God makes you , and will not accept of his reconciliation .

Now supposing some present to be wrought upon by these motives ; and to be willing to do any thing to avoid God's wrath , and to be reconciled unto him , if so be they knew what course they must take . For the sake of such , I shall lay down a few directions , and so conclude .

Dir. 1. Submit your selves to him in an humble manner . This was the course which the Prodigal Son took , as you find recorded , Luk . 15.18 , to 21. He knew he deserved not the least favour , and therefore he owns his own unworthiness , and throws himself down at his Father's feet . Do you go , and do likewise . Go with the Prodigal , and throw your selves down at God's feet ; or go with Benhadad , 1 Kin . 28.31 . with ropes of submission about your necks , and this is the way to obtain favour . This humble submission takes in the duty of Repentance , and includes in it these three things .

1. Confession of your past Sinfulness and Rebellion .

2. An hearty sorrow for the same . 't is not enough to confess our Sins , but we must be grieved for them , we must be pricked at heart , as 't was said of the Jews , Act. 2.37 .

And lastly , It includes pious resolutions of new obedience . T is not he that confesseth only , but he also that forsaketh his Sin , that shall find mercy , Prov. 28.13 . But this briefly , of that first direction . If you would make your peace with God , then humbly submit your selves to him .

Dir. 2. Take Christ in the arms of your faith , when you go to God for reconciliation . Presume not to venture into God's presence alone by your selves . God out of Christ is a consuming fire : And therefore said Luther ( if I mistake not ) Nolo deum absolutum , I dread to have to do with an absolute God . When therefore you go to submit your selves before God , take Christ with you in the arms of your Faith , and plead his death for your reconciliation . Say unto God , Lord , I have sinned , and am justly exposed to thy wrath . But lo , Christ hath died , the just for the unjust , to bring us unto God . O sprinkle my Conscience with his blood , and be my reconciled God and Father through him . 't is Christ , my beloved , that is the procurer of our Reconciliation , and therefore we must seek it through him . God , to secure his own honour , would not be appeased without satisfaction . Though his nature inclined him to Mercy , yet he would not hear of it , till his justice were satisfied . Now 't is Christ by his death that hath , satisfied Gods Justice . And hence he is called our peace , as being the procuring cause of it , Eph. 2.14 . Not that we are all of us actually reconciled , merely on the account of Christ's death ; but something must be done on our part , namely Faith and Acceptance . The Purchase and Application are two distinct things . The Purchase was made by Christ on the cross , without any qualification in us . But the Application of this purchase is not without something in us concurring with it , though that also is wrought and done by the Grace of God . Now this Qualification that must be in us , in order to be interested in Christ's purchase , is Faith in him ; Faith in his blood , as the expression is , Rom. 3.25 . Whom God hath set forth to be a propitiation , through faith in his blood . 't is true , that Faith which gives us an interest in Christ's purchase , respects Christ in all his offices , and is set forth in Scripture , by a receiving of him ( in one office as well as another ) Joh . 1.12 . But yet in our acting Faith in Christ , for Pardon , and Peace , and Reconciliation , we eye Christ chiefly in his priestly office , making our peace by the blood of his Cross . Col. 1.20 . Believe therefore on the Lord Jesus ; plead his Blood and Sufferings with God ; and be sure to take him in the arms of your Faith , when you go to submit your selves unto God

Dir. 3. Lastly , Renew your Covenant , and resolve to walk as becomes God's Servants . You are by profession God's Covenant-Servants . You have been baptized into his Name . I take this for granted , as being done in your Infant-state . Now this Covenant you ought to renew at years of discretion , and especially , when you seek to be reconciled unto God . 't is the Covenant of God is the foundation of our peace ; hence 't is called a Covenant of Peace , Isa . 54.10 . There is no way of obtaining Peace and Friendship with God , but only by the Covenant , and coming up to the terms of it , which requires us to make an entire dedication of our selves unto God . Thus runs the Covenant , I will be your God , and ye shall be my people , Jer . 31.33 . If therefore you are willing to be at peace with God , you must make a resignation of your selves to him . You must yield your selves unto the Lord , as the expression is Rom. 6.13 . You must promise and resolve to walk as becometh God's Covenant-Servants .

Now in doing this , you ought to be as serious as possibly you can . You would therefore do well to set apart some time before-hand , to seek God for his special assistance and gracious acceptance , and distinctly to consider all the terms of the Covenant . But this advice being managed so well by pious Mr. Allen , in his Book of Conversion , at his tenth direction , thither I shall refer you , and speak no more to it at present .

Sermon Eighteenth . EPHES . II . 3. Latter Part .

And were by nature the Children of wrath , even as others .

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

D. All men by nature from their very birth , are exposed to the wrath of the great God . The wrath of God may be considered two ways ; either immanently or transiently . Immanently , as 't is in God , and so it denotes his Anger or vindictive Justice . Or transiently in its effects , and so it denotes the effects of God's anger , or those punishments and miseries that befall men . 't is this latter sense is under our present consideration ; and so the Doctrine before us is this .

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

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

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

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

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

In handling this , I shall ,

1. Prove the truth of it . And ,

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

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

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

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

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

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

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

2. Subjection to Satan . This also is a misery to which we are liable , considered merely in our natural state , and 't is a great misery . Man having rebelled against God his Sovereign , he justly gave him up to the Tyranny of Satan , by way of curse upon man for his sin . So that now Satan is Prince of this world , as our Saviour calls him , Joh . 14.30 . The kingdoms of the world are delivered to him , as himself tells Christ , Luk . 4.5 . And hence we read , that the Devil now takes Sinners captive at his will and pleasure , 2 Tim . 2.26 . Thus 't is with man by nature , he is the Devil's Subject . Yea , he is inslaved to such an one , that mortally hates him , and seeks his ruin , and will reward his service with the flames of Hell ; which therefore bespeaks man's great misery upon this account .

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

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

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

APPLICATION .

Is it so , That all men by nature are liable to the miseries of this life ? Then learn ,

1. That man's state by nature is a miserable state . 't is a miserable estate upon divers accounts , some of which have been already mentioned in foregoing Discourses . But not to look back to those now , 't is a miserable estate in this respect also , because we are liable to all the miseries of this life . To make you sensible of our great misery upon this account , ( which yet , by the way , is the least part of the curse , if so be it be compared with that which hath respect to the life to come ) be pleased to observe these following particulars , which are only some remarks , on the temporal miseries of this life .

1. They are many . Such is the variety of humane miseries , that belongs to us in this life , of one kind or other , that 't is not easie to give you the particular summ of them . This present life , as I may so compare it , is a sea of troubles . One Wave comes tumbling in upon the back of another . So 't is with some , that 't is not so with all , is from God's sparing Mercy . For all manner of Sorrows , Afflictions , and Miseries , are virtually contained in man's sinfull nature . So that he is ( as one speaks ) like the Prophet's roll , written within and without , with lamentation , mourning and wo . Without , there are losses in the Estate , reproaches upon the Name , crosses in Relations , the Malice of Enemies , the unfaithfulness of Servants , the unkindness of Friends . Within , there are anxious Thoughts , corroding Cares , tumultuous Passions , and an accusing Conscience . Besides a multitude of pains and diseases which use to seize upon Mankind , and do make them bitterly to sigh and groan by reason of them . So that the miseries of this life are very many . Man is born to trouble , as the sparks fly upward . We ordinarily come into the world with a cry , and go out with a groan . And the middle of our life seldom differs from the two ends . 't is usually a life of labour and sorrow , as the Psalmist tells us , Psal . 90.10 . And therefore said Austin , Quid est diu vivere , nisi diu torqueri , i.e. what is it to live long , but to have a longer time of vexation ? such is the multitude and variety of miseries , that attend man's life in this world , that 't is hard to count them . And this being so , surely it argues a miserable state .

2. They are great . As the miseries of this life are very many , so they are great . I confess in comparison of the torments of Hell , they are as nothing . The Apostle therefore in another case speaks thus ; I reckon that the sufferings of this present life are not worthy to be compared , with that Glory that shall be revealed , Rom. 8.18 . So say I , with reference to the miseries of the other world ; those of this life are not worthy to be compared with them . But let me tell you , considered in themselves , they are very great , and so , many to their sorrow have found them . How acute and painfull are some bodily distempers , as the Tooth-ach , Cholick , Gout , Stone , and many others that are easie to be reckoned ? How are men held as it were upon the rack ; and what bitter Complaints do we use to hear , from those that lie upon sick-beds ? How do some roar in the anguish of their Souls , and gnash their Teeth for extremity of pain ? And how tedious is it , when God strikes us , in those things that are dear to us ? When he takes away a Parent , a Child , a Brother , a goodly estate ; how grievous and bitter are these stroaks ? They pierce the heart , break the Spirits , and sometimes rend the Soul from the Body . For worldly sorrow worketh death , 2 Cor . 7.10 . So that the miseries of this life are sometimes very great , which also bespeaks our miserable state .

3. These miseries are the fruit of sin ; and the effects of God's vindictive Justice . And this makes them the more bitter ; for it doth not leave a man room to complain . 't is some ease when a person is in trouble , to relate his grief , and to tell how unjustly and hardly he is dealt with . But no such thing can be mentioned here ; for all our miseries are the fruit of sin , and what we justly deserve . Which therefore must needs imbitter our afflictions , especially if we consider also , that they are effects of God's vindictive Justice , and so are pledges of eternal vengeance , which waits for sinners in the other world . Such is the evil nature of sin , that a temporal punishment will not suffice for its expiation . The wages of sin is no less than Death , eternal death , as well as other lighter miseries . Now when we feel some lighter miseries in this world ; these put us in mind of that eternal vengeance , which waits for us , and to which we are liable , living and dying in our natural state . I confess with reference to true believers , and those that are regenerate , temporal afflictions are not such pledges of future punishment . They are only to them paternal corrections , and so this bitterness is removed from them . But as to the wicked , they are effects of God's vindictive Justice , and put them in mind of the rest of that punishment that is behind , which must needs tend greatly to imbitter their affliction . But ,

4. Lastly , They attend us more or less , all the days of our life . We are liable to them as soon as born . The tears of Infants declare thus much . This shews , they are come into a world of misery . And as we begin the world with sorrow , so we tast of it more or less all the days of our life . This Thread of sorrow reacheth from the Womb even to the Grave . Every day brings its trouble with it . Sufficient to the day is the evil thereof , as our Saviour tells us , Mat . 6.34 . So that we go from one conflict to another ; till at last we enter on that great and last conflict with the King of terrors , and yield to his stroak . Thus have I made a few remarks on the temporal miseries of this life , by which you may gather that man's state by nature , on the account of them is a miserable state .

2. Is it so , that all men by nature are liable to the miseries of this life , so many and so great , as but now mentioned ? then bless God you that are at ease , and scarce know what trouble means . Your Mercies are not every ones Mercy . There are many in the world that are full of trouble . Troubles , like the Waves , come beating one on the neck of another . They scarce know what a good day means . Well , bless God 't is not so with you . Think not with your selves , you are better than others . That 's not the reason . 't is only owing to God's sparing Goodness ; and therefore you ought to be thankfull for it . Think therefore with your selves , when you see or hear of the miseries of others , what a mercy 't is that the same doth not befall you . Yea , my beloved , seeing all of us are liable to all the miseries of this life ; and that justly by reason of sin , our native sinfulness , if there were no more ; let us therefore bless God , that we don't live in continual sorrow , that all our days are not spent in mourning , sighs and complaints . And that when we are under some of the miseries of this life , all of them together do not meet upon us . Surely we ought to take notice of God's fatherly Indulgence in sparing us , or in moderating our sorrows , and thereupon to bless him for it .

3. Learn from our Doctrine , that we have all reason to look for trouble . Man is born to it . It is his inheritance . And what he will be sure to meet with at one time or other , in some respect or other . But , blessed be God , though our life here is labour and sorrow , yet 't is not all so . There are some good days to be enjoy'd ; there is a mixture . And therefore as the world is a middle place between Heaven and Hell ; so it partakes somewhat of both ; of the joy of the one , and sorrow of the other . Yet when we enjoy its better part , and are free from trouble ; even then we have reason shortly to expect it , because 't is what we are liable to , and what ofttimes comes on us at unawares , when we don't think of it . There is none knows what a day may bring forth . Perhaps now we are well , and live at ease , and have nothing to molest us ; but before to morrow , or the week is past , we may hear of the death of some dear Friend , or Relation , or may be our selves on a bed of sickness , groaning under pains ; or may meet with crosses in our trade and business , or something or other to vex and disquiet us . Such is the state of this life , that miseries and afflictions do many times come on us suddenly , and unexpectedly , when we least think of them . Now this being so , and seeing by nature we are liable to trouble , we have therefore great reason to look for it , and to count on it before it comes , and this is the way to be prepared for it . We use to say , fore-warn'd , and half arm'd . What 's the reason that so many Christians bear afflictions so untowardly , that they fling and throw , and are full of impatience under their troubles ? But because they did not count upon them . And therefore , my Brethren , whilst we live in the world , in a world of trouble , let us look for it . For surely 't is an argument of great inconsiderateness , not to count on meeting with trouble , seeing we are so liable to it .

4. Lastly , Learn also from our Doctrine , to hate sin . 't is sin that exposeth us to all this misery . We are born to trouble , and are liable from our birth to all the miseries of this life , by reason of Sin , that native sinfulness we bring with us into the world . Which therefore should teach us to hate sin , because 't is this is the cause of our misery . When-ever we see afflictions in others , or feel them in our selves , we should reflect on sin , it should mind us of sin , and fill us with loathing and hatred of it , because 't is this is the procuring cause . I know that sin is the world's darling . Though Ministers preach , and say what they can , yet few will be perswaded to leave their sins . But let me tell you , how much so-ever you make of sin , 't is the worst Enemy that man hath . 't is this is the cause of all our miseries in this life . Yea this will bring us to the torments of Hell , if it be not timely repented of .

Sermon Nineteenth . EPHES . II . 3. Latter Part .

And were by nature the Children of wrath , even as others .

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

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

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

In handling this point , I shall take this method .

1. Shew what are the miseries of the next life . And ,

2. Demonstrate the truth of the Doctrine .

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

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

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

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

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

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

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

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

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

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

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

I know 't is a question , whether in Hell there is material fire designed for the punishment of mens bodies ?

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

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

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

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

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

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

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

APPLICATION .

First , For Instruction . Learn hence ,

1. The great folly of Sinners , who run the hazard of these torments for a little temporary satisfaction . The wages of Sin is no less than death , eternal Death and the Damnation of Hell ; and yet multitudes of persons are so mad and foolish as to live in sin , and will not be perswaded to part with it . A plain argument of extreme folly . As he cried out , for how short a pleasure have I lost a Kingdom ! when he had parted with his Sovereignty for a draught of water ; so these out of a desire of present contentment forfeit Heaven , and not only so , but also run the hazard of the torments of Hell . Oh! think of this Sinners . Learn ,

2. The great evil of Sin , that exposeth persons to God's wrath , and such dreadfull misery . Ex ungue leonem , you may know the Lion by his paw . And you may know what an evil thing Sin is , by the wrath and punishment that is due to it . The torments of Hell will soon convince us of the evil of Sin ; and therefore let those , who see at present no great harm in it , ( no great evil in their Swearing , Drunkenness , Sabbath-breaking , &c. ) view it a little in this glass .

Secondly , For Advice ; 1. To the Ungodly . 2. The Righteous .

1. To the Ungodly . Believe and meditate on these things . The miseries and torments of the next life are but little believed by the generality of the world , otherwise they would not live so careless as they do . The most mens Faith about eternal recompences is but pretended ; at best , 't is too cold and speculative ; an opinion , rather than a sound faith , as is plain by the fruit and effect of it in their lives . If we firmly believed the torments of Hell ; oh ! what manner of persons should we be in all holy Conversation and Godliness ? Believe therefore , and often meditate on these things : This is a means to perswade you to be righteous .

2. To the Righteous . Bless God and be thankfull for the hope and prospect of that Salvation , you profess to expect . We should bless God for our hopes , as well as our enjoyments ; and so did the Apostle , 1 Pet . 1.3 , 4.

1. Be thankfull unto God the Father . He hath an hand in this great Salvation . 't was his part to contrive the whole design of it , and to appoint his people thereunto . We were all involv'd in the same Condemnation , Children of wrath as well as others , bound up with them in the same guilt . And 't is the Lord's Mercy , that we are as brands pluck'd out of the fire , as the expression is , Zech . 3.2 . that God has not appointed us unto wrath , as the Apostle speaks , 1 Thess. 5.9 . Which he might have done , and that justly too , by reason of the sin we were faln under .

2. Be thankfull to Jesus Christ . He also has an hand in this Salvation . 't is said expresly , that 't is Jesus , that delivers from the wrath to come , 1 Thess. 1.10 . 't was the Father's work indeed , to appoint and ordain this deliverance for us , and us to it ; but t was our Blessed Jesus , his Son's work to effect and accomplish it ; 't was his Soul that paid for all . And therefore we should be thankfull to him for it .

3. Lastly , Be thankfull also to God the Holy Ghost . 't is he that applies redemption to us , and that shapes and fashions all the vessels of Glory , 2 Cor . 5.5 . So that our deliverance from future wrath is matter of Praise and solemn Thansgiving to God the Father , God the Son , and God the Holy Ghost , for all three Persons have an hand in it .

Sermon Twentieth . EPHES . II . 3. Latter Part .

And were by nature the Children of wrath , even as others .

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

In handling this point , I proposed ,

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

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

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

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

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

1. Because all men by nature , from their birth , are Sinners . I thus argue ; where there is Sin , there is the desert of damnation , for the wages of Sin , is no less than Death , eternal Death , as appears by the Antithesis of eternal Life , Rom. 6. ult . Now all men by nature , from their birth , are Sinners , and that upon the account of Adam's Sin imputed to them . And therefore from their birth , they are liable to Hell and everlasting Destruction . That all men are guilty of Adam's first Sin , the Scripture is plain in many places , particularly , Rom. 5.19 . We are told there , that by one man's disobedience , many were made sinners . So v. 12. By one man sin entred into the world , and death by sin ; and so death passed upon all men , for that ( or in whom ) all have sinned . 't is plain from this Scripture that death came by sin . Consequently all persons are guilty of sin , on whom death passeth ; for God being just will inflict no punishment , where there is no fault . Now death passeth on little Infants , even those that never sinned , after the similitude of Adam s transgression , v. 14. Therefore we conclude , that little Infants have sinned , namely , in Adam , for they are uncapable of actual Sin . Now this being so , that all men by nature , from their birth , are Sinners , as being guilty of Adam's first Sin ; this is enough to make us liable to eternal Damnation as soon as born . For to all sin there adheres the merit of Damnation .

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

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

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

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

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

APPLICATION .

Is it so , That all men by nature are liable to the effects of God's wrath in the life to come , or the Damnation of Hell ? Then learn in the first place ,

1. That man's state by nature is a miserable state . This is plain , because he is liable in his natural condition , not only to the miseries of this life , but the life to come , the miseries whereof are too great to be express'd , or conceived by men . Oh! my beloved , who among us can dwell with devouring fire ? Who can inhabit everlasting burnings ? Who has courage to dwell with Devils , and to bear God's wrath , and this in the dismal Dungeon of Hell , a place of extreme Darkness and Horror ? Seeing therefore by nature we are liable to all this ; hence it is evident , that man's state by nature is a miserable state . To convince you a little of the misery hereof , in this respect , give me leave to set before you a few particulars , as so many remarks on the torments of Hell .

1. They will seize the whole man . Every part of the damned shall be tormented . God will destroy Body and Soul , Mat . 10.28 . They shall be tormented day and night , Rev. 20.10 .

The Body shall be tormented . Though perhaps formerly it lived at ease , and knew little of pain or want , yet then 't will be tormented in every part . There the eyes ( as some think ) shall be tormented with frightfull Objects , with appearances of Devils . There the ears , which formerly delighted in pleasant sounds , shall have nothing but the hideous shrieks of the damned . There the belly shall pinch for hunger , and the throat be parch'd with unquenchable thirst ; for there are no banquets , no cups of pleasure , no merry meetings in the prison of Hell . Instead of pleasure there will be nothing but pain . The whole Body , in all its members , in all its senses will be tormented .

And as the Body shall be tormented , so shall the Soul . For God will destroy not only the Body , but the Soul in Hell , Mat . 10. There the Soul will be tormented in the fire of God's wrath . And not only so , but will have Conscience like a worm , gnawing and preying on its very Vitals . This will torment it with self-accusations ; Ah! what folly and madness did possess me , in resisting the calls and invitations of God ; in misspending the precious time I once had , and in bringing my self by my sin and folly to this dismal place of horror and darkness . This or such like , will probably be the language of the damned in Hell , those of them especially who lived and died in their mere natural condition , under the calls and invitations of the word . Which bitter reflections upon themselves , together with a sense of God's wrath , will make up a torment unutterable .

2. The torments of Hell will be very grievous . As they will be in every part , so they will be extremely painfull . If all parts were tormented in Hell with some light torment , 't would be some mitigation . But when all the parts shall have extreme torment ; Oh! how dreadfull must this be ? Why this will be the case of the damned in Hell . You have an Emblem of it in the Parable of Dives , Luk . 16.23 , 24. 't is said , in Hell he lift up his eyes , being in torment . And if you ask what sort of torment he was exercised with ? it follows in the next Verse , that he was tormented in flames . So that the pains of Hell are set forth by fire ; which of all elements is most active and furious , the most piercing and painfull . So Mat . 25.41 . Depart from me ye cursed into everlasting fire . And Mar. 9.44 . where there worm dieth not , and the fire is not quenched . If you take it for material fire , then you need not be told , that the pains of Hell will be very grievous . Oh! how dreadfull to lie down in scorching flames ? And if you take it for metaphorical fire , then know , that fire , real fire , is but a faint shadow of that torment , which is unexpressible . Either way is sufficiently terrible , and denotes to us , the extremity of the torment . But ,

3. Lastly , These torments will be eternal . They will never end . So saith the Text but now quoted , go ye cursed into everlasting fire , Mat . 25. When once persons are cast into Hell , there is no coming out . They must bear the wrath of God for ever . Which word , for ever , puts an accent on all the torment . An eternal Fever or Tooth-ach , an eternal fit of the Stone or Gout ; yea to be confined to a bed of Down for ever , would be great misery . But what are these to lying in a Lake of Brimstone and Fire , and that for ever ? Not only for a day , or month , or year , but for millions of years , yea to all eternity . To make you sensible of this duration , give me leave to illustrate it by this comparison . Suppose all the Earth and Sea were Sand , and at every thousand years , a Bird should come and take away a grain of this Sand . Now you must needs think 't would be a long while before all the heap of Sand would be wasted . And yet let me tell you , that if after all that space of time , the damned might have liberty to come forth of Hell , there would be some hope , some comfort . But when that is done , and the same thing done a thousand times over , the damned are as far from an end of their torments as at the first moment . For 't is for ever , which knows no end . And this word , for ever , doth even break the heart .

Now do but put these things together , and you must needs conclude , that man's state by nature is a miserable state , seeing he is liable ( if he lives and dies in his natural state , without regeneration ) to such dreadfull torments . Learn ,

2. Original Sin is of a damning nature . Are all men by nature , from their very birth , liable to the effects of God's wrath in the life to come , or to the damnation of Hell ? 't is then a plain argument , that Original Sin is of a damning nature . For 't is this which exposeth us from our very birth to the torments of Hell , and that makes us by nature Children of wrath . There are some , 't is true , who guiding themselves by carnal reason and humane affections , will not relish this Doctrine . But what must be judge ? our humane affections or God's word ? To the law , and to the testimony . And this will stand , and those Doctrines that are deduced thence ; whatever becomes of mens private opinions . The Scripture tells , that not only death ( Rom. 5.12 . ) but that judgment came on all men to condemnation , and that by reason of Original Sin , Rom. 5.18 . And my Text tells us , we are by nature Children of wrath , notwithstanding the general Redemption of Christ , Eph. 2.3 . And how by nature we can be Children of wrath , of God's wrath ; and yet be reconciled unto God at the same time , considered merely in our natural condition , before a regenerating change has past on us , I see not . So that 't is plain , in my apprehension , that Original Sin is of a damning nature as well as actual . Yea the Scripture tells us , that all sin is of a damning nature , and deserves death , eternal Death . It makes no exception of Original Sin , or any other ; but tells us roundly , that the wages of sin ( of all Sin , Original and Actual ) is no less than death , ( eternal Death , as before shewn ) Rom. 6.23 . Now this being so , it should excite Parents to pity and pray for their tender Infants . Who are Subjects capable of this Sin , though they are not of actual ; and are hereupon liable to eternal Damnation , if it be not removed and wash'd away by Christ's blood , who died for Infants as well as grown persons . Now here may arise a great question .

Q. What are we to judge concerning the state of little Children , dying in their Infancy ? Are they all saved , or do they all perish ?

R. I answer , that to assert either ( as I humbly conceive ) will be an extreme , and what the Scripture will not warrant . To assert , that all of them deserve Condemnation , is safe enough , because we have sufficient foundation for this in holy Writ , and particularly in my Text . But then , there is a difference between the merit of Condemnation , and actual Damnation . And touching this latter , as it respects Infants dying in their Infancy , there are various opinions of men . Some think that all Infants so dying , are saved , whether they be in or out of the Church , as thinking this opinion doth best suit with the Mercy of God . But in this matter , we must not be guided by our Fansies or Affections , but by God's word , which is the rule of our Faith .

Again , others there are , that are of another perswasion . The Papists distinguish between Infants dying before Baptism , or after . And accordingly conclude , that Baptism doth wash away Original Sin ; and that Children baptized dying in their Infancy are certainly saved ; but as for others that die with without Baptism , they refer them to Limbus Infantum , a border or fringe as it were , of Hell ; where all such Infants are disposed , being without the Vision of God , yet not tormented with the worm of Conscience , or the fire of God's wrath , as actual Sinners are . Of this opinion was Bellarmine and other Papists , [ Burg . of Orig . Sin . ] But now Protestants generally disown that Popish Doctrine , of the Sacrament s conferring Grace , ex opere operato . And as for Limbus Infantum , of which they talk , 't is a Popish Figment , much like that of Purgatory , of which in Scripture there is great silence , which mentions only two places , Heaven and Hell , but speaks not a word of a third or fourth . Leaving therefore these wild opinions where we found them , we shall lay down our thoughts touching the above question , in these following particulars .

1. 't is concluded by the most of Divines ( Papists and Protestants , as far as I yet learn ) that some Infants perish , and are sent to Hell for their Original Sin . But 't is also concluded , that their punishment in Hell is one of the least there . Mitissima omnium poena , the mildest of all punishments , as Austin call'd it . Because they have no actual Sin , joyn'd with their original , to encrease the torments of Hell . That there will be degrees of torment in Hell , or that some will be punish'd more than others , is acknowledged by all , and asserted in Scripture , particularly , Luk . 12.47 , 48. where our Saviour tells us , That the Servant that knew his Master s will and did it not , shall be beaten with more stripes . No doubt , in Hell , the punishment will be suited unto the transgression . Every Sin deserves Damnation . But all Sins are not alike heinous ; therefore some Sins deserve greater punishment than others . Now Infants so dying , of all other are the least Sinners ; having nothing to answer or be punished for but Original Sin , and therefore they will have the least punishment .

2. We conclude , That there is an Election among Infants , as well as grown persons . God will have mercy on whom he will have mercy . And he that hath planted compassions in Parents toward their Infants , is not without pity to them himself . And accordingly we are told , that Election-grace extends to them , Rom. 9.11 , 12 , 13. For the Children being not yet born , neither having done good or evil , that the purpose of God , according to Election , might stand , not of works , but of him that calleth ; 't was said to her , the elder shall serve the younger ; as it is written , Jacob have I loved , but Esau have I hated . As Christ died for all sorts of persons , Infants as well as others ; so God's Election extends unto them . And this also is manifest , because God hath taken them into Covenant with their Parents , promising to be a God to his people and their seed , Gen. 17.7 . Which is the very promise of the Covenant of Grace , as you may see by comparing Jer . 31.33 . He hath told us , that of such is the kingdom of heaven , Mar. 10.14 . And whether you take it for the Church Militant , or the Church Triumphant , it will hold true ; and neither sense can well be excluded ; for Scripture ought to be explained in its latitude . And this being so , this is good ground for believing Parents , to hope that their Children that die in Infancy , are elected and saved .

3. We conclude , That 't is Election and God's Covenant that chiefly make the difference , in the great business of the Salvation of dying Infants , and not Baptism , as some teach . Sacraments of themselves can t work or convey Grace ; neither is Salvation tied to them . Ananias was baptized as well as the rest , and so was Simon Magus ; and yet they remained in their unregeneracy . 't is true , no ordinance should be neglected , that God has appointed ; and those Parents are to blame , that do not bring their Children unto Baptism ; if so be it may be had . But in cases of necessity , God will dispence with ceremonious Rites , and outward Ordinances ; as he did with Circumcision during the Israelites abode in the Wilderness . And therefore if Baptism cannot be had , and the Parents don't wilfully neglect their duty in devoting their Children to God in this Ordinance ; the want of it will not endanger the Child's Salvation , which does not depend so much on its being baptized , as on God's Covenant ; this being the main visible foundation of hope for Adult or Infants . As for Election , though that 's the first spring , yet that is secret , and lies out of sight . But secret things belong unto God : 't is God's word and Covenant we must trust to . Now the Covenant , we are told , Gen. 17.7 . extends to Parents with their Children . This therefore is a solid foundation of hope to such persons , touching the Salvation of their dying Infants . And is such a sweet breast of Consolation , that I am apt to believe , pious Parents that rightly understand it , will hardly part with , whatever our Brethren , the Antipaedobaptists do say to the contrary .

This then is the foundation on which to build our hope of Infants Salvation , God s Covenant . When therefore we speak of the Salvation of Infants dying in their Infancy , we ought to distinguish between such as are born under the Covenant , and such as are not . The Scripture plainly makes this distinction . For it saith of the Children of Unbelievers , that they are unclean , whereas the Children of Believers are holy , 1 Cor . 7.14 . ( Else were your Children unclean ) not Bastards , for that is not true of all the unsanctified . But the meaning is , they are out of Covenant , and so are unclean in this sense . Now out of Covenant there is no hope , Eph. 2.12 . And therefore some persons have taken up hard thoughts of the Children of Pagans and Unbelievers , dying in their Infancy . But as for these , we have nothing to do to judge them , as the Apostle speaks in another case , 1 Cor . 15.12 . We leave these to the judgment of God , to deal with them as he sees fit ; only rejoycing in our own Mercies , and blessing God for his mercifull grant to us and our Children . For he is not ashamed to be stiled our God , and the God of our seed ; yea , he has promised so to be , in that fore-quoted place , Gen. 17. which promise is renewed in the New Testament , Act. 2.39 . And this being so , 't is a good foundation for believing Parents , to build their hope on , with reference to the Salvation of their dying Infants . But hitherto of that question , What are we to judge of the state of Infants dying in their Infancy ; which naturally falls under that second inference , That Original Sin is of a damning nature . I conclude all with a word of advice .

3. Is man's state by nature such a miserable state as hath been described ; and as long as he remains in his natural condition , is he liable to the Damnation of Hell ? Then be perswaded , you that are yet in your natural state , and never experienced a regenerating change , to endeavour what you can to get out of this state . The fl●mes of Hell are just before you ; flee therefore for your lives , the lives of your Souls , which depend upon it .

Q. But whither shall we flee , and what shall we do ?

R. 1. Flee to Jesus Christ , and accept of him in all his Offices . Christ is ready to receive all Sinners that come to him , Joh . 6.37 . Him that cometh unto me ( saith Christ ) I will in no wise cast out . Go therefore to him with shame and sorrow for your original corruption and actual transgression ; and throw your selves down at his feet , and resolve to take him on his own terms , in his Cross as well as Crown ; as King to rule you , as well as Priest to die for you ; and this is the way to find acceptance , and to get an interest in his person . Now if you can get an interest in Christ , and obtain his favour , he will screen you from God's wrath . For he hath born it himself on the cross , in behalf of poor Sinners . And 't is he , that delivers from the wrath to come , 1 Thess. 1.10 .

2. Pray for regenerating Grace . This is the remedy of corrupt nature . Original Sin lays a foundation for Regeneration , which is the cure of it . Joh . 3.3 . Except a man be born again , he cannot see the kingdom of God . Why so ? Because all men by nature are corrupt and unclean , for that which is born of the flesh , is flesh , v. 6. And therefore persons must be born of the Spirit , they must be sanctified and made new creatures , or there is no going to Heaven for them . Now 't is God is the Author of Regeneration . 't is not a fruit merely of our own endeavours ; 't is not a work of Free-Will , or mens natural Powers , Joh . 1.13 . But of free Grace , for 't is God is the giver of the new heart , Ezek . 36.26 . Therefore he must be sought unto for it , as himself directs , v. 37.

3. Lastly , Resolve to lead a new life . Do what you can , and this is the way to be accepted . There is a gracious promise , 2 Cor . 8.12 . It shall be accepted according to what a man hath . Though you can't quicken your dead Souls , and set up the new creature in you , yet you are able to do much toward it . You can read and pray , and attend on Ordinances . You can abstain from the outward acts of Sin ; and reform your lives in many things , as Herod did , Mar. 6.20 . God's ordinary concurrence is sufficient for this . And if you do the best that you can , God will not be wanting .

Tibi Domine , & à Te .

Q. Whether Adam and Christ were two Federal Heads , and Legal Representatives ? Aff.

THE Salmurian Professors dispute against the former , as appears from their disputing against the Imputation of Adam's Sin . And Mr. Baxter , in his Book of Redemption , disputes against the latter , p. 76. and is also of the same opinion with the Salmurian Professors in the former point , as appears by what he saith , p. 473.

I take these two points to be the foundation of all Baxterianism , or that new Scheme of Divinity , Mr. Baxter has presented the world with , as differing from the Assemblies Confession and Catechism , and the 39 Articles of the Church of England .

A little briefly to consider both .

I begin first with the Thesis of the Salmurian Professors ; that Adam's Sin is not imputed to us .

Discoursing of Man in his faln state before Grace , ( Part 1. p. 205 , &c. ) they lay down these Theses .

1. That all men sinned in Adam . In opposition to the Socinians , who deny both imputed and inherent Sin .

2. That they sinned not in him merely by Imitation . In opposition to the Pelagians , who teach that Sin came into the world by Adam this way only . And ,

3. That the sinfulness they contract from Adam is either the guilt of his first Sin imputed to them ; or the corruption of our nature , which was the consequent of that first Sin , and is inherent in us . This latter they assert , the former they deny ; pretending it can neither be proved by Scripture , nor Reason .

First , They pretend , that it cannot be gathered from the holy Scripture .

1. Non ex verbis , &c. Not from those words of the Apostle , Rom. 5.12 . In whom all have sinned . For ( they say ) it ought not to be translated ( in quo ) in whom , but ( eò quòd ) because all have sinned .

R. To this I answer : Take the Translation either way , relatively or causally , and 't will prove the Imputation of Adam's first Sin . If we translate the Text relatively , ( which Translation the words will bear ) then 't is express that we sinned in him ; and how we could sin in him otherwise than as a Federal Head and Publick Representative , I know not . Or take it causally , ( for that , or because all have sinned ) and it comes to the same . For Death passeth upon all Men , even on Infants , because all have sinned . I would ask , how have Infants sinned ? Not in their own persons , they are not capable of actual Sin . It must therefore be in Adam . And how they can be said to sin in Adam , unless by Imputation , I do not understand .

2. They add , Nec est cur , &c. There is no reason , why we should be said to sin in Adam , any otherwise than we are said to have been , or to die in him .

R. To this I answer : By granting that our Sin and Death in Adam , when he sinned and died , is according to our Existence in him . When he sinned and became legally and spiritually dead , we had only a virtual Existence in him . Consequently our Sin and Death was only virtual . But as soon as we became proles Adae , Adam's Children by natural Generation , and have actual Existence , then we are guilty of his actual Sin , and so are actually liable to the death threatned . Besides , there is a difference between Adam's Sin , and Adam's Death . Adam sinned as a Publick person ; and 't is for this reason , we are said to sin in him , or to have his Sin imputed to us . But Adam died , ( if we speak of his corporal death ) as a Private person . And therefore we may be said to sin in him , though we are not said to die in him , when he departed this life . The distinction between virtual and actual Existence , and of Adam's being a Private and Publick person ; I think will take away most of the difficulty in this Controversie : especially if we keep our eye upon Christ , and run a Parallel between Christ and Adam , whom the Apostle calls Christ's figure , Rom. 5.14 . For the same Objections that may be made against Adam , the Imputation of his Sin and Death consequent thereupon , may be made also against Christ , the Imputation of his Righteousness , and Justification of life , consequent thereto .

3. They add , Et melius , &c. By this Interpretation , the Sin and Death in that Verse will better answer one the other ; if , as the Death , so the Sin he understood to be specifically one , not numerically the same .

R. I conceive the meaning of this sentence to be this , that the Sin and Death will the better answer ; that , as there are many numerical Deaths , as many as there are Children of Adam , though 't is one death specifically , so there should be many numerical Sins , the cause of these deaths . Now if Adam was considered only as a Private person , then I grant , that the Sin and Death would best answer each other in this Explication ; but now if we consider him as a Publick person , for so , one Sin committed by a Publick person , and the same sin , numero , imputed to all he represents , will bring as many deaths as there are persons represented , though 't is but one sin imputed to all . Thus considering Adam as a Publick person , and so the Death and Sin do best answer in this Verse , though we make the sin to be numerically the same , namely Adam's first sin ; but the deaths many , or only specifically the same , inflicted on many persons . To me therefore there is no weight in this Objection .

4. They add , Et Apostolus , &c. And the Apostle in the proof , which he brings for this ( that all have sinned ) saith , that sin was in the world , and that he might prove this , brings an argument for the reign of Sin before the law , from which reign of Sin , that Imputation cannot be deduced , unless you deny inherent Original Sin , which alone is sufficient that death may reign .

R. To this I answer , 't is true , that Sin was in the world , if we understand it ( as the Apostle doth ) of imputed Original Sin . That the Apostle does so understand it , to me is plain from this argument ; because if you deny imputed Sin , you must also deny inherent Corruption , as may be shewn by and by . And thus you overthrow the Apostle's argument of Sin's being in the world from the reign of it . So that this Text is still a good proof for imputed Original Sin . For without this , inherent Original Sin , is not sufficient that death may reign . Deny the one , and you undermine the other .

5. They add , Nec ex Antithesi , &c. That imputed Original Sin can't be gathered from the opposition , that the Apostle makes between Christ's obedience and Adam's disobedience .

R. This Antithesis we have , v. 18 , 19. Therefore as by the offence of one , judgment , &c. For as by one man's disobedience many were made sinners ; so by the obedience of one , shall many be made righteous . I think it affords a good argument for the Imputation of Adam's Sin thus ; look as by one we are made righteous , so by the other we are made Sinners . Now how are we made righteous by Christ ? Why , by the Imputation of his righteousness , as the Apostle speaks , Rom. 4.11 . We are made righteous by Christ's righteousness , all one as he was made a Sinner by our Sin , as the Apostle intimates , 2 Cor . 5.21 . How was Christ made sin ? He was not inherently a sinner ; the Text tells us , he knew no sin , but by Imputation . And so we are made righteous in him , by the Imputation of his righteousness to us . And this being so , we may also conclude , we are made sinners by the Imputation of Adam's Sin ; because the Apostle in the above place , runs a Parallel , as to this very thing , between Christ and Adam ; telling us expresly , that as by the offence of one , judgment came upon all men to condemnation ; so by the righteousness of one , &c. For as by one man's disobedience many were made sinners , so by the obedience of one , shall many be made righteous . The words are so plain , that unless we purposely make a difficulty , I see none ; plainly holding forth , the Imputation of Adam's Sin , as well as the Imputation of Christ's Righteousness . But they add ,

6. Est enim in promptu , &c. The answer is ready , for the similitude of the opposition is in the thing ; Not ( in rei modo ) in the manner of it .

R. Where the Scripture does not distinguish , we need not distinguish . When the Apostle tells us , that as by one man's disobedience , &c. The opposition seems to lie as much in the manner of it , as in the thing it self . Yea , the Apostle in this place , as by and by may be shewn from his Scope , seems chiefly to have respect to the manner of the thing . And to shew us , that as we are justified by the Imputation of Christ's righteousness , so were we condemned by the Imputation of Adam's Sin , who was Christ's figure , v. 14.

7. They ad , Quam distinctionem , &c. The Apostle himself seems to insinuate this distinction , v. 15 , 16. But not as the offence , so also is the free gift , &c.

R. The Apostle there delivers nothing that opposeth the Imputation of Adam's sin , but plainly supposeth it ; seeing he tells us , the judgment was by one to condemnation . And whereas he shews , that there is not an agreement in all respects between our Justification by Christ , and Condemnation by Adam ; he only instanceth in this particular , that as the judgment was to Condemnation for one sin on Adam's side , ( a plain argument of the Imputation of Adam's sin ; for if the judgment was to Condemnation for inherent corruption , then 't would not be for one offence : ) so on Christ's side , the free gift is of many offences unto Justification ; shewing therein the redundancy of God's Grace , but not denying the Imputation of Christ's Righteousness to Justification , or of Adam's offence to Condemnation ; but supposing both .

8. They add , Et ratio docet , &c. And reason will teach us this distinction ; for Adam did not by vertue of his office , sustain our person , as our surety , as Christ did , and so violate the law for us , or in our stead .

R. Though Adam did not sustain our person , as a surety , yet he did as a Representative . And 't was in this respect , that he was Christ's figure . Christ , indeed , by the Father's appointment was a Sponsor and Surety ; and as such , he did personam nostram sustinere , represent our persons . Now , there are other Representatives , besides Sureties . A Burgess in Parliament , is a Representative , yet no Surety , to undertake for the discharge of our Debts . And thus Adam as well as Christ , was a publick person , who did personam nostram sustinere , represent our persons , and legally act in our name and stead , and that by God's appointment , though not of our chusing . And being a Representative to all his natural Off-spring , as Christ is to all Elect Believers : hence reason teacheth , that there is as much ground for the Imputation of Adam's sin , as Christ's righteousness . And consequently that in this case , there is no reason to distinguish between the thing and the manner .

9. They add , Et doctrina , &c. And the Doctrine of our Church requires it , that it may defend it self from the Church of Rome , objecting , that as Adam's disobedience makes us guilty , because 't is the cause of inherent sin ; so the obedience of Christ makes us righteous , because 't is the cause of inherent righteousness .

R. To this I answer , That the Doctrine of the Church , in defending it self against the Romanists , does not require the rejecting the Imputation of Adam's sin . For though Adam's sin is the cause of inherent corruption ; yet 't is not for this reason only , that it makes us sinners , but because his sin it self is imputed to us . And in like manner , though the Imputation of Christ's righteousness is accompanied with the Spirit of Grace and Sanctification , yet we are not justified for that reason , because we have inherent righteousness in us , but because of the Imputation of Christ's righteousness . So that the Objection of the Romanists may be answered , though we deny not imputed sin . Yea the denying of this , to me , seems to lay a foundation for their Objection .

10. They add , Nec denique , &c. Neither can it be proved from that , because Levi is said to pay tithes in Abraham , being in his loins ; it can be no more gathered thence , than we may gather , that Abraham's sin , or his faith , or good works , were also imputed to Levi .

R. We grant the whole . We bring not this Scripture to prove the Imputation of Adam's sin ; but only to shew , that we were in Adam as a natural head , being in his loins , as Levi was in Abraham , when he gave tithes . Now our being in Adam in this sense only , would no more make his sin to be imputed to us , than Levi's being in Abraham , doth make Abraham's sin imputed to him . And therefore we say , that the ground and reason of the Imputation of Adam's sin , was Adam's being our federal Head , or legal Representative . Which relation Abraham bore not to Levi . And therefore 't is remarkable , the Apostle's manner of expression , Heb . 7.9 . And as I may so say , Levi also , who received tithes , paid tithes in Abraham . The Apostle confesseth , he did not properly pay tithes in Abraham , as we sinned in Adam ; but ( as I may so say ) only in a figurative sense . He paid tithes in him , as an exemplary Father , from whom he descended ; but not as a legal Head or Representative , to have his act imputed to him , as Adam's sin is to us .

11. They add , Sed neque congruit , &c. It neither agrees with the Oracle , that saith , the Son shall not bear the iniquity of the Father . For then Adam's children would bear his iniquity , even those that have not sinned , after the similitude of Adam's transgression , even to the thousandth generation .

R. We must distinguish between Man in Innocency , and man faln . This Scripture belongs to Man's faln Estate ; and took place just after the fall , when Adam lost his publick capacity . Now , none shall bear the iniquity of his Father . We are not guilty of our immediate Parents sins . Indeed the sins of immediate Parents may be an occasion of the Childrens punishment , as in the second commandment ; though none , now , are punished properly , but for their own sins . But as for Adam's first sin , we properly share , both in the guilt and punishment of this , because he was our publick head . And therefore as to this , the Apostle speaks roundly , Rom. 5.12 . In him all sinned , and all died . Thus have we considered all that they say to this Doctrine from Scripture .

Secondly , They pretend , that the Doctrine of the Imputation of Adam's sin is not congruous to reason . They thus argue , p. 206.

1. Primum enim , si Adami , &c. First of all , if Adam's disobedience is imputed to us , then his righteousness ought to have been imputed to us , had he stood in Innocency .

R. We say so too . No doubt , he would have convey'd God's image to us , had he stood in Innocency . And probably had he lived to have been confirmed in that state , by partaking of the Sacrament of the tree of Life , his Children for his sake would have been confirmed too . For the terms were equal on both sides . We were n him for Righteousness and Life , as well as Sin and Death .

2. They add , Debuissent , &c. At least all his sins ought to be imputed to us , which he committed , whilst we were in his loins .

R. We deny this . For we ground the Imputation of his sin , not on our being in his loins ; but on our being in him , as a federal Head . And therefore when he lost this publick relation , which he did at the fall ; there is no more reason , why his other sins should be imputed to us , than there is for the sins of our immediate Parents .

3. They add , Nec non omnium , &c. Then also all the sins of our immediate Parents , which they commit , would be imputed to us ; for we were equally in them as in Adam .

R. We deny this . We are not equally in them , as in Adam . We are only in them , as natural Heads , seminally , as being in their loins ; but in Adam as a publick Head , a federal Head . Which publick relation being lost by the fall ; therefore that Scripture takes place since the fall , viz. The Son shall not bear the iniquity of the Father .

4. They add , Immò mors , &c. Yea Adam's death it self ought also to be imputed to us ; for he sinned as the head of Mankind , why therefore should he not be punished under the same notion ?

R. We answer , There is a great deal of difference between Adam's sin , and Adam's punishment . He sinned as a publick person , as a federal head of many Members ; therefore all his Members , as they share in his sin , must share in his death . But now Adam was punished , ( if we speak of his corporal death ) as a private person ; and therefore we did not suffer in him , though we sinned in him .

5. They add , Si non tenebamur , &c. If we were not bound to obey the command , but in his person , neither ought we to be punished , but in his person . For the threatning does not belong to us , more than the command .

R. We must here distinguish again , between a private and publick person . And the consequence will not hold from one to the other . Though we were not bound to obey the command , but in his person ; yet it doth not follow , that we ought only to be punished in his person , because he was a publick head ; and therefore his sin involving us in guilt as well as him ; we ought to be punished in our own persons , as well as he . The threatning , 't is true , belongs to us , no more than the prohibition . And therefore we say , that the command or prohibition was given to him , not as a private but publick person ; consequently it belonged to all he represented , and so did the threatning . They both belonged to us , when Adam sinned , not actually ; because then we had no being ; but virtually , Adam standing as the Representative of all that should come from him by ordinary generation . And therefore , though we were only to obey in his person ; yet Adam sinning , he hath brought punishment upon us all .

6. They add , Quî peccavimus , &c. How did we sin actually in Adam , in whom we never actually were ?

R. We don't say , that we sinned actually in Adam , when he sinned : for we then had no actual being . But yet we sinned virtually in him , when he sinned ; and so are actually guilty of his sin , when we actually derive our being from him , and this according to the terms of the Covenant . I might ask a like Question . How were believers in the Old Testament actually justified by Christ's death , which then had no actual being . It had a virtual being ; and this was sufficient to their actual Justification , when they believed . And the like answer will serve here . We had a virtual being in Adam , when he sinned ; and this is sufficient to our actual Guilt and Condemnation , when we become proles Adae , Adam's natural Off-spring .

7. They add , Quî voluntarius , &c. How could that act be voluntary in respect of us , which was over , long before we had a will ?

R. We had a virtual being , and a virtual will , and so 't was voluntary in a legal sense ; for he being our publick head , therefore his will was interpretatively ours , and our will was virtually in his .

8. They add , Fuit quidam in Adamo , &c. The humane nature in Adam was only singular , and numerically distinct from ours : if therefore the first act of sinning was an act of nature , why not the first act of generating also . Yet none will say , that we in Adam begat Cain and Seth .

R. Though the first act of sinning was an act of Adam's singular nature , yet not considered , as singular ; for he was a publick head to his Off-spring ; and therefore our singular natures and persons were represented by him in that act . But not so , in his first act of generation ; for this was an act only of his singular nature , an act of Adam , considered only as a private person ; and therefore we are not said to beget Cain and Seth in him , all one as to sin in him . There is a vast difference between these acts . Adam sinned as a publick person ; but before he begat Cain and Seth , he lost his publick capacity .

9. They add , Tum , si Adamus , &c. Moreover , If Adam deserved for himself , a punishment equal to his sin , viz. so great as God threatned ; how is it consistent with justice , to exact another punishment . from innumerable other persons , for the same sin ?

R. Had Adam sinned as a private person , there would be some force in this Objection . There is this difference between Adam's sin and punishment . He sinned as a publick , suffered as a private person . His punishment was equal for himself . But justice required , that all those he represented , should bear the same .

10. They add , Praeterea aut unus , &c. Furthermore , either there is one adaequate guilt of that sin , to be divided among all the posterity of Adam ; or so many guilts , as there are men . If the former , then a very small part both of guilt and punishment , will come to the share of individual persons . And if the latter , then there will not be one only guilt of one sin , nor one only adaequate punishment , but innumerable .

R. There was only one adaequate guilt of that first sin , not to be divided into parts ; but to be communicated in whole , to all he represented . All one , as one righteousness of Christ is imputed to the justification of many , without dividing it into parts ; or making those to whom it is imputed , Saviours of the world . Christ suffered as a publick person , and he is justly stiled the Saviour of the world ; but 't is imputed to Believers , pro mensura membrorum , in such sort and proportion , as is proper for private persons to their particular justification . And so , though the whole guilt of Adam's sin is imputed to us ; yet 't is imputed to us , considered as private not publick persons . And therefore , though Adam , who was a publick person , destroyed the world by that sin ; yet we are not accounted to destroy the world , though the Sin be imputed to our own Condemnation .

11. They add , lastly , Si inobedientiae Adami , &c. If we are guilty of the disobedience of Adam , for this reason , because we are his Children ; that neither a miraculous generation , in respect of both Parents , such as Isaac's and John Baptist's ; nor a divine creation of the Soul without man's help , do free any from it ; what shall we say of our blessed Lord ? For then neither will his miraculous conception by the Holy Ghost , hinder him from being the true Son of Adam , who was to come of the seed of David .

R. To this I answer ; That though Adam's sin be imputed to us , yet enough may be said to free Christ from it . For Adam's sin is not therefore imputed , because we are his Children , and come of his loins ; but because he was our federal Head , and publick Representative . Now Adam was no publick Head to Christ . He was indeed Christ's figure , who was a publick Head as well as Adam ; but he was not a publick Head to Christ . For Adam was only a publick Head and legal Representative , to those that came from him by ordinary Generation . This Christ did not . Isaac and John Baptist , though in their generation there was somewhat extraordinary ; yet they were born according to the course of nature , there was a Father and a Mother . Again , Adam was a publick Representative to those only that had their persons from him , as well as their natures . This Christ had not , for his humane nature subsisted only in his divine person . Hence he was not guilty of Adam's first sin , notwithstandinging it is imputed to us .

Thus having considered their arguments , I shall now prove the Imputation of Adam s sin . But because I have spoken to this point already , ( Serm . 1. where this Doctrine is stated and proved ) I shall therefore say the less to it now ; and only offer an argument or two , together with the judgment of some eminent Divines , who have plainly exprest their thoughts in this matter .

Arg. 1. My first argument shall be drawn from Adam's publick capacity . I thus argue ; If Adam represented all his posterity in his first sin , as a federal Head ; then that first sin of his , in legal equity , ought to be imputed unto us . But Adam represented all his natural posterity , in that first sin , as a federal head . Ergo , &c. I presume the Major will not be denied ; therefore I shall only prove the Minor , viz. That Adam before the fall was our federal head , or publick Representative . This may be proved , partly from Scripture , partly from Reason .

1. Partly from Scripture . Many Scriptures might be brought to prove it . Full to this purpose I take that of the Apostle , 1 Cor . 15.47 . The first man is of the earth , earthy ; the second man is the Lord from Heaven .

The Apostle here is making a comparison between Christ and Adam , and he calls Christ the second man in opposition to Adam . How was Christ the second man with respect to Adam ? Take it literally , and so he was not the second man ; there were many generations between Christ and Adam . In this respect Cain was the second man . The meaning therefore is , he was the second publick Person or Representative ; God looking on these two , Christ and Adam , as two roots of all , and as being both of them publick persons , to convey his state to each of his . Hence likewise Adam is called Christ's figure , Rom. 5.14 . Who is the figure of him , that was to come . He was Christ's figure , in that he also , as well as Christ , by God's Sovereign Institution was made a publick head to all his . So that to me it is plain from these Scriptures , that Adam was our federal head . And no less seems intimated , Eccl. 7.29 . God made man upright , but they have sought out many inventions . The alteration of the number in this place is remarkable . 't is not said , he sought out many inventions , as though none were guilty of that first sin , but Adam ; but ( they ) intimating to us , that all his posterity sinned in him , as their publick Head and Representative .

2. Partly by Reason . Reason will tell us , that Adam was made our federal head , and that this constitution was just and equitable .

1. Reason will tell us , that Adam was constituted our federal Head . This is plain , because the death in the threatning annexed to the command given to him , falls likewise upon his posterity . Not only Scripture , but experience sheweth , that all his posterity , Infants and Adult , are liable to death , according to the threatning given to Adam in the first Covenant , ( in the day thou eatest , thou shalt surely die ) i.e. become liable to death , thou and all thou representest . This sentence is executed on all Adam's posterity . Death reigns over all , even those that have not sinned after the similitude of Adam's transgression , Rom. 5.12 , 14. By the offence of one judgment is come on all men to condemnation , Rom. 5.18 . Not only death but judgment , which shews that this death is the punishment of a judge , and presupposeth sin . A plain argument , that we were in Adam as a federal head ; otherwise we could not sin in him , neither be liable to his punishment . Where there is no fault , there is no room for punishment . God is not ; God cannot be unjust . For shall not the judge of all the earth do right ? If Infants in no sense transgrest the command in Adam , the death in the threatning can't fall upon them . With what justice can an Infant be subject to the wages of sin , if the guilt of it be not found in him ? But how can the guilt of Adam's sin be found in Infants , if they were not under the same command , the same Covenant that he was ? Had not the command extended to his Children , the threatning certainly could not have reached them . How is it consistent with divine equity and justice , to punish us for Adam's Sin , if we were not sharers with him in the offence ? But how could we share with him in the offence , if we were not under the same Law , the same Covenant-Obligation that he was . This therefore proves Adam to be our federal head ; because the curse of the Covenant for the breach of it , falls upon us as well as him . This plainly shews , that the Covenant was made with Adam , not only for himself , but his natural posterity ; because we see the effects that follow the breach of the Covenant do reach to all , that so descend from him ; which could not be , unless they were included in the same Covenant with him ; which is in other terms to say , Adam was a federal Head .

2. Reason will tell us , that this constitution was just and equitable . Carnal Reason , no doubt , will murmur at this Doctrine , as unrighteous and unreasonable ; that we should be punished for another's offence , or be engaged in a Covenant before we had a being to contract for our selves . But right Reason , informed by the word , will acknowledge it a just and equitable constitution , when these following particulars are duly weighed .

1. God is our Sovereign Lord , who hath absolute dominion over our wills , and might justly unite the consent of all in one man . God , who made us , has power to rule us , and dispose of us in what way he sees fit , only according to the rules of righteousness , for God cannot be unrighteous . Neither was he so , in this sovereign dispensation , as may be shewn by and by . This is an argument from God's Sovereignty , which Dr. Tho . Goodwin ( Vol. 3. p. 18. ) illustrates thus ; saith he , Suppose that a King should raise up a man out of nothing , to a great and noble condition , which he also gave him not for his own person only , but for his seed for ever ; might he not make this Covenant with him , that if he ever turned Traytor , he should forfeit all for himself and his posterity likewise to be made Slaves ? And would not this law justly take hold of them , though they were not born then ? Yes , God will justifie his proceedings by this course in the world generally in all kingdoms , which shews it is the law of nature , and there is a justice in it , for the law makes the blood of a noble man , a Traytor tainted till restored ; 't is all the world over , &c.

2. 't is common among men to engage their children before they are born in Covenants with themselves ; and all this without any shadow of injustice . Why then shall it be thought a piece of injustice for us to be engaged in Adam's Covenant , especially considering what an excellent person Adam was ; one that was our common Father , made in God's image , and as perfect as ever any after could have been , whose interest also as well as ours , obliged him to be faithfull ? For illustration , let us therefore suppose , that all Mankind were then in being when the Covenant was made ; and that God should have proposed it unto them , that he would treat with Adam in the name of them all ; that if he stood , they should all stand and be happy ; and if he fell , they should all fall and be miserable . Suppose God should say farther , if you do not comply , it is in my power to annihilate you in a moment , &c. Is it not reasonable to think , that we should have consented to these terms , and concurred to chuse Adam for our Representative , seeing he was the first and chief man , and not only so , but the Father of us all , who had the law of nature , as well as Conscience , and his own interest , to oblige him unto faithfulness ? Now if this act would look reasonable in us , how then can it appear unjust in God , who made this choice , and hath greater power over our wills , than we have our selves . Add to this ,

3. The terms were equal on both sides : We were in Adam as well for life as death , for righteousness as sin . Had Adam stood , he would have conveyed God's image to us , therefore Adam falling , 't is but fit he should convey his own corrupt image . And this according to the rules of equity : for 't is an equal rule , that by the same law , by vertue of which , one come to receive good freely ; he should upon the same terms receive the contrary evil deservedly , upon offending . As Job said , ch . 2.10 . Shall we receive good from God , and not evil ? So we may say , Should we have been happy upon Adam's standing , and have thought it but reasonable ; why then shall we complain for being sinfull and miserable through his fall ? Add to this ,

4. That if this course yet seem severe , God hath taken the same course in our recovery by Christ . He hath made Christ a second Adam , in like manner sustaining the persons of many in order to effect a common Salvation , as Jude terms it , Jude v. 3. So that this may quiet our minds ; especially considering , that if any perish under the Gospel , 't will be of themselves , Joh . 5.40 . For Christ rejects none that will come to him , Joh . 6.37 .

Now this being so , that 't is a reasonable constitution ; it being evident also from Scripture and Reason , that Adam was our federal head , no wonder his sin is imputed to us ; the rules of equity and justice require it to be thus .

Arg. 2. I might argue from the absurdity that will follow upon the contrary Doctrine . For if Adam's sin be not imputed to us , then we have no original sin ; notwithstanding this Doctrine has been maintained in the Church in all ages . Original Sin is commonly divided into imputed and inherent . These two Species include its whole nature . Now if we deny imputed sin ; at the same time , ( at least virtually ) we shall deny inherent also . Because the former is the foundation of the latter . Therefore are we punished with inherent sin , because we forfeited our primitive righteousness by the first sin . Now if Adam's first sin be not imputed , then neither was his righteousness so ; and then we are not faln creatures ; we are merely simply as God made us , and consequently need not the new birth , as having no inherent corruption in us . For how should we have it ? Is it from the fall ? Why , if Adam's sin be not imputed , then we are not faln creatures . Is it from the Creator ? It is impossible . Darkness cannot be from the Father of lights ; nor pravity from the fountain of infinite goodness . Adam's sin not being imputed to us , no tolerable account can be given , how inherent original sin should ever come to exist among men .

Besides , supposing what is most true , that it does exist ; that we have corruption and an innate proneness to sin in us ; yet would not be sin , if Adam's sin be not imputed . For what is sin but the want of that rectitude , whether of nature or action , that ought to be in us , according to God's law ? Now if Adam's sin be not imputed , then the want of original righteousness , and the want of conformity of heart and soul , to the holy nature and law of God , would not be sin in us . Because 't would not be carentia justitiae debitae inesse , the want of that righteousness that ought to be in us . It would not be a privative want ; a want of what we once had in Adam's righteousness , and afterwards lost by his sin . But 't would be a mere negative want , a want of what we never had , nor never forfeited . For if Adam's righteousness was not imputed to us , then we never had it . And if Adam's sin be not imputed to us , then we never forfeited it . And therefore such a mere negative want is no sin . It may be called misery , but if we no way participate of Adam's first sin , is no sin . Yet this inherent corruption is properly sin ; 't is over and over called so in Scripture , particularly , Rom. 7. Consequently the cause and foundation of it , namely , the Imputation of Adam's first sin must be allowed . Deny this , and you undermine the whole Doctrine of Original Sin .

And whereas there are some , that allow the Imputation of Adam's sin , but will not allow him to be a federal head and publick Representative ; I think this opinion is attended with the same or rather greater absurdities . For if it is our interest in Adam as a natural Father , not as a federal head , that is the ground of the Imputation of his sin ; then all Adam's sins , at least those committed by him , whilst we were in his loins , would be imputed to us , as well as his first transgression ; and yet the Apostle tells us , it was by one offence that judgment came on all men to condemnation , Rom. 5.16 , 18.

Then also we are guilty of Noah's drunkenness , &c. as well as Adam's sin ; for we were in Noah in this sense , as well as Adam . And yet I don't find , that we are charged with guilt upon that account .

Then also we are guilty of the actual sins of our immediate Parents , as much as Adam's ; and yet the Scripture tells us expresly , Ezek . 18.20 . The Son shall not bear the iniquity of the Father .

Then likewise we have no inherent corruption , no want of any righteousness that ought to be in us . For if we were not in him as a federal head , then his righteousness was not imputed to us ; and if it was not imputed to us , and in no sense ours , then the want of it is not our sin ; it may be our misery ( as above noted ) but 't is not our sin , because t is not the want of what ought to be in us . Thus this opinion undermines the whole Doctrine of Original Sin , as well as the other .

That question of the Jews , Whether this man sinned or his Parents , that he was born blind , no more proves him guilty of his Parents sin , than it proves the supposition of the Pythagorean {αβγδ} , on which it was built , as some think . And though God does visit Parents sins sometimes on their Children , yet the Parents sins are only the occasion , not the cause of the Children's punishment , which is always their own sin , original or actual .

If therefore the doctrine of the Imputation of Adam's sin , be esteemed a usefull and necessary point , I conceive it requires a larger foundation to be built on , than our interest in Adam , as a natural head .

From the whole I conclude that Adam's sin is imputed to us , and that he was our federal head . Which I farther confirm from these following testimonies .

Of this judgment was the late Reverend Archbishop Usher , a person of deserved repute and esteem among all men . In his large Catechism , p. 142. he hath these words . Our first Parents , by God's appointment , were to stand or fall in that trial , not as singular persons only , but also as the head and root of all mankind , representing the persons of all , that should descend from them by natural generation — . Adam was not a private person in this business , but sustained the person of all Mankind , as he who had received grace and strength for himself and all his posterity , and so lost the same for all . — So that , as in the second Covenant the righteousness of the second Adam ( Christ Jesus the Mediator ) is reckoned to those that are begotten of him by spiritual regeneration ( even those that believe in his name ) although they never did it ; so in the first Covenant , the sin of the first Adam , ( who herein sustained a common person ) iS reckoned to all the posterity , that descend from him by carnal generation ; because they were in him , and of him , and one with him . So again , p. 194 , 195 , &c.

Dr. Preston in his treatise on Eph. 2.1 . speaks thus ; That we are dead in sin appears by this reason . All mankind were represented in our first Parent Adam , of whose fall , this death of sin and of nature is part of the punishment , &c. Vid . The Spiritual death , p. 2. See also the Saints qualifications , p. 38 , 39. Where speaking of the guilt of Adam's first sin , saith he , Why should it seem unreasonable that I be liable to Adam's account , &c. It 's true , Adam ran in debt ; but do not we pay many debts of our Fathers , Grandfathers , &c. In the law , if a man offended 't was his particular offence , but were not all his Children bond-slaves after him ? Yet it was not their offence . So Adam forfeited his liberty , became Satan's bond-slave , and so all his posterity . And besides the common reason , which is good and true , viz. that if in equity we should have stood with him , then in equity we should fall with him . I will add two considerations more .

1. That every Angel that sinned is condemned ; so are men for their own sins , and not only for Adam's sin . They might if they would do more good than they do .

2. As we are condemned for Adam's sin , though we did not commit it , so are we saved by the righteousness of Christ , though not performed by us , but only imputed to us . Is not the one as equal as the other ? We can see an equity for our Salvation , &c.

See also more to the same purpose in his treatise of Faith , p. 5.

Bishop Lake ( formerly of Bath and Wells ) in his Exposition on Psal . 51. v. 5. p. 110. writes thus . That you may the better conceive this , ( namely the iniquity wherein man is shapen ) I must remember you of certain grounded truths , which give light hereunto . That first is , That in the Creation God put this difference between Angels and Men , that Angels had their several Creations , not so Men ; but as St. Paul teacheth , Act. 17.26 . God of one blood made all the nations of men . He would have them all propagated from one . Secondly , As all Mankind is derived from one , so with that one God was pleased to enter into a Covenant for all ; and all were liable unto , and to communicate in , that which befell that one ; this is clear in the comparison which St. Paul makes between the first and the second Adam , Rom. 5. Thirdly , The first Adam failed in his obedience , and so forfeited that which was covenanted on God's part , and was subject to that which was deserved on his own . Fourthly , by the tenor of the Covenant man failing wrapt all his posterity in his transgression and condemnation . The Apostle is clear for this also , Rom. 5.12 . So that by the fall all mankind becomes first guilty and then punishable , both these evils doth Adam communicate unto his posterity .

Dr. Samuel Ward , Margaret Professor in Cambridge , in his Prelections published by Bishop Seth Ward , Praelect . de peccato originali , p. 3. amply recites the sense of the Church out of two Homilies , and then twice over summs up all thus .

1. Omnes homines in Adamo peccavisse .

2. Omnes in Adamo peccantes iisdem poenis obnoxios factos , quibus & ipse Adam , sc . aeternae condemnationi . Which he repeats below . And in his Praelections , de justificatione , he declares as fully for imputed righteousness to be our only justifying righteousness .

Bishop Davenant in his Prelections , and in divers places of his Comment on Coloss . expresses the same . So does Bishop Downame , in his treatise of justification , p. 67 , 230. & passim .

Dr. Obadiah Grew of Coventry , in his treatise of justification , p. 40. As there was sin , and still is imputed to men from Adam , — so is it betwixt Christ and us : we have imputed righteousness from Christ , for which God doth justifie us , &c. p. 97. Had we not been in the first Adam , we had not sinned with him , nor derived sinfulness from him ; so if we be not in the second Adam , his righteousness and life cannot be communicated to us . Again , p. 116. The first Adam's sin was ours ; but how ? Not inherently , but imputedly . After the same manner is the second Adam's righteousness ours . Imputed sin took away by imputed righteousness .

Bishop Hopkins in his Exposition on the second commandment , explaining that Text , Ezek . 18.20 . he brings in this Objection , p. 151. But some may say , are we not made liable even to eternal death , only by the sin of another ? Hath not the sin of our first Father brought condemnation upon all his posterity ? To this ( saith he ) I answer , It is not his sin considered personally as his that hath made us obnoxious unto eternal death ; but it was our sin as well as his ; for in him we all sinned and fell . Adam was our federal head and common Representative , and his sin was legally ours , even as his obedience would have been , had he persevered in it . But now the case of Adam is singular , and much different from that of intermediate Parents ; they indeed are our natural heads , but not our federal heads , as Adam was ; their actions are truly their own , not ours , and have no influence at all upon the determining our state and condition , &c. See him also more express and full in his Sermon on Presumptuous Sins , p. 221.

Mr. George Lawson in his most exact System , entituled , Theopolitica , speaking to Rom. 5.12 . lib . 1. cap . 15. p. 73. saith he , The plain and clear sense is , that by the sin , offence , and disobedience of one man , many , yea all men were made sinners , and so liable to death , — so that the sin of Adam is the sin of all . Again , p. 74. In Adam innocent , God judgeth us innocent : in Adam guilty , us guilty . And though we descend immediately from our next Parents , yet we derive the sin and guilt from Adam immediately . — All men were one in Adam , and in none else . We were in him by nature and by law . Be nature , for he was the root , and all men the branches . By law , for as all nations account the Parents and Children as one person in many things , and Children a part of their Parents , so that Children and Parents make but one body : so likewise did God account Adam and all Mankind as one . And so far as God judgeth him one , and made Adam the Head and Representative of all : so far in Adam all men might be bound to obedience or penalty , and so far judgments or rewards might be transmitted from him to all , &c.

Mr. Arthur Hildersham , on Psal . 51. Lect . 55. p. 259. Every Infant so soon as it is born , standeth guilty of the first sin of Adam , in whom , saith the Apostle , Rom. 5.12 . all have sinned ; Adam being then not as one particular person , but as the common stock and root of all Mankind . — Therefore is this sin imputed unto all Mankind , Isa . 43.27 .

Mr. David Clarkson , in his Volume of Sermons , p. 2. Adam is not to be considered as one man , but as the Root and Representative of all men . Omnes eramus ille unus homo , we all were that one man . And therefore his will was the will of all men ; all being included virtually in him .

Dr. Owen in his treatise of Justification , p. 236. speaks thus . Things done by one may be imputed unto others , propter relationem foederalem , because of a covenant relation between them . So the Sin of Adam was , and is imputed unto all his posterity , as we shall afterwards more fully declare . And the ground hereof is , that we stood all in the same Covenant with him , who was our Head and Representative .

Dr. Edward Reynolds , Bishop of Norwich , in his sinfulness of sin , p. 134 , 135. The spirit by the law entitules us to Adam's sin ; we were all one in Adam , and with him : in him naturally , and in him legally , in regard of the stipulation and covenant between God and him , we were parties , &c. All sharers in committing that sin , his will representing ours . And of the second Adam's being a publick person too ; see him in his third treatise , Life of Christ , and on Psal . 110.

Dr. Bates in his Harmony of the Divine Attributes , chap. 3 : p. 37. speaks thus . He ( i.e. Adam ) was the moral principle of Mankind . In the first Treaty between God and Man , Adam was considered not as a single person , but as Caput Gentis , and contracted for all his Descendants by ordinary Generation . His person was the fountain of theirs , and his will the representative of theirs . From hence his vast Progeny became a party in the Covenant , and had a title to the benefits contained in it upon his Obedience , and was liable to the Curse upon his Violation of it . Upon this ground the Apostle institutes a Parallel between Adam and Christ . Rom. 5.19 . That as by one man's disobedience many were made Sinners ; so by the obedience of one many were made righteous . As Christ in his death on the cross did not suffer as a private person , but as a Surety and Sponsor , representing the whole Church ; according to the testimony of Scripture , If one died for all , then all were dead , 1 Cor . 5.15 . So the first Adam , who was the figure of him that was to come ( Rom. 5.14 . ) in his disobedience was esteemed a publick person representing the whole race of Mankind ; and by a just law it was not restrained to himself , but is the sin of the common nature . — From hence the Scripture saith , that by nature we are Children of wrath , Eph. 2.3 . that is , liable to punishment , and that hath relation to guilt .

Many others might here be cited , besides publick Annotations , particularly the Dutch , which give the sense of the whole Synod of Dort , being composed by their order , revised and allowed by persons deputed by them ; likewise those composed by some members of the Westminster Assembly , and more solemnly owned and allowed in the second Edition . The continuation also of Mr. Pool s Notes , &c , they all give the same sense of the two Adam's , and of the Imputation of Sin and Righteousness . The Continuators of Mr. Pool's Annot . on Rom. 5.12 . For that all have sinned , speak thus . Others read it in which all have sinned ; i.e. in which one man , and so it is a full proof , that Adam was a publick person , and that in him all his posterity sinned and fell . He was our Representative , and we were all in him , as a Town or Country in a Parliament Man : and although we chose him not , yet God chose for us , &c.

Foreign Divines there are without number : I shall only mention the famous Turrettine , who Vol. 1. loc . 9. p. 676. argues the point of the Imputation of Adam's sin , against Socinus and Curcellaeus , and by name against learned Placaeus in thesibus Salmuriensibus ; and mentions a decree of the Synod of Charenton directly against the Salmurians ; whose words are these , viz. Cum relatum esset ad Synodum , &c. The sense whereof is this : When it was reported to the Synod , that there were some writings extant , which placed the whole nature of Original Sin in inherent Corruption , and denied the Imputation of Adam's first sin ; the Synod condemned this Doctrine , and adjudged the Pastors and Professors to be put under Church-censure , and all others , who in disputing this point , should depart from the common sentence of the Protestant Churches ; which Churches hitherto have all acknowledged both that Corruption , and this Imputation , descending on all the posterity of Adam .

And let this suffice for that first Thesis , relating to Adam . I come now to consider Mr. Baxter's Thesis , which concerns Christ .

Secondly , Mr. Baxter , in his Book of Redemption , denies Christ to be a legal Representative . The Salmurian Professors acknowledge Christ to be a publick Representative , p. 206. Adam did not ( say they ) by vertue of his office , ( personam nostram sustinere ) sustain or represent our person , as a Surety , as Christ did . In this therefore Mr. Baxter goes beyond them and so hath laid a compleat foundation , for the erecting a new Scheme of Divinity . For if Christ be not a legal Representative , and did not in a law sense represent believers in his sufferings : then ,

1. Hence it will follow , that Christ's sufferings for man's sin were not the Idem , the same thing which the law threatned to us ; but only somewhat equivalent , as Mr. Baxter pleads in his book of Redemption , p. 78. Whereas I see not the least intimation in the whole book of God , of any change of the punishment for the substance of it , from what it was or should have been , in respect of the sinner had he suffered . The Scriptures tell us , our iniquities and our chastisement was laid on him , Isa . 53.4 , 5 , 6. Yea , if we go over the several particulars of that curse and punishment which was our due , we shall find that Christ underwent all . The whole of our Curse may be reduced to three heads : The Frailties that man's nature is subject to ; The Miseries and Sorrows of this life ; and lastly , Death ; 1. Corporal , or that of the body . 2. Spiritual , or that of the Soul . And Christ underwent all these as might largely be shewn , ( vid . Dr. Owen's Vind . Evang . ch . 26. ) The law indeed does not admit of the change of Person , but the Gospel does ; through the Grace of the Gospel , the law is relaxed as to that particular . Which being allowed , and those circumstances of punishment , which arise from its relation to the person punished , ( as the loss of God's Image , the Eternity of Torment , the worm of Conscience , &c. because of our inherent Sin , and our inability to make satisfaction by a temporary punishment . I say , this allowed , and ) I see not but Christ suffered the very Idem , that was due from us , materialiter and formaliter , as much as possible . Vid . Dr. Mant . vol. 2. on Corinth . p. 171.

2. Hence it will follow , that our sins were not imputed unto Christ ; and consequently that God punished an innocent person ; one that was personally and judicially so ; and how this is consistent with Divine Justice , I see not . To punish the innocent , and to acquit the guilty are things equally abominable unto God . Therefore in the Scripture , we read not only of God's laying our punishment on him , but our sins too , Isa . 53.6 . And that Christ was made sin for us ( in order to his being a sin-offering ) 2 Cor . 5. ult . But if Christ was not our legal Representative , then he did not bear our sins in a judicial account ; then our sins were only an occasion of Christ's sufferings ( as Mr. Baxter speaks in his book of Redemption , p. 7 , 25. and else-where ) not properly the meritorious cause of them . And consequently Christ's sufferings were not truly , only Analogically penal .

3. If Christ was not a legal Representative , then the Imputation of Christ's righteousness , in Justification , will also be denied . For this Doctrine is founded on the other : and 't is observable , that those who deny one , do usually also deny the other . The Salmurian Professors , denying Adam to be a legal Representative , deny also the Imputation of Adam's sin ; and so does Mr. Baxter in his book of Redemption , p. 473. And as to the business of Justification , Mr. Baxter denying Christ to be a legal Representative , quarrels also with the Doctrine of imputed righteousness , in more places than one of his writings , and seems to wish that the Phrase was expung'd out of our Catechism . Whereas the Scripture in my apprehension , does fully establish this Doctrine . Vid . Dr. Owen , his treatise of Justification , ch . 8 , and 10.

4. If imputed righteousness be rejected , then we must establish our own righteousness in Justification ; for which the Jews are blamed by the Apostle , Rom. 10.3 . and which occasioned their ruin , Rom. 9.31 , 32. Accordingly Mr. Baxter ( if I apprehend him ) makes Faith and Obedience to be all one ; and pleads for Justification ( particularly in his Aph●risms about Justification , and other places ) by Faith it self , not relatively and instrumentally considered ; understanding by Faith , Obedience to the whole Gospel ; making no distinction between Faith and Gospel-Works ; whereas the Scripture doth distinguish , Eph. 2.8 , 9.

And thus the Gospel-Covenant may properly be called a Covenant of Works . Tho' 't is founded in Grace , the first moving cause ; and Christ's Obedience and Suffering the procuring cause ; yet the terms of it being Obedience , and not Faith as opposed to Gospel-Works ; hence 't is properly a Covenant of Works , contrary to the Apostle , Rom. 4.16 . With many other consequences of suspected truth , that flow from this Thesis , ( Christ's dying , nullius loco , as a legal Representative ) which , together with the former , make up a Scheme of new Divinity , which hath now obtained the name of Baxterianism . Against which in the general , I thus dispute .

Arg. That Doctrine which denyeth Christ to be a second Adam , rejecteth imputed righteousness , establisheth our own obedience for our justifying righteousness , and consequently makes Christ less precious to Believers , is not to be received , as being opposite to Scripture . But such is Mr. B's Doctrine in that proposition , wherein he denies Christ to be a legal Representative . Ergo , &c. Probatur minor in all its parts .

1. That Doctrine , which denieth Christ to be a second Adam , is not to be received ; because the Scripture so calls him , 1 Cor . 15.47 . But so doth this Doctrine . Prob . minor , That which denied Christ to be a federal head , or legal Representative , denieth Christ to be the second Adam . But this denieth Christ to be a legal Representative , as is plainly asserted in the proposition . Prob . maj. because 't is in respect of Adam's legal Representation , that he is called Christ's figure , Rom. 5.14 . And the first man , in respect of Christ the second , 1 Cor . 15.47 . As the root of Mankind , so Adam was not Christ's figure ; neither was Christ the second man , but rather Noah , who was the next root that succeeded Adam . And considered merely in a private capicity , as a private person ; So Cain , not Christ , was the second man . There were many generations between Christ and Adam . It therefore holds true in this sense only , that Christ was the second publick Representative .

2. That Doctrine which denieth the Imputation of Christ's righteousness unto Justification , is not to be received . ( Because the Scripture establisheth this in many places , Rom. 4.6 , 11. Rom. 3.22 . 2 Cor . 5.21 . Jer . 23.6 . Isa . 45.24 . compared with Isa . 64.6 . ) But this Doctrine denieth the Imputation of Christ's righteousness : for it destroyeth the ground of Imputation , namely , Christ's Representation . If Christ did not act in our stead , as our Representative , then there is no room for the Imputation of Christ's righteousness ; there is no reason , that what he did should be accounted ours , or imputed to us .

3. That Doctrine which establisheth our own obedience for our justifying righteousness , is not to be received . ( For the Scriptures tell us , that all our own righteousness , in this respect , is as filthy rags , Isa . 64.6 . Dross and dung , Phil . 4.8 , 9. and plainly shew us in the instance of the Publican , that 't was not his personal obedience that made him accepted before the Pharisee , Luk . 18.14 . And not only remove the works of the law from this business , Gal. 2.16 . but also evangelical works and obedience , Eph. 2.9 . least any should boast . ) But now this Doctrine establisheth our own obedience for our justifying righteousness . For if Christ be not our Representative , and paid not the Idem , at least for substance , then his righteousness is only the meritorious cause of our Justification , procuring a new Covenant , our conformity whereto is our justifying righteousness . Thus by this Doctrine we establish our own righteousness . And consequently in the next place ,

4. It tends to make Christ less precious . For it sets Christ at a great distance in this business of Justification . It does not direct us to desire with the Apostle to be found in him , and his righteousness , Phil . 3.9 . upon which account he had an inestimable value of Christ , and desired to know nothing in comparison of him . But it teacheth , that our compliance with the Gospel-rule is our justifying Righteousness . And consequently , the Churches glory of old , In the Lord have I righteousness , Isa . 45.24 . and the Churches Motto , The Lord our righteousness , Jer . 23. is now ceased . We are now to seek for righteousness in our selves ; Christ having procured a new Covenant for us to this end . To say that Christ's righteousness is our legal Righteousness , that which justifies us at the bar of the law , is not true . For the law requires personal righteousness . No less than perfect personal righteousness will justifie a person at the bar of the law . Besides , if Christ's righteousness be not imputed , it is not ours ; we have no interest or propriety in it ; and if we have no propriety in it , I see not how it can justifie us in any respect , either at the bar of the Law or the Gospel . So that according to this Doctrine ( if I understand it ) 't is our Christian obedience , that we must depend on , for our Justification . Which , I think , is only to be had , since man's fall , at the bar of the Gospel ; at which bar , we may plead and present the righteousness of a Surety , which the Gospel admits , though the Law doth not . But if instead of the righteousness of a Surety , we are taught to plead our own righteousness ; this will make Christ less precious : and therefore it ought not to be received ; it being the design of the whole Gospel , to exalt Christ in the hearts of Believers . To them that believe Christ is precious , 1 Pet . 2.7 . The chief among ten thousand , altogether lovely , Can . 5 , 10 , 16.

But thus much for the Thesis in the general . I come now to consider it more distinctly , as laid down and confirmed by Mr. Baxter , in his Book of Redemption . 't is set down in two places , p. 33 , and p. 67.

The Proposition or Thesis as set down , p. 33. stands thus : Christ died , nullius loco , so as strictly , and properly , and fully to represent mens persons , as if , in sensu legali vel civili , they themselves did suffer and satisfie .

As set down , p. 67. 't is in these words , Christ in suffering did not strictly and properly bear and represent the person of the sinner , so as Civiliter , Moraliter , Legaliter , it might be said , that we either satisfied or suffered by Christ .

The sense of both , as I apprehend him , comes to this ; That Christ was not a legal Representative . Now what is a legal Representative , but one that acts in the name and stead of another . And therefore in Law sense the person represented is reputed to do what the other doth in his name and stead . Thus 't is with a Burgess in Parliament , and those he represents . And thus 't is with a Money Surety : e . g . If so be I pay a Debt by my Friend or Surety , and should afterwards be arrested for the same Debt , I plead I paid it , not personally , but by my Surety , which if I can evidence , the law accounts it , as if I had paid the Debt my self . And so here , though Similies don't run on all four , yet there is some resemblance . We owed to God a Debt of active and passive Obedience , which we our selves could never pay . Christ in our name , as our Sponsor and Surety , hath undertaken to pay this Debt for all those that believe in him ; which undertaking of Christ is accepted by the Father . If therefore the law threaten us with death , for Non-payment of our Debts , if so be we believe in Jesus Christ , we may plead we have paid them , by Christ our Surety . Not according to the strict rigour of the law , which requires personal payment ; but according to the Grace of the Gospel , God having of his free Grace accepted payment from a Surety , from one that undertook to do it in our room . Now this sort of payment being such that God might have refused ; 't is therefore consistent enough with it , to have terms and conditions proposed to us , in order to our being interested in it , namely such as we find in the Gospel . And therefore I conclude , that the Elect themselves are not interested in this payment , have no right to it , neither do actually stand related to Christ as a Surety or legal Representative untill they believe . For in the Gospel , Faith is made necessary , in order to our legal Union with Christ , and Representation by him ; all one as natural Generation is necessary to our actual Representation by Adam . Though Adam , when he fell , represented all his natural posterity : yet their Representation then , was according to their Existence . At that time they had only virtual Existence ; consequently were only virtually represented , till they came to have actual being themselves ; and then they stood actually related to him , as a legal Representative and publick Head . And so here , though Christ , when he suffered , represented all that should believe in him ; yet those Believers that lived afterwards , did not stand actually related unto Christ , as their legal Representative , untill they had a being ; and not then neither , untill they had Faith . For the Elect themselves , whilst Unbelievers , are no more actually united to Christ , or represented by him than any other . For we are all by nature Children of wrath . He ( saith the Scripture ) that believeth not , is condemned already . This Explication , and these Distinctions being premised , to obviate the Error of the Antinomians , who hold actual Representation , and Justification before Faith ; I come now to consider Mr. B s Thesis , with his Explication and Confirmation .

His Position or Thesis I have already set down in his own words , That Christ died , nullius loco , so as strictly and properly to represent mens persons , as if sensu legali vel civili , they did suffer or satisfie .

In his Explication of this Thesis , I agree with him , that sensu Physico , Christ did not bear our persons ; so as that Believers might be said personally to suffer in him ; or that Christ might be said to be personally a Sinner . In this sense sin was not imputed to Christ , as neither his righteousness or sufferings to Believers . But the question is , de sensu legali , of a Law-sense , and a legal Representation . And so we say , that Christ was a legal Representative , that in sensu legali , he bore our persons , and in a judicial account was esteemed a sinner , and dealt with as such ; and that what he did and suffered in our stead ( i.e. in the room of Believers ) the Lord accepts it , as if we had done or suffered it , and so deals with us accordingly . This I take to be the state of the question ; and what is denied by Mr. B. according to his own Explication of his meaning .

His Arguments are drawn from the intolerable Consequences of the opposite Doctrine , being such as overthrow ( in his opinion ) the very Substance of the Gospel .

I must acknowledge , that Mr. Baxter was a great Man , to whose usefull labours the world is much beholden , and whose Memory to me is dear and precious . Yet being but a Man , he may err in some things . And seeing we profess in nullius verba magistri jurare ( save that of the Scriptures ) I shall take liberty to consider his arguments , which in my apprehension are not satisfactory .

His first argument is this .

Arg. 1. That Doctrine which consequentially denieth all pardon of sin , is not of God . But such is the Doctrine , which I here oppose . Therefore , &c. I deny the Minor , which he thus proves .

Where the proper Debt is discharged , or penalty undergone in Law-sense by the person himself , who was obnoxious , there is no room for pardon to such a person . But according to the Doctrine , which I oppose , the proper Debt is discharged , or the penalty undergone in Law-sense , by the person himself , who was obnoxious . Therefore according to that Doctrine , there is no place for pardon to such .

R. I answer to the Major with this distinction . A proper Debt may be said to be discharged in a Law-sense two ways ; either according to the terms of the Covenant of Works , which required personal payment ; or according to the terms of the Covenant of Grace , which admits a Surety in the room of a Believer . Where the proper Debt is discharged in a Law-sense , according to the terms of the Covenant of Works , I grant , there is no room for pardon ; such an one oweth nothing . But where 't is only discharged , sensu legali vel civili , in a Law-sense , according to the terms of the Covenant of Grace , which admits of a Surety in the room of Believers ; that here is no room for pardon , I deny . For such an one is abated the rigour and strictness of the first Covenant , which God was not bound to do .

Or , I may answer to the Minor with this distinction . The penalty may be considered , as to the Substance of it , or as to the Circumstances of it . As to the Substance of it , I grant , the penalty was undergone in a Law-sense ; because Christ our Surety ( when we believe in him ) underwent it . But not as to the Circumstances of it , which in rigour and strictness required the sinner himself to die ; for the Law or first Covenant admitted no Surety , no legal Representative . Had we undergone it in our persons ; then indeed there would be no room for Pardon : but undergoing the penalty in Christ our Surety , here is room for pardoning Grace . Christ , that endured all the penalty , made all the satisfaction , hath none of the pardoning Grace of the Father . But the true Believer , who wrought out none of the Righteousness , who underwent none of the penalty in his own person , but only in his Surety ; which sort of penalty or payment God was not bound to accept ; he receives the pardoning Grace , and here is room enough for Pardon .

The Socinians use to argue thus against Christ's Satisfaction : If there be Satisfaction , say they , there is no room for forgiving Grace . To which I answer ; There is not , to a person satisfying in his own person , according to the tenour of the first Covenant : but there is to us who satisfie by another . If we distinguish between a natural and civil person , the difficulty will vanish . If the debt be discharged by the person himself , physically considered , there is no room for pardon , I grant , this being according to the tenor of the first Covenant : but , if by a person civilly considered , or represented in another , then there is room for pardon ; because the Covenant of works admits of no such civil person . The obligation in that Covenant requires the debt to be paid , not only in our name , but by our own hand . And therefore in this , there is some difference between Christ our Surety , and a Money-Surety among men . If the debt be paid by the Person or his Surety among men , humane Laws make no difference . But now in Criminals it is otherwise ; and God in the first Covenant particularly required personal Obedience and personal Suffering ; our debt to be paid by our own person physically considered . And therefore when God accepts of a Surety ; here is room for pardoning Grace , and yet his justice is satisfied too .

Arg. 2. That Doctrine , which denyeth consequentially , that we must believe for the remission of sin , or that we are justified by faith , any otherwise than in our own Consciences , is not of God . But such is the Doctrine I oppose . Therefore , &c. I deny the Minor , which , he saith , is proved already ; for if this Doctrine denyeth all pardon , as he endeavoured to prove in the foregoing argument , then it consequentially denyeth , that we must believe for the remission of sin .

R. To which I reply ; This argument depending wholly on the former , the foregoing answer will suffice here . Christ's being a legal Representative , neither denyeth pardon , as but now shewn ; neither that we must believe in order to it . For it does not follow from this Doctrine , that the Elect are pardoned at Christ's death ; for till we believe , we are not actually represented by Christ , as above explained ; no more than we were actually represented by Adam , till we came from him by ordinary generation . I see not , but that the Doctrine of pardon , and faith in order to it , may be defended by this Doctrine of Christ's being a legal Representative ; allowing that distinction of our being in him virtually and actually ; altogether as well as by denying of it , which also will run us on great absurdities .

Arg. 3. That Doctrine which denyeth that great benefit of our Union with Christ is not of God . But such is that which I oppose . Therefore , &c. I deny the Minor , which is proved thus . Pardon and Justification flow from our Union with Christ , which is by Faith : therefore to deny them , is to deny a principal part of the benefit of that our Union with him .

R. I say so too . But the present Doctrine doth not deny Pardon , nor Justification , nor Faith in Christ in order to them . This argument likewise is grounded on the former ; therefore the former answer will suffice .

Arg. 4. That Doctrine , which destroyeth a main end of baptism , is not of God . But such is this opposed . Therefore , &c. I deny the Minor , which is proved thus . We are baptized for remission of sin . But this overthroweth remission . Ergo , &c.

R. I deny the Minor . It does not overthrow remission , as hath been shewn under the first argument . And the same answer will serve here .

Arg. 5. That Doctrine which destroyeth Prayer for the pardon of sins , yea and teacheth men not to be thankfull for pardon , nor to acknowledge themselves beholden to God for it , nor to need it , is not of God . But such is this opposed . Therefore , &c. I deny the Minor , which is proved thus . For if it deny Pardon , it must needs deny Prayer for it , and Thanks , &c.

R. It does not deny Pardon , as above shewn , and therefore does not deny Prayer for it , and Thanks , &c. By this Doctrine we only establish Christ's Satisfaction , in order to the glorifying of God's justice ; which , as explained , is consistent enough with the pardon of sin , to the glorifying of his Grace .

Arg. 6. That Doctrine which maketh men to be in Christ , before they believe , is not of God . But such is this opposed . Therefore , &c.

R. To this I answer with this distinction ; there is a twofold being in Christ , virtual or actual . If it speaks of a virtual being in Christ before Faith , I deny the Major . I see no harm that flows from this Doctrine . And if it speaks of an actual Existence or Being in Christ , I deny the Minor . For this Being in Christ , or Union to Christ , whereby we become his members , is begun by Faith . We have not an actual in-being in Christ , so as to be actually represented by him , untill we believe , this being the necessary condition of it ; all one as actual Existence , or coming from Adam by ordinary generation , is the necessary condition of our being actually represented by him , though we might be said to be in him virtually before .

Arg. 7. That Doctrine is not of God , which maketh wicked Unbelievers to be in God's special favour , as reconciled , and from under his wrath , and quite out of debt to him , as to any due punishment . But such is this opposed . Therefore , &c.

R. I deny the Minor . For this Doctrine of Christ's being a legal Representative , virtual only untill we believe , makes not wicked Unbelievers to be in God's favour . For till we are regenerated and believe in Christ , we are not actually united to him , or represented by him ; and therefore not actually in God's favour ; but children of wrath , till that time , as well as others , as the Apostle speaketh , Eph. 2.3 .

Arg. 8. That Doctrine is not of God , which consequentially denyeth the justice of his judgments . But such is this opposed . Therefore , &c. I deny the Minor , which is proved thus . That Doctrine , which chargeth God with punishing those , that have made him full payment , doth consequentially deny the justice of his judgments . But such is the Doctrine in question . Ergo , &c. I deny the Minor , which is proved thus .

1. It teacheth that we have fully paid the debt in Christ . And ,

2. That God punisheth the Elect , is past all doubt . Ergo , &c.

R. To this I answer ,

1. The punishment of the Elect is rather fatherly chastisement , than vindictive punishment , and so the Scripture represents it , Rev. 3.19 . And ,

2. If it be allowed to be proper punishment ; seeing 't is temporary , and only for their good , to purge away their sins , or for trial of their graces , &c. it is not injustice in God thus to punish them ; because in some sense they have not fully paid the debt in Christ . In a Gospel-sense , they have fully paid the debt in Christ , when they believe in him , through the gracious acceptance of God the Father , admitting a Surety in the room of the Offender ; yet proposing such terms to the offending sinner , in order to be interested in this payment , as he sees meet . But in a legal sense , ( not taken civilly , but ) as opposed to the Gospel , or according to the strictness and rigour of the Law or Covenant of works , which requires the person that sinned to suffer ; so they have not fully paid the debt : and therefore God might have refused to accept it . Christ's payment for us , ( as Mr. Baxter observes , p. 81. ) was quid recusabile , the Legislator might have refused it . And this being so , hence it follows , that the supreme Rector may accept of it , on what terms he pleaseth . Accordingly we find , that God did accept it on terms most fitted to his blessed ends in governing the world . Among other , that men should have the special benefits of this satisfaction conveyed to them in time , on such terms or conditions to be performed by them , or qualifications wrought in them , as he saw meet , and as exprest in the tenor of the Covenant of Grace . Now among other things there mentioned , these are some ; that none shall be interested in the satisfaction made by Christ as a publick Representative , untill they believe ; and after they believe , whilst they carry about with them a body of sin , they shall not be above paternal correction . Yea , fatherly chastisement is a blessing of the Covenant , and reckoned in Scripture as an argument of God's Love , Rev. 3. And therefore is consistent enough with Justice .

Had Elect Believers made full payment in a legal sense , as opposed to the Gospel , namely in their own persons , and never sinned more ; then I confess , 't would seem injustice in God to punish them . But seeing they made only full payment by another , which God might refuse , and hath accepted on such terms as are proposed in the Gospel , and among other this , that they shall submit to paternal correction ; this doth not deny the justice of God's judgments , when he punisheth them as a Father , and chastiseth them for their sins .

Arg. 9. That Doctrine is not true , which saith of the wicked , he is righteous . But such is this opposed . Therefore , &c. I deny the Minor , which is proved thus . He that hath fully satisfied for all sin , is righteous . But according to this Doctrine , the wicked have fully satisfied for all their sin . Therefore , &c. I deny the Minor , which is proved thus . They say all the Elect have satisfied in Christ . But multitudes of the Elect are wicked , ( those of them that are unconverted . ) Therefore , &c.

R. This argument being the same in sense with the seventh , the same answer may serve here . However a word briefly again . And I answer to the Major of the last Syllogism . Whatever some Antinomians say to this purpose , that the Elect before Faith have satisfied in Christ ; yet no such thing can be inferred from this Doctrine of Christ's being a legal Representative , as above stated . For till they believe , the Elect have no actual in-being in Christ , or Representation by him ; therefore have not actually satisfied in him , before Faith . As it doth not follow , that because we were in Adam virtually when he fell ; that therefore we actually sinned in him , before we had a being , for non Entis nullae sunt affectiones ; so neither does it follow , that because we had a virtual being in Christ , when he suffered ; that therefore we actually satisfied in him , before we believe . So that the distinction of virtual and actual , I think , takes away the force of this argument .

Arg. 10. That Doctrine which denyeth Christ's satisfaction for us in strict sense , is not of God . But such is this opposed . Therefore , &c. I deny the Minor , which is proved thus . That Doctrine which affirmeth Christ's sufferings to be the Idem , which was required by the law , and not the Tantundem , doth deny satisfaction in strict sense ( which strictly taken is Redditio aequivalentis , or Solutio tantidem , and is distinct from Solutio ejusdem , which is Solutio stricte sic dicta . ) But so doth this opposed , ( for it affirms us to have suffered all that the law required ; and consequently to have suffered the Idem , and not merely the Tantundem . ) Therefore , &c.

R. To this I answer by distinction . The Idem may be considered as to the substance of the punishment , or some circumstances of it . As to the Substance of the punishment , Christ suffered the Idem , in a Gospel-sense , which admits of a Surety ; for he bore that Curse which was our due ; and was subjected to that Law that we were under , Gal. 3.13 . and ch . 4.4 . But as for some Circumstances of the punishment , peculiarly attending the person that suffers ; ( such as Eternity of Torments , from our inability to make satisfaction ; and personal Satisfaction , according to the rigour and strictness of the Law or first Covenant which we were under ; ) in this sense Christ paid not the Idem , but only an Equivalent ; and thus room is made for Satisfaction in its strict sense .

If the Idem be taken in the first sense , then I deny the Major Proposition , that this overthroweth the Doctrine of Satisfaction . And if it be taken in the last sense , then I deny the Minor Proposition ; for in this sense Christ paid not the Idem , neither Believers in him , though he be allowed to be their legal Representative .

Arg. 11. Christ suffered and satisfied in the person of Mediator ; therefore not in the person of the Elect or Offender . I deny the consequence , which is proved thus . Because a Mediator is a middle person , and Christ sustained not two persons as a sufferer .

R. To this I answer , though Christ , as Mediator , was a middle person between God and us ; yet sometimes he acted from God toward us , and sometimes also from us toward God . Christ as Mediator , executed three Offices , namely of Prophet , Priest , and King . As Prophet and King he acted in God's stead , in God's name , from God toward us , to instruct and rule us . But as Priest he acted in our name and stead , from us toward God , in laying down his life for us . Now 't was in this office chiefly , that Christ sustained our person . I don 't conceive , that he sustained our person in the execution of his prophetical and kingly Office , wherein he acted from God toward us ; and therefore we say not , that the whole mediatorial righteousness of Christ is imputed to us for Justification , particularly that part , which respects his prophetical and kingly Office : but that chiefly which belongs to him as Priest , wherein he acted from us toward God , in offering up himself a Sacrifice for us , in laying down his life in our name and stead . In this part of his Office he sustained our persons , tho' not in all the parts of it . And what Inconsistency in all this ? Christ suffered , 't is true , in the person of Mediator , as to the whole of his Office ; the person that suffered was Mediator : yet in the execution of some parts of his Office , particularly that which concerned his sufferings , this hinders not his sustaining our persons ; as in the execution of the other parts of it , he may be said to sustain God's person , to represent him . This is so far from being inconsistent ; that his being a middle person ( in my apprehension ) seems rather to require it .

Arg. 12. The Scripture oft speaks of Christ's taking on him our nature , and our sins , but not ( in suffering ) our person . Therefore it ought not to be affirmed .

R. We don't say , that Christ took on him our person in a physical sense ; so he took man's nature not his person ; but only in a legal or civil sense , so as legally to represent us . And though the Scriptures speak not of Christ's suffering in our person in this sense , or as a legal Representative in express terms , yet we have the sense . Seeing Christ's death is called a Sacrifice , and he himself a Surety , and the second man in respect of Adam , who was his figure ; all which imply , his being a publick Representative . And therefore seeing we have the sense , though not the terms in Scripture , I see no reason , why it may not be affirmed . Consequence from Scripture is Scripture .

Arg. 13. That Doctrine is not tolerable , which makes man his own Redeemer , or to have satisfied or suffered for his own sins . But such this seems . Therefore , &c. I deny the Minor , which is proved thus . For if the Law say , that we satisfied in Christ ; then in Law-sense we satisfied for our sins , and consequently redeemed our selves .

R. To this I answer , that the Doctrine of Christ's being a legal Representative makes Man no more his own Redeemer , or a Saviour of the world , than the Doctrine of Adam's being a legal Representative , upon which account his sin likewise is imputed to us , makes us destroyers of our selves or of the world . Both consequences are alike valid , and neither sound , as far as I see . We sinned not in Adam as publick heads , but as private members . We did not personally commit the sin . If so , then indeed we had been destroyers of our selves . We only committed it in a judicial account , in him as a publick and legal Representative ; and so the consequence will not hold . In like manner with reference to Christ ; we did not personally make satisfaction to divine Justice ; if so , then we might be said to have redeemed our selves , and to have merited eternal life : but we satisfied in Christ , a publick Person , a legal Representative ; whose obedience and suffering is imputed to us , in such sort and proportion as is fit for private members , namely for their own justification , and not to make us equal with Christ . For as the imputation of Adam's sin , doth not make us equal with him in that first sin ; we did not destroy the world thereby , or our selves thereby , as he did ; so the Imputation of Christ's obedience and suffering doth not make us equal with Christ , in that respect ; we cannot thence be said to redeem our selves , or to merit Salvation , or to be Saviours of the world upon that account . The consequence will not hold from a publick person to a private , from a natural person to a civil or legal . In this therefore , I think Mr. Mather speaks well in his Sermon of the righteousness of God through Faith , p. 27. Where he shews , that the righteousness of Christ is otherwise on believers than it is in Christ . His words are these . This Suretiship-righteousness of Christ is upon him , as the original native subject and efficient of it , he wrought it out . But 't is on believers by derivation from Christ , as they are in him . Hence the glory of bringing it in is his , even Christ's peculiar , and wholly due to him alone ; they share not at all with him therein , though they do through his Grace participate in the righteousness thus brought in by Christ , and in the precious effects and fruits of it . Moreover , as it is in Christ , and upon him , it is a publick or common righteousness , for he is a publick or common person , being a Surety for all the Elect ; as performed by him , it was performed for them all ; as accepted from him , it was accepted for them all . But now every Believer is made righteous by it for himself only ; it is upon him , not as a publick , but only as a private , particular , single person . And therefore though Christ by this righteousness be the Saviour and Redeemer of the Church , yet it cannot be inferred , as both Papists and Socinians impotently argue and calumniate , that if it be imputed to believers , and they stand righteous in it , they are Saviours and Redeemers as well as Christ .

Arg. I might add ( saith Mr. Baxter , p. 77. ) many more arguments were it needfull . As from the dishonour that this will cast upon God's law , in threatning those that have satisfied it already .

R. This for substance has been answered already . And what is spoken to the eighth argument may suffice here . Gospel Threatnings do consist well enough , with this Doctrine , of Christ's being a legal Representative , as above explained .

Arg. In offering pardon and justification on conditions , to those that were justified without pardon 1600 years ago .

R. No such thing can be justly inferred from the Doctrine of Christ's being a legal Representative , as above stated . It does not exclude Gospel conditions in order to pardon , as hath been shewn under the eighth argument .

Arg. Also that the Covenant or Testament should be God's deed of Gift , or instrument of conveying right to that , which is our own already 1600 years ago .

R. The foregoing answer will suffice here . Seeing we made not personal satisfaction , God therefore in strict justice might have refused it . But seeing he was graciously pleased to accept of the sufferings of another in our stead , it was in his power to propose to us , what terms he pleased , in order to our being interested in this righteousness or sufferings of our Surety . These terms are exprest in the Gospel-Covenant . Now the Gospel tells us , that we are not justified untill we believe . And therefore no such thing can be justly inferred from this Doctrine , that we had right to it 1600 years ago .

Arg. Also the Gospel saith our life is in the Son , and all is delivered into his hands ; but this putteth our rights in our own hands , even when we have no being .

R. The foregoing answer will serve here . We have no right to justification of life , untill we believe . And Faith is such an humbling Soul-emptying Grace , that it giveth all the Glory unto Christ .

Arg. Also according to this Doctrine , men were justified before they were men , and acquitted from all sin before they were born , or had committed sin ; and so sinners that were no men , and consequently no sinners , were acquitted from sin that was not , and consequently was no sin .

R. No such thing does flow from this Doctrine as above stated . Notwithstanding Christ was a legal Representative , yet none are justified untill they believe : Faith being the bond of our legal Union , and being required in the Gospel-Covenant in order to our being Christ's members , and our having an interest in his Righteousness to the Justification of life .

Indeed those that plead for an actual Union before Faith will have some difficulty to free themselves from this consequence . And therefore here I must take liberty , to profess my dislike of Mr. Mather's notion , of an actual legal Union with Christ , and Representation by him , when he suffered . Saith he , in his forequoted Sermons , p. 58 , 59 , 60. God hath ordained a double Union between Christ and the Elect . The the one I may call a Union in law , the other a vital Union . Both these Unions are mystical , i.e. spiritual , sacred and sublime ; both of them are of Grace , free and mere Grace , and therefore supernatural , and therefore of super-creation Grace . Yet between these Unions there is a manifold and manifest difference . The one was from everlasting , the other in time . The one is of all the Elect at once , and together ; the other is not so , but brought about in the several seasons determined on , between the Father and the Son , namely , when the day of their power , and the time of their love dawns upon this and that particular person ; for some are in Christ before others with that vital Union , Rom , 16.7 , &c.

From the whole , in short , I gather this , that the legal Union or Union in law was from everlasting , compleated and perfected in the Transaction of God and Christ concerning us ; but the vital Union is begun in time , and effected by Faith . Now if this be allowed , that the Elect are legally united to Christ before Faith ; then hence it will follow , that they are also justified before Faith . For ( as I conceive it ) our Justification depends on our legal Union with Christ , as our Sanctification doth on our vital . By the one we come to share in his Righteousness , by the other to partake of his Spirit . If therefore we are actually united to Christ in a Law-sense before Faith ; I see no reason , why we may not be said , to be actually justified before Faith , seeing our Justification depends on this Union , and the interest in Christ's Righteousness , that we have thereby . But this is contrary to Scripture , Joh . 3.16 . So therefore is the other .

To avoid , therefore , such absurd consequences , I conceive we must distinguish our Union with Christ ( whether legal or vital ) into virtual and actual ; ( a distinction of which kind , I find used by Dr. Goodwin in his Support of Faith , &c. ch. 6. p. 113 , 114. Also in his Book of the knowledge of God , Vol. 2. l. 3. ch . 10. p. 173 , 174. And in Mr. Clark's Annotations on 2 Tim . 1.9 . and on Heb . 2.15 . ) And then though we grant , that the Elect in some sense were united to Christ , and represented by him before Faith , and before they had a Being , yet it will not follow that they were actually justified or actually sanctified before they had a Being , or whilst unconverted , any more than it will follow , that they were actually condemned , or actually punished for Adam's sin , before they had a Being . I confess we virtually sinned in Adam , when he sinned , and were virtually condemned , but not actually , there being a necessary condition wanting , namely our coming from him by ordinary generation . And so here , though the Elect were virtually justified in Christ , when he suffered and rose from the dead ; yet they are not actually so , untill they believe ; this being a necessary qualification and condition , which God hath ordained in the new Covenant , in order to their actual Union with Christ , whether legal or vital . The want of this distinction , as I humbly conceive , has occasioned some expressions in Mr. M's Sermon , which seem to savour of Antinomianism , such as owning a right to Christ's righteousness before Faith , p. 49. his speaking as he doth , p. 54. and elsewhere . I therefore distinguish our Union with Christ into virtual and actual . By which distinction we shall establish Gospel conditions , and avoid the consequence of the above-argument , and falling in with the Antinomian Doctrine ; and hereby also we shall avoid the other extreme of denying Christ to be a legal Representative , which seems Antiscriptural . As I cannot agree with Mr. Baxter , that Christ was not a legal Representative ; so neither do I agree with Mr. Mather , that he was an actual Representative before Faith . In order to his being our actual Representative , and our having an actual interest in his Righteousness to Justification , Faith is required , and this according to the Gospel-Covenant . And this being allowed , I think 't is sufficient to vindicate this Doctrine , from the Imputation of Antinomianism .

Thus having considered Mr. Baxter's arguments , I come now to prove , that Christ was a legal Representative . And first , I shall state it .

1. I don 't say , that Christ sustained our persons , sensu physico , we did not personally obey or suffer : but sensu legali , in a judicial account , the Lord accepts Christ's Obedience and Suffering in the name of Believers , as if they had obeyed and suffered . He imputes it to them for their Justification , all one as Adam's Sin was imputed to them to Condemnation .

2. I don 't say , that Christ actually sustained our persons , sensu legali , in a Law-sense , before Faith , but only virtually . As Adam was only a virtual Representative unto his seed , before they were born , the Covenant being made with him , not only for himself , but all his natural Posterity : so Christ is only a virtual Representative unto his seed , ( his spiritual seed , namely all true Believers ) before Faith . I take Faith to be as necessary a qualification , in order to our being actually represented by Christ in a Law-sense , as our coming from Adam by ordinary Generation , in order to our being actually represented by him .

3. Neither do I say , that Believers were legally represented by Christ , in all the Acts of his mediatorial Office ; particularly in his prophetical and kingly Office , for in these he acted in God's stead , or from God toward us : but only in that part of his mediatorial Office , wherein he acted in our name and stead , or from us toward God , particularly and chiefly in his priestly Office , in his Obedience and Suffering .

4. Lastly , Neither do I say , that Believers were so represented by Christ in that part of his mediatorial Office , wherein he acted from us toward God , as thereby to be interested in Christ's Obedience and Suffering , all one as Christ was . As there is a difference between Adam's Disobedience , as committed by him and imputed to us , he sinning as a publick Person ; on which account it may be said of him properly , that he destroyed the world ; which yet cannot be affirmed of us , who sinned in him , only as Members and by Imputation : so there is a difference between the Suretyship-righteousness of Christ , as considered in him , and imputed to , or put on Believers . By virtue thereof , he is properly stiled the Saviour of the world , and is said to merit Life and Salvation for all that believe ; because 't is in him as a publick Person , and as the native Subject and Efficient of it , he wrought it out ; which cannot be affirmed of any of his Members . And therefore though it serves them to their own Justification , as the Imputation of Adam's Sin did to their Condemnation : yet it doth not denominate them Saviours of the world ; neither doth it follow , because this righteousness is imputed to them , in such sort and proportion as is fit for private Members , that therefore they merit Salvation themselves .

The Doctrine thus stated , I shall now prove , that Christ was a legal Representative .

Arg. 1. First , I argue from that Analogy and Resemblance that the Apostle makes between Christ and Adam . Adam is called Christ's figure , Rom. 5.14 . who is the figure of him that was to come . Wherein was Adam Christ's figure ? namely in this , as Adam being made a legal Representative , hath communicated his state , sin and death , to all his Off-spring , his natural seed ; so Christ by order of God's institution , was also made a legal Representative , to communicate his State , Righteousness , and Life , to all his spiritual seed . In this the Analogy and Comparison does lie , as the learned Diodate notes on the place . Again , in another comparison between Christ and Adam , Christ is called the second man , 1 Cor . 15.47 . The first man is of the earth , earthy ; the second man is the Lord from Heaven . How was Christ the second man with respect to Adam ? Not literally , for there were many Generations between Christ and Adam . The words , I think , will fairly admit of no other Interpretation but this ; he was the second man , suo genere , i.e. he was the second publick Person or Representative ; there being no other than these two , namely , Christ and Adam , constituted by God as publick Heads and legal Representatives , since the world began .

Arg. 2. I might argue from those places where Christ is called a Surety and a Sacrifice . A Surety is a sort of a legal Representative . When the Surety pays the Debt , the Debtor is discharged . Now Christ in Scripture is called a Surety , Heb . 7.22 . By so much was Jesus made Surety of a better Testament . I confess the comparison between Christ and a Money-Surety does not agree in every respect ; yet there is a Resemblance , and particularly in this . As a Surety is a sort of legal Representative , whose payment of the Debt is accepted , as though the Principal had paid it : so Christ also is a legal Representative , and his payment of the Debt is accepted for Believers . And hence we read , That the righteousness of the law is now fulfilled in us , Rom. 8.4 . ( in us ) not personally ; for the best Saints come short of fulfilling the righteousness of the law ; but legally , ( the Law being relaxed through the Grace of the Gospel ) because our Surety has fulfilled it for us ; and in a Law-sense , the Surety and Principal make but one person . We owed to God a Debt of active and passive Obedience , which we could never pay . God therefore , out of infinite Love to his Elect , hath accepted of Christ , freely offering himself to be their Surety , and to pay that for them , which they were not able to pay themselves . And this Christ did , by performing perfect Obedience , which was the principal Debt ; and suffering Death and the Wrath of God , which was the penalty . Now this Surety's payment being accepted for those that believe , they are discharged , as if themselves had paid it . And therefore the Apostle makes a challenge , who shall lay any thing to the charge of God's Elect ? It is God that justifyeth , who is he that condemneth ? It is Christ that died , Rom. 8.33 , 34.

And as this Doctrine of Christ s being a legal Representative may be proved from his being called a Surety , so also from his being called a Sacrifice , Eph. 5.2 . Heb . 9.26 , &c. The Sacrifice under the law did represent the person that brought it , and was offered in his stead . The Beast was not put to death for its self , but in the room of another , as representing another . There was Actio vicaria , the Death of the Sacrifice was instead of the Death of him that brought it . So that it passed , as though the Sinner had suffered in the Sacrifice . And thus those , for whom Christ offered himself , are look'd on as though they suffered in him ; he being their Sacrifice , their Representive .

Arg. 3. I might argue from those places of the Apostle , Eph. 2.6 . and Heb . 6.20 . In the former we are said to be raised up with Christ , and to sit together in heavenly places in Christ Jesus . How do believers sit already in heavenly places ? Why , not personally , they are not in Heaven , whilst they are upon Earth : but the meaning is , they sit there in their Representative . 't is said , they sit there in Christ Jesus , i.e. say the Continuators of Mr. Pool's Annotations , in Christ as their Head and Representative . So that from this and other like expressions , we may gather that Christ is a Representative . Which also is implied in that other Text , Heb . 6.20 . whither the fore-runner is for us entred . He is entred for us ; he is our {αβγδ} , our Harbinger and Fore-runner , that is gone to take possession in our name and stead . As a Harbinger that goes before , and takes up lodgings in an Inn for others ; enters the rooms , not so much for himself as his Companions , whom in that Office he represents . So Christ is gone , the Harbinger of the Elect , to possess Heaven in their name and stead , as their Head and Representative ; as the fore-mentioned Annotators upon the place . From both these Scriptures we learn this , that Christ not only was , but still continues in some sense , to be a Representative unto his people . See also Mr. Clark's Annotations on 2 Tim . 1.9 . Eph. 1.4 , &c.

Arg. 4. Lastly , That Christ was a legal Representative may also be proved from the Imputation of his righteousness unto Justification . Imputed Righteousness , and Christ's being a legal Representative do stand or fall , one with the other . Accordingly 't is usual with those who reject one , to reject the other also ; the thing , if not the name . If therefore Christ's Righteousness be imputed to us , this is an argument , that Christ was our legal Representative . But Christ s Righteousness is imputed to us . This the Apostle plainly sheweth , from that Parallel he runs between Christ and Adam , Rom. 5.19 . For as by one man's disobedience many were made sinners , ( i.e. by Imputation , for we did not personally sin in Adam ; ) so by the obedience of one shall many be made righteous . So , i.e. in the same way , in the same manner ; namely by Imputation . Which also the Apostle plainly intimates , 2 Cor . 5.21 . For he hath made him to be sin for us , that knew no sin , that we might be made the righteousness of God in him . How was Christ made sin for us ? Not personally , not inherently ; he knew no sin in this sense . He was made sin only by Imputation , and we are made righteous the same way . Our Righteousness that justifies us is not inherent , 't is not in our selves ; and therefore , 't is said , that we are made the righteousness of God in him . The Apostle seems emphatically to add that clause ( {αβγδ} ) in him , to establish the Doctrine of Imputation . Accordingly we read , that the righteousness of Christ is upon Believers , or imputed to them , Rom. 3.22 . Yea , we read expresly of imputed Righteousness , Rom. 4.6 , 11. — that he might be the Father of all them that believe , that righteousness might be imputed to them also . Whose righteousness ? Why , the righteousness of Christ ; the righteousness of Faith , as the Text speaks , i.e. the righteousness of Christ apprehended by Faith ; in which righteousness the Apostle desired to be found , Phil . 3.8 , 9. And therefore in Scripture inherent righteousness , though commanded of God , and usefull in its place , and like Gold , to be embraced in point of Conversation , is accounted but {αβγδ} , dung , dogs-meat , and as filthy rags , in point of Justification . The reason is , because 't is imperfect , it hath a mixture of sin in it : whereas Justification at God's bar is always grounded on a perfect righteousness ; a personal perfect righteousness at the bar of the law , or according to the terms of the first Covenant , an imputed perfect righteousness ( or the righteousness of a Surety ) at the bar of the Gospel , or according to the terms of the new Covenant . For God is not less just or holy , than he was under the first Covenant ; only his Grace hath eminently abounded , in giving his own Son to be our Substitute and Surety , who hath wrought out a perfect righteousness for all those that believe in him . Hence Christ is called the Lord our righteousness , Jer . 23.6 . And in the Lord ( saith the Church ) have I righteousness and strength , Isa . 45.24 . All which , and many more Scriptures that might be named , in my apprehension , do fully establish the Doctrine of Imputation . Which being allowed , we must of necessity hold Christ to be a legal Representative , because the other Doctrine is founded on this .

For the farther illustration of this point , I shall run a Parallel between Christ and Adam . 't was this was the ground of the Imputation of Adam's Sin , namely his being a federal head , or because we had a legal Union with him ; and the same we may say of the Imputation of Christ's righteousness . More particularly ,

If so be you ask me , why Adam's sin was imputed to us ? I answer , because we had a propriety in it . His sin was in some respect ours ; therefore 't is reckoned or imputed to us .

If you farther ask me , how we came to have propriety in Adam's sin ? I answer , because we were united to him . I don 't say , we had a personal and individual Unity , as though we made but one person with him : but a common Unity , whereby a man is unus eum alio , one with another ; or whereby many are unum in aliquo primo , one in and with some other , that is the Fountain and Origin of them all . 't is this common Unity that is the ground of our participating with Adam in his sin .

Now this common Unity is twofold , natural or legal ; either in respect of Nature or Covenant . And in both these respects we had Unity with Adam , who was our natural and legal head .

1. We had a natural common Unity with Adam , in whom we were all seminally contained , and from whom we were to derive our Beings . And 't is on this account , that we come to be deprived of Original Righteousness , or come to partake of inherent Original Sin . For Adam having lost Original righteousness , could not convey it unto his Off-spring .

2. We had a legal common Unity with Adam , whereby Adam was our federal head , or legal Representative . We had not only a Unity of Nature , but of Covenant also . The first Covenant was made with Adam , not only for himself , but for all his posterity . And 't is this is the ground of that other part of Original Sin , we call imputed , or why Adam's eating the forbidden fruit is accounted our sin .

Answerable hereto there is a twofold Union between Christ and Believers , legal and spiritual ; whereby they have an interest in Christ's righteousness , and are enabled to live unto God .

1. Christ is a quickning and spiritual head unto true Believers . As Adam to his seed was a natural head , from whom they derive a natural life ; so Christ to his seed is a spiritual head , from whom they derive a spiritual life . The Spirit of Grace and vital Influences flow down from him to all his Members . Hence we read , Joh . 15.5 . Without him ( i.e. Union to him , and Influence from him ) they can do nothing that is spiritually good . Hence also he is said to be their life , Col. 3.4 . because he is the sole spring and cause of it . 't is by his influences that Believers live ; and therefore they may say with the Apostle , Gal. 2.20 . We live , yet not we but Christ liveth in us . 't is of his fulness that they receive , and grace for grace , Joh . 1.16 .

The natural branch does not more really receive sap from the vine , nor the members of the body influence from the head , than Believers receive vital influence from Christ . They are Scripture Similies , Joh . 15.2 . Eph. 5.30 . So that there is a vital Union , a spiritual Union between Christ and Believers ; which is the foundation of this communion with him in his Graces , in his Spirit and Influences . It is by vertue of this Union , that we are enabled to live unto God ; that we live a life of Holiness . This is the ground of our going on in Sanctification . The bond of this Union on our part is Faith , Eph. 3.17 . On Christ's part the holy Spirit . The Spirit is said to dwell in Believers , 1 Cor . 3.16 . And he that hath not the Spirit of Christ is none of his , Rom. 8.9 .

2. Christ also is a federal head , or legal Representative unto all his seed , to all true Believers . And 't is our Union with him in this respect , that is the ground of our Justification . This is the reason of our interest and propriety in Christ's righteousness , or why his righteousness is accounted ours , and imputed to us . And therefore if you ask me , why Christ's righteousness is imputed to us , or accounted ours ? I answer , because of our Unity with him the second Adam , which gives us a propriety in his righteousness , as our Unity with the first Adam , gave us an interest in his sin . I don 't mean Personal , but Legal Unity . For there is a twofold Unity , and consequently a twofold Propriety to righteousness , according to that twofold manner of Unity .

1. There is a Personal and Individual Unity , whereby a man is unus in se , one in and by himself ; and so hath propriety to a duty performed , because 't is performed in his own person , and by himself alone . This is not the Unity we have with Christ ; neither the ground why his righteousness is accounted ours or imputed to us .

2. There is a Legal and common Unity , whereby a man is unus in alio , one with another . This is the Unity we have with Christ ; and this is the ground of imputed righteousness . Now the bond of this Union on our part is Faith , Joh . 1.12 . Hence we are said to be justified by Faith , Rom. 5.1 . Faith doth not justifie us absolutely considered ; as a grace or quality wrought in us by the Spirit of God , for so it justifies no more than Fear , Love , or any other Grace ; neither as 't is an act of ours , put forth in receiving Christ , for so 't is a work , and in this sense to be justified by Faith , would be to be justified by Works ; but Faith justifies us , as 't is vinculum & instrumentum unionis , the bond of Union between Christ and us ; by which means we come to have an Interest in his righteousness to the Justification of life . This briefly by way of argument .

It were easie to mention many Testimonies , in confirmation of this Doctrine ; of Christ's being a legal Representative . And therefore to the Authority of Mr. Baxter , who disputes against it ; I shall oppose the judgment of our first Reformers , Luther , Calvin , &c. the judgment and authority of the Church of England in her doctrinal Articles ; of the Assembly of Divines in their Confession and Catechism ; and of the above-quoted Authors , Bishop Usher , &c. who all establish this truth , as appears by their Doctrine of Imputation , both of Adam's sin and Christ's righteousness . I could mention many particular persons , who have given their judgment expresly in this matter ; among many that might be named , let a few suffice .

Dr. Tho . Manton in his second Volume of Sermons on the second Epistle to the Corinthians , ch . 5. recommended by the reverend Dr. Bates , and Mr. Howe , p. 171. hath these words . Christ came to die , one for all , he represented our persons , and took our burden upon himself , and did enough to ease us . First , He represented our persons , as a Surety , and so he took the person of a Debtor , Heb . 7.22 . Or as a common person appeareth in the name of all that are represented in him . That Christ was a commnon person , appeareth by Rom. 5.14 . where Adam is said to be {αβγδ} , namely as Adam was a common person representing all his posterity , and as his act had a publick influence on all descended from him ; one was enough to ruin , and one enough to save , &c. — so also , 1 Cor . 15. Adam and Christ are compared , representing both their seeds : and we read there of the first Adam and the last Adam , v. 45. and the first man , and the second man , v. 47. Those two men were all mankind in representation , &c.

Again , in his third Vol. upon Heb . 11. speaking of the Imputation of Christ's righteousness , he hath these words . There is no having of this righteousness from Christ , but by Imputation . I know , here some boggle and say , Imputation is no where found in Scripture : I answer , we do not stand upon Words and Syllables ; but this is most proper , and it may be well gathered , for Christ is said to be made righteousness , 1 Cor . 1.30 . Righteousness is said to be imputed without works , Rom. 4.6 . and Faith is imputed for Righteousness , Rom. 4.22 . To clear the proposition ; it must needs be by Imputation .

1. Because this righteousness must be in justificato , it must one way or other belong to the person justified , otherwise the Lord cannot look upon us as righteous . The man was cast out , that had not on him the wedding Garment , Mat . 22.11 , 12 , 13. Now by infusion it cannot be , all inherent righteousness being imperfect , therefore it must be by Imputation .

2. Consider what Imputation is . To impute , is to reckon a thing to our score and account ; and those things are said to be imputed to us , which are accounted ours to all intents and purposes , as if they were our own . Now in this sense our sins were imputed to Christ , and Christ's righteousness is imputed to us : the Apostle makes the parallel , 2 Cor . 5.21 . For he hath made him to be sin for us , &c. Look as Christ was so dealt with , as if he had been a sinner ; so we are , as if we were righteous . Our iniquities were not infused into Christ , but imputed and laid upon him , Isa . 53.6 . So is his righteousness upon all that believe . And the Apostle useth another comparison ; as Adam s guilt is laid upon us , so is Christ's righteousness ; as by one man's disobedience many were made sinners , so by the obedience of one shall many be made righteous . Rom. 5.19 , &c.

Again , in his treatise of self-denial , p. 21. he makes it a branch of that duty , to deny our own righteousness , in point of Justification . For this ( saith he ) we have a pregnant example in the Apostle Paul , Phil . 3.9 . Which Scripture he largely insists on to that purpose .

Mr. Stephen Charnock , B. D. in his second Volume of Discourses on several Divine Subjects , recommended to the Reader , by Mr. Richard Adams , and Mr. Veal , p. 865 , 866. thus writes . Christ was a common person for us , as the Scapegoat was common to the whole congregation , Lev . 16.21 . representing all of them . Christ was a common person for us as Adam was , to whom , in this regard he is compared , Rom. 5.14 . who is ( i.e. Adam ) the figure of him that was to come . The Apostle compares one Adam and one Christ , he illustrates the condition and the actions of the one , by the condition and actions of the other , what happened to us by Adam , and what hapned to us by Christ . This Typicalness of Adam cannot be in any other regard , than as he was a common person , representing all that were in his loins by natural Generation . In this regard Christ is called the second man , 1 Cor . 15.47 . The first man is of the earth , earthy ; the second man is the Lord from Heaven . Not that he was the second man born in the world ( for many Ages were run before his Incarnation ) but the second common root in the world . As when Adam , being the first root of Mankind in a natural way , fell , the curse came upon him and all his posterity , and the standing punishments pronounced against him , did reach and were meant of all his posterity , Gen. 3.19 . not only of Adam personal , but of Adam as a Representative , and so of all those who were not yet born into the world , &c. So we were all sacrificed in Christ , as a common head of all that are in him by spiritual Union ; the one merited death and salvation for all that descend from him ; the other life and salvation for all that believe in him .

Dr. Owen in his treatise of Justification , ch . 8. p. 246. speaking of the Imputation of the sins of the Church unto Christ , and the grounds of it , hath these words , viz. The principal foundation hereof is , that Christ and the Church in this design were one mystical person , which state they do actually coalesce in , through the uniting efficacy of the holy Spirit . He is the head , and Believers are the members of that one person , as the Apostle declares , 1 Cor . 12.12 , 13. Hence as what he did is imputed unto them , as if done by them , so what they deserved on the account of sin was charged upon him . And for this he quotes divers ancient Authors , Leo , Augustine , Irenaeus , Athanasius , Eusebius , Chrysostom , Prosper , &c. Again , speaking of Christ and Believers , p. 250. saith he , They are one mystical person , whereof although there may be some imperfect resemblances found in natural or political Unions , yet the Union from whence that denomination is taken between him and us , is of that nature , as no personal Union among men ( or the Union of many persons ) hath any concernment in it . And therefore as to the Representation of it unto our weak understandings unable to comprehend the depth of heavenly Mysteries , it is compared unto Unions of divers kinds and natures . So is it represented by that of man and wife , &c. Eph. 5.30 . — of the head and members of the same natural body , 1 Cor . 12.12 . — of a vine and its branches , Joh . 15.1 , 2 , 3. And it is declared by the relation that was between Adam and his Posterity , by God's institution , and the law of creation , Rom. 5.12 , &c. Which as the Dr. notes , p. 236. was ●●deral relation .

Again , p. 253 , 255. speaking to that Text , Heb . 7.22 . Jesus was made a Surety of a better Testament . Saith he , This alone of all the fundamental considerations of the Imputation of our sins unto Christ , I shall insist upon . — A Surety is an undertaker for another or others , who thereon is justly and legally to answer what is due to them or from them . Nor is the word otherwise used . See Job 17.3 . Prov. 6.1 . ch . 11.15 . ch . 17.11 . ch . 20.16 . ch . 27.13 . So Paul became a Surety unto Philemon for Onesimus , Phil . v. 18. Wherefore {αβγδ} is Sponsor , Fidejussor , Pres , one that voluntarily takes on himself the cause or condition of another ; to answer , undergo , or pay what he is liable unto , or to see it done , whereon he becomes justly and legally obnoxious unto performance . In this sense is the word here used by the Apostle , for it hath no other . And this shews Christ to be a legal Representative .

Voëtius is plain and express in this point , saith he , Christus , quatenus pro nobis sponsor erat , omnium salvandorum personam sustinebat , ac pro iis omnem justitiam legis implevit , partim in ferendis poenis peccatorum , & subeundo poenas condignas , quas lex Dei , à nobis peccatoribus exigebat , partim implendo , &c. i.e. Christ , as he was our Surety , sustained the person of all that are to be saved , and fulfilled for them all the righteousness of the law , partly in undergoing the punishment , which the law of God exacted of us sinners , and partly through his performing the whole preceptive part of the law , which was required of us , but which we could not fulfill , Voet . Select . par . 2. p. 22.

Dr. Tho . Goodwin in his Triumph of Faith , or treatise entitled , Christ set forth in his death , &c , spends nigh a whole Chapter in the proof of it , insisting mostly on those two places , Rom. 5.14 . and 1 Cor . 15.47 . his words are these ( ch . 4. p. 83. ) To illustrate and prove the first of these ( viz. how Christ was appointed by God , and himself acted the part of a common person , representing us in what he did ) that instance of Adam serves most fitly , and is indeed made use of in the Scripture to that end . Adam , as you all know , was reckoned as a common publick person , not standing singly or alone for himself , but as representing all mankind to come of him ; so as by a just law , what he did was reckoned to his posterity , whom he represented . And what was by that law threatned or done to him for what he did , is threatned against his posterity also . Now this man was herein a lively type of our Lord Christ , as you have it , Rom. 5.14 . who was the type of him who was to come . Unto which purpose the titles which the Apostle gives these two , Christ and Adam , 1 Cor . 15.47 . are exceeding observable . He calls Adam the first man ; and Christ our Lord the second man ; and both for that very purpose and respect which we have in hand , &c.

P. 86. he proceeds thus . As in this place to the Corinths the Apostle argues Christ to be a common person in respect of his condition and state , by an argument of parallels taken from his type Adam . So secondly , in that 5th to the Romans , he argues Christ to have been a common person in his actions which he did on earth ; and this also from the similit●●● of Adam , whom , v. 14. he therein makes to have been Christ's type . And he speaks of Adam there as a common person , both in respect of what he did , namely his sin ; as also in respect of what befell him for his sin , namely Death and Condemnation . And because he was in all these not to be considered as a single man , but as one that was all men , by way of Representation ; hence both what he did , they are said to do in him ; and what Condemnation or Death was deserved by his sin , fell upon them all , by this law of his being a Publick Person for them , &c.

And p. 88. saith he , Just thus the matter stands in point of our Justification and Salvation , between Christ and Elect Believers ; for Adam was herein his type . Christ was considered and appointed of God as a common person , both in what he did , and in what was done to him . So as by the same law , what he did for us , is reckoned or imputed to us , as if we our selves had done it , and what was done to him , tending to our Justification and Salvation , is reckoned as done to us . Thus when Christ died , he died as a common person , and God reckoneth , that we died also . When Christ arose , he arose as our head , and as a common person ; and so then God accounts that we arose also with him . And much more to this purpose in that Chapter .

Another testimony to the same purpose is that of the judicious Mr. Clarkson , B. D. in his Volume of Sermons and Discourses on Divine Subj●cts , commended to the Reader by the Reverend Mr. Howe and Mr. Mead . Speaking to that Text , Phil . 3.9 . And be found in him , &c. saith he , p. 222. The Phrase includes ( among othe● things he there mentions ) judicial A●●●● , in respect of Representation . Christ is a publick person , as Adam was , represents those that are his , as Adam did ; and what he doth or suffers in their stead , the Lord accepts it , as if they had done and suffered it . This acceptance I call judicial Account , and this I take to be the principal import of the expression . Then are we said to be found in Christ , when the Lord accounts , accepts what Christ performed for his Elect in way of satisfaction , as if they had performed it . Mind this notion well , for the greatest , the sweetest Mystery of the Gospel cannot be understood without it .

Christ is by the Father's appointment the Sponsor of his people ; he doth vicariam praesentiam agere , they whom he represents are looked upon as present in him , and what he acts doth pass as though they did act it .

In this sense did the Apostle desire to be found in him , that Christ might be looked on as his Sponsor , and what he performed , might be looked on , as undertaken in his stead , on his behalf , and so set upon his account . The Scripture offers us this notion in divers expressions ; in special , to instance in no more , when Christ is called a Surety , a Sacrifice , Heb . 7.22 . Heb . 9.26 . Which places he improves to this end .

Also the ingenious Mr. Polhill , in his Book of the Divine Will , p. 226. speaks thus . Christ in his first coming sustained two distinct persons , his own and ours . As he was in his own person , he was without sin : but as he was our Surety and sustained our persons , so our sins were imputed to him , and imputed to him according to truth , because he was such , i.e. upon his being Sponsor for us , he became substitutively guilty , though he continued always personally innocent .

And not to heap up more testimonies , which are very plentifull , as well of Foreign Divines , as of our own Countrymen , I conclude all with pious Mr. Hallet , who in his Sermons of Christ's Ascension , expresseth likewise the same judgment , and speaks of Christ , as a publick Representative . Saith he p. 19. Take notice of what I say , nor do I say it only , but the Scripture with me : that Christ ascended not as a private , but a publick person . He ascended not barely as the Son of God , but as a publick person ; he ascended as the Representative of all the Elect , he ascended as a head . And therefore you shall find , that after Paul had excellently discoursed of the power of God , manifested in the Resurrection of Christ from the dead , and ascension into Heaven , Eph. 1. he doth , v. 22. look upon Christ thus risen and advanced on high , as the head of his Church , and they his body . And afterwards , ch . 2. looking upon Christ as a publick person representing his people in his Death , Resurrection and Ascension ; speaks of them thus interested in him , as those who already si● in heavenly places , v. 6. They do not sit personally , but in their Representative , as the people of England sit in Parliament by their Representative , &c.

And in the same disco●rse , p. 74. he speaks thus . Christ is not gone to Heaven ( as I told you in the description ) as a private and single person , but as a publick and common person , the great Representative of God's Elect . Adam represented all men in Eden , and so by his sin all sinned , they sinned in their Representative , in their common root , and so wrath came upon all : why , so Christ in what he did in the business of Salvation , he did as representing all the Elect . When he died , they died ; when he arose , they arose ; when he ascended , they did ascend ; he did all in their stead , as their Representative and Root ; all imputed to them , which he did or suffered , all made theirs which he purchased .

From the whole I conclude , that Christ , as well as Adam , was a federal Head , a legal Representative ; and that his Righteousness is imputed to those that believe on him to Justification , as Adam's Sin was to Condemnation .

FINIS .