A treatise of original sin ... proving that it is, by pregnant texts of Scripture vindicated from false glosses / by Anthony Burgess.

A TREATISE OF Original Sinne. PART. III. (Book 3)

CHAP. I.

Of the Pollution of the Mind with Original Sinne.

SECT. I.

EPHES. 4. 23.

And be ye renewed in the spirit of your mind.

COncerning our Subject of Original Sinne, these particulars have been largely treated on, viz. That it is, What it is, and How it is communicated. The next thing therefore in our method to be considered, is, The Subject of Inhesion, wherein it is, in what part it doth reside, and what powers of the soul are corrupted by it. There is indeed made by Divines a two fold Subject of original sinne.

1. Of Predication, the persons in whom it is affirmed to be, and that is in all who naturally come of Adam, Christ only is excepted; And in this there is not much controversie, onely the Francisean Papists opposing the Dominicans, do hotly contend, that the Vir∣gin.

Mary was by special priviledge exempted from original sinne, Scotus seem∣eth to be the first, that made it received as a kind of an Ecclesiastical opinion, whereas formerly it was but thought doubtfull, or at most probable: It is not worth the while to trouble you with this, and I may have occasion ere the sub∣ject be dispatched to say, what will be necessary to it: I shall therefore proceed to that which is more practical and profitable, even to search into the seat and bowels of this original sinne, that we may be fully informed, no part of the soul is free from this pestilence. To which truth the Text in hand will contribute great assistance. And

For the Coherence of it briefly take notice that the Apostle at the 17^th verse giveth a short but dreadfull Description of a Gentile conversation, or the life of one without the knowledge of Christ; wherein you may observe a three-fold ignorance or blindness upon all such, so impossible is it that of themselves they should ever come to see; There is a natural blindness, a voluntary contracted blindness, and a Judicial one inflicted on them by God, for abuse of natural light. These there are mentioned in the 18^th verse. And in this vers. 19. we have the formidable consequence declared, That being past feeling, no remorse of conscience in them, They give up themselves to all wickednesse with greedinesse: Oh that this were only among Pagans! But how many have this natural, volun∣tary and judicial blindness and obstinacy upon them under the light of the Gospel? Yea, their eyes are more blinded, and hearts more hardned, where the means of grace have been contemned, then in the places where the name of Christ hath not been known. This black condition of Heathens being described, he compa∣reth those of Christians with it, and so we have darkness and light here set toge∣ther; And this the Apostle declareth, vers. 20. But ye have not so learned Christ; Christ teacheth no such wickednesse, yet because many may have a bare know∣ledge, and a vain empty profession of Christ, and live such Paganish lives, he addeth a corrective to his speech, which is worthy of all attention, If so be ye have been taught by him, as the truth is in Jesus. This is an excellent limitation, men may know Christ, professe Christ, and yet not do it, as the truth is in Je∣sus; that is not to obey the Doctrine of Christ, as he hath commanded; Christ never required that thou shouldst only make a profession of faith in him, and then for thy life, that that may be full of vice and corruption, know, if you do so, you know not the truth as it is in Jesus Christ. We have a like expression, Colos. 1. 6. where the godly are said, To know the grace of God in truth••, and Tit. 1. 1. There is the acknowledging of the truth after godlinesse: Oh let such hear, and let their ears tingle, and their hearts tremble, who come to Church, profess Christ, and yet runne in all excesse of riot! What doth any knowledge profit if it be not of the truth as it is in Jesus, if it be not an acknowledgment after godlinesse, thou deniest the faith, and art indeed worse then an Heathen? There is Theologia rationalia and experimentalis, as Gerson, or Theologia docens and utens. It is this later, viz. an exercised experimental Divinity, that maketh a Divine properly: Therefore Amesius his definition of Theologia is good, that it is Doctrius Deo vivendi, a Doctrine whereby we are taught to live unto God. Every wicked Christian is worse then a Pagan; But who will believe this report? Now that we may know what it is to know truth as it is in Jesus, he instanceth in a twosold effect or demonstration thereof:

The first is, To put off the old man with the decitfull lusts thereof. This old man you heard is original sinne, this must be mortified with the immediate issues there∣of: So that a true knowledge of Christ doth not only cleanse the strems, but the fountain also, doth not onely change the conversation of a man, but the heart, the affections, the whole man. It goeth to the root as well as the branches.

And the second effect is in the Text, To be renewed in the spirit of your mind;

wherein we are to observe the Duty, and the Subject of it. The Duty is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To be renewed; We read it Imperatively, but in the Greek it is the Infinitive mood, as also the Duty to put off, mentioned ver. 22. is in the same mood, for these Infinitives do relate to the Verb, being taught as the truth is in Christ, to be taught to put off, to be taught to be renewed; If so be we conceive of those to whom Paul writeth, as converted already, then this duty of renovation, is to be understood of further increased and degrees. To be more renewed every day, for it is usual with the Apostle to write to those who are supposed to be in the state of grace, that they should be more sanctified and reconciled to God. To be renewed, is to have the mind indowed with new Properties and Qualities; for ignorance, know∣ledge; for atheism and unbelief, faith; for sinfull and vain thoughts, gracious and holy ones, &c. So that there are two extreame errours in the expounding of this:

1. Of the Illyricans, who as they held sinne to be the substance of a man, so this renovation they must hold to be substantial, not accidental. But it's absurd to say, a man must have a new soul essentially in regeneration.

The other extream is of Socinians, for they holding, There is no such thing as original sinne, they must needs say, That this renovation is only in regard of con∣tracted sinne, and external impiety in the life, not in respect of any inbred and inherent pollution in the mind: But this also is against the Scri∣pture.

The second thing in the Text, is the Subject of this renovation, The spirit of your mind. Concerning the difference between spirit and mind, many thoughts have been, but either it is an Hebraism, and is no more then the mind which is a spirit, or else spirit is taken for that which is the most sublime, noble, and also most active and vigorous in a man. Thus Job 20. 3. we have the spirit of under∣standing, And Isa. 11. 2. The spirit of wisdom, the spirit of counsel, and the spi∣rit of knowledge; Yea, it is sometime applied to the vigorous and high actings of evil, as Hos. 4. 12. The spirit of whoredom; And the spirit of whoredoms, Hosea 5. 4. So that when the Apostle doth not say, Be renewed in your mind, but in the spirit of your mind; This supposeth, That what is most choise, excellent and noble, even in the rational part of a man, called for its dignity 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet this is all over polluted by original sinne, and so needeth a renovation: As for those who by the spirit would understand the holy Ghost, that is most absurd, For how can we be renewed in that?

SECT. II.

THe Text thus opened, we may see two Doctrines in the womb of it, the first implied and supposed, viz.

1. That the mind of every man in all the choise operations thereof, is wholly pollu∣ted and stained.

2. Because it is thus polluted that needs regeneration and renovation as well as any other parts.

The former Doctrine is only to my subject in hand; for now my work is to shew you, Wherein this contagion doth discover it self? And I shall begin with that which hath the greatest dignity in a man, and if that hath not escaped pollu∣tion, much lesse may we think the other parts have; And if the eye be dark, how great must our darknesse be? And before we speak particularly to that, let us say something in the general about the subject wherein this original sinne is seated.

SECT. III.

FIrst, There hath been some, who have not so much seated it in the soul, as made the very soul and substance of a man to be original sinne; So that we might properly and truly say, Man was sinne it self. The Author of this was Flaccius Illyricus, who in many things is to be praised for his diligence and indu∣stry, but he was of a turbulent spirit, very restless; insomuch that in his studies at first, he was so greatly tempted, that many times publick prayer was made for him in the solemn Assemblies. (Vide Horned. Sum. Controv. de Lutheranismo.) This man out of great earnestness to oppose Papists, yea and the Lutheran Stri∣gelius, who extenuated original sinne, fell into another extream, making it to be the very substance of man. It is true, Some have excused him, as thinking his opinion was sound, onely his words were obscure and dangerous, for he doth often distinguish between the Homo Physicus, and the Homo Theologicus, he ma∣keth the Theological man, as he is in such a consideration to be onely sinfull. But surely it is as easie to understand Epicurus his Atoms, Pythagoras his numbers, Plato's Ideas, Aristotle's Entelechias, as Illirieus his Homo theologicus in the way he layeth it down, denying all along, that original sinne is an accident. This opi∣nion made a great rent among the Lutherans, whereof some were called Sub∣stantiarii, others Accidentarii, as Coceius the Papist relateth (Coccius Thes. de peccato.) but this is to be refused with great indignation: Original sinne is most intimately cleaving to us, inseparably joyned to the nature of man, yet it is not the nature of man, for then Christ could not have taken our nature without sin. Though therefore it be seated in the soul, and that most tenaciously, yet it is not the essence of a man: But of this more in its time.

Secondly, It is also a great Dispute among the Schoolmen, Whether original sinne be immediately and proximely seated in the essence of the soul, or in the powers of it? Whether because it is first in the essence of the soul, therefore the understanding and will are corrupted? Or, Whether these powers are first pol∣luted and infected by it? But this is founded upon a philosophical Dispute, Whe∣ther the soul and the faculties thereof are distinguished: And therefore I shall not trouble you with it.

Thirdly, Some Papists have limited original sinne onely to the affections, to the inferiour and sensitive part of a man, as if sinne were not in the understand∣ing, and reason at all, but in the affections and fleshly part onely; But the more learned of the Papists gainsay this, and do acknowledge, that the mind as well as other parts is polluted with this leprosie.

SECT. IV.

Wherein Original Sinne hath infected the minds of all men.

THese things premised, Let us consider, Wherein original sinne hath in∣fected the minds of all men, so that in respect thereof that is to be renew∣ed. And

[ I] First, Horrible ignorance of God, and the things of salvation doth cover the soul of every man by nature, even as darknesse was upon the face of the deep. Thus Rom. 3. you heard the Apostle pronounceth generally, There is Rome that understandeth, or seeketh after God, No, not one. Hence also Ephes. 5. 8. uncon∣verted persons are said to be darknesse in the very abstract, and that both because of their original and acquired blindness of mind upon them; What could the

wisest and most learned of the world do in respect of any knowledge of Christ, if this were not revealed? for this cause it is called the Ministery, and the Gos∣pel is constantly compared to light, and all the world is said, To sit in darkness till this doth arise; so that our minds are by nature wholly ignorant about our selves, about God and Christ, which made our Saviour say to Peter, upon his confession, That flesh and blend had not revealed this to him: whereas then in the state of integrity our minds were as gloriously filled with all perfections, and abilities, as the firmament with slarres, there was sapience, in respect of God, science, in respect of all natural things to be known, and prudence, in respect of all things to be done; now our eie is put out, and like Sampson, the Philistims can do what they please with us, for this respect it is, that every creature is better then man, they have a natural instinct, whereby they know what is proper for them, Opera natura sunt opera artis, or intelligeniae; They have as much knowledge sensitive (I mean) as they were made with at first, even the least creatures and most despicable; yea God is, maximus in minimus, most wonder full in the least things, which made Austin preferre Fly before the Sunne, and that he did more admire, Opera Formicarum, then Onera Came∣lorum, the wise workes of the Ant, before the heavy burdens of Camels: Thus all creatures have a suteable knowledge for their end in their way, only man is in horrible darkness, and is absolutely ignorant about God or his own happi∣ness. Therefore those opinions of some, who attribute a possibility of salva∣tion to Heathens, by the natural knowledge they have, do in effect make void Christ and the Gospel.

Secondly, Original sinne doth not only deprive us of all knowledge of God in a saving way, but also filleth us with error, and positive mistakes, whereby we have not only unbelief, but misbelief, our condition were not so universally miserable, if so be our mindes were only in a not knowing, or meer privative ignorance about God: but oh the gross soul and absurd perswasions men have naturally about God! The Atheisme naturally that is in us, either denying or doubting about God; but especially, the false and absurd representations of God to us; It is from the error in mans mind, that Polytheisme hath so abounded, perswading themselves of many gods; yea, the idolatry that hath filled the pagarish world, and under subtile distractions hath invaded the Church also, doth abundantly proclaim original ignorance and error in us about divine things; yea, the wiser men, as the Apostle observeth, Rom. 1. They became the more foolish in their imaginations, turning the image of God into the likeness of the vilest creatures.

But before we proceed, we must answer an Objection, that may be made to the Doctrine delivered; for it will easily be said, That the corruption hither∣to mentioned in the understanding is actual sinne rather then original; Ignorance, Atheisme, I dolatrical thoughts of God, these must necessarily be judged actual; and if it be so, Why do we ascribe this to original? And indeed this Objection is commonly made by Papists, against the Positions and Confessions which the Protestants have made about original sinne; for when they discribe the nature of it, they usually instance in particulars, as horrible ignorance, Atheism, and dissidence in the mind, &c. To this the Papists reply, saying, We confound actual and original sinne; yea, when we bring that famous place. Gen. 5. 6. The imaginations of the thoughts of the heart, are onely evil, and that continually, to prove original sinne, they reply the same thing to that Text also.

Therefore to clear this, we are to know, that it is true, Atheisme, ignorance; these are actual sinnes, as they are put in exercise, but yet when we ascribe them to original sinne, we do not so much mean, the actual exercise of these evils, as the Proneness and propensity of the heart to them: So that our meaning is, The heart of it self is prone to all these actual wickednesses; Therefore

though we name these as actual, yet you must understand them, habitually and seminally, there being an inclination to all that impiety.

Only the reason, why we describe original sinne thus, as if it were actual pollution, it is, Because that it is a principle alwaies acting, it never ceaseth; the sparkes of this lust are like those of hell which never go out; as the heart of a man naturally, never ceaseth its motion, so neither doth the evil heart of a man.

This difficulty being removed, let us proceed to discover further actings of original sinne in the mind, and spirit of man, And

[ II] The second in order is, That incapacity, which is in every mans understan∣ding about holy things: Divine and supernatural things are no more received by him, then a Beast doth apprehend the things of reason; We have this fully affirmed, 1 Cor. 2. 14. But the natural man receiveth not the things of God, neither can he know them, because they are spiritually discerned; you see there is no habitude or proportion between the understannding of a natural man, and spiritual things, no more, then is between the bodily eie, and a spiritual: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is one that doth, excolere animam, such as labour to adorne and perfect the soul, with the most intellectual and moral indowments that are: a Tully, a Plato, an Aristotle, these, if brought to Gospel-truth, are not so much as noctuae ad solem, Owles to the Sunne-beames; To this purpose also, Rom. 8. 7, we have not only this truth asserted, but also aggravated, where the carnal mind is said, To be enmity against God, and it is not subject to the Law of God, neither can it be. By which places of Scripture, it is evident, That the mind of man, hath an utter incapacity, as to any divine things. Indeed there is a passive capacity, as some express it, and so the mind of man is susceptible of holy truth, and such a capacity is not in a beast; as that is not capable of sinne, so neither of regeneration; But then there is an active capacity, when the soul by some ability and power of its own, is able to move to these supernatural objects; and thus the understanding of the most learned in the world, cannot of it self receive it, and therefore faith is said, To be the gift of God; so that we may justly abhorre the Arminians, Probitas animi, and Pia doxilitas, which they make preparatory or main part to conversion: Now there is a twofold receiving of divine Truths.

1. Speculatively, by a bare dogmatical assent; and even thus, none by nature can receive the Truths of God; for the Pharisees though they heard Christ preached, and saw the miracles he did, yet they did not believe with so much as a dogmatical faith.

2. There is a practical, and experimental receiving of holy Truths in the power of them, which is here called, the knowing of Truths, as they are in Jesus, and this much less are we able to receive: To the former is required the com∣mon grace of God; To this a more special one. Wonder not then, if you see men, even the most learned, naturally so brutish, so ignorant about divine things, That they have no more understanding, and apprehension about heavenly things, Oh bewail original corruption, which maketh thee so unteachable, so untractable! Why doth not every Scripture-truth, every powerfull Sermon have its full and powerfull operation upon thee, but because it doth not me et with a preparedand fitted subject?

[ III] Thirdly, Original sin polluteth the understanding, by making it to incline to curio∣sity, and a prying into such things, which God hath not revealed. Adam's actual sinne, which is our original imputed one, was partly this, They desired to be as gods, to know good and evil, which hath left its impression upon all: Like the Bethshemite, we desire to be looking into the Ark. The Apostle, 1 Cor. 4. 6, as he would not have the Corinthians, think of men, above that which is written, so much less of God contrary to that which is revealed:

This is a great evil upon the understandings of men by original sinne that now the mind is not contented with the rule God hath given it; They think it a small and contemptible matter to know no more then what may be known by the Scripture, but they affect extraordinary things; This curiosity is that which filled the Church once with so many Schoolemen and their Questi∣ons, as Aegypt was once with Caterpillars. It is true, School-divinity hath its use, and so farre as they deal solidly, and improve natural reason in any point, they are very admirable; but when once they fall into their useless, unprofitable and sublime Questions, where neither the Word of God, or sure reason can conduct them, then they vanish like smoak in the air: how rash are they in their Disputes about Angels? With what nice conceits have they obscured the Doctrine of the Trinity? Insomuch that we may see much of original sinne in them, inclining and hurrying of them to a bold and ven∣turous determination of such things, which God hath not manifested; so that none of their seraphical, sublime, or angelical Doctors, could begin their Disputations, as John his Epistle: That which we have seen, we have heard, and our hands have handled; 1 Joh 1. 1. Though therefore the Schoolemen have in somethings their great use, yet in their difficult niceties, which are but as so many cob-webs, there they are as much to be slighted; as one king did a man, who boasted, he could stand at a distance and throw a grain of corn through the eie of a needle. Again this original curiosity of the mind, ven∣teth it self in all those Magick Arts and Witchcrafts which have abounded in the world; as also in judiciary Astrology, and such deceitful impostures, men affecting, as Adam did, to be like God, to be able to declare the things that are to come. Act. 19▪ 19. They are called, curious arts. Furthermore this curiosity of the mind is seen, in nauseating and disdaining known things, and what are already discovered, and ambitiously thirsting to find out some Veritas incognita, as others have done Terra incognita, To bring such new things to the world, that were never knowen, or heard before: It's from this sinful curiosity, that men forsake the good Truths of God, and runne after heresies, errors, and whatsoever hath novellisme in it: so that he, who would examine himself about his regeneration, must look to the renovation of his mind in this particular, as well as any other.

Fourthly, Original sinne discovereth it self in our minds, by the vanity that [ IIII] they are filled with, 1 Cor. 3▪ 20, The Lord knoweth the thoughts of the wise, that they are vain; If the thoughts of wise men (without the Scripture) be vain, how much more of men, who have no more then natural ability? And certainly this must needs be a very heavy censure upon man, that he who hath the best parts, the greatest understanding, yet till grace sanctify, he is but a vain man; His mind is a vain mind, his understanding is a vain under∣standing; many waies the vanity of it might be discovered, as thus, The understanding of man is naturally more affected with pleasing things, then with solid and sound Truths; it is more affected with words, language, jests, and merry tales, then with that matter which tendeth to spiritual edification; Is not this a great instance of the vanity upon our minds? to regard leaves more then fruit, chaff more then good seed, pictures and shews more then substan∣ces: whence ariseth that delight in embroydered language, in playes and Co∣medies, and in Romances, and such bubles, and empty vapours, but from a va∣nity upon mans mind? To be pleased with stories, and merry tales, more then a powerfull and divine Sermon? Is not this, because mans mind is vain? Since mans fall, as the will, though a noble part of the soul, yet doth act de∣pendently and slavishly to the sensitive appetite; we will not what is good, and the acceptable will of God, but what our sinful affections suggest to us: so the understanding, though the satred faculty, (as it were) of the soul, yet

acts dependently on the fancie, and so what tickleth and pleaseth that, the mind also is most affected with. Austin did much confess and bewail this vani∣ty of his mind, whereby he did disdain the simplicity of the Scripture, and de∣sired to hear that eloquent Ambrose, not out of love to matter, but to words; This is a childish vanity, like Children that delight in a Book for the pictures that are in it, not the matter contained therein. This vain mind hath some∣times affected both Preacher and Hearer, what applauded Sermons have there been, and yet nothing in them but descanting upon words, and affecting a verbal pomp, being like the Nightingale Vox & preterea nihil, like Puppets stuft with bumbast, having no life at all within them? and all was accoun∣ted prating that was not such a wordy preaching. And, truely, this vanity hath much infected the mind of hearers; men coming to the Word preached, not as to hear the Oracles of God, with fear and trembling, but as to the Schooles of oratory, looking to the powdring of their words, and the dressing of the language, as much as to the setting and ordering of their own hair; Is not this a great evil and vanity, thus to regard the healing of the finger, when the heart is deadly sick? If thy mind be renewed in this, it will also appear, and for that vanity, there will be solid gravity.

[ V] Fifthly, Original sinne filleth the mind with exceeding great folly; So that no man born a natural fool is more to be pitied, then every man who by nature is a spiritual fool. Those conceited wise ones of the world, who condemne the godly for a company of fools, they are fools in the highest degree, as may easily be evinced: If so be (Job 4. 18.) God is said, To charge his Angels with folly, (and that, as some expound,) even the good Angels themselves, because that wisedome they have comparatively to Gods, is but folly; how much more is this true of man fallen, who hath lost that wisedome God once bestow∣ed upon him? If you ask, Wherein doth a natural mans folly appear? Truly in every thing he doth, Eccl. 10. 3, His wisdom: faileth him, and he saith to every one, he is a fool; Every oath, every lie, every drunken fit proclaimeth a man to be but a fool; If he had the wisedome of Gods Word he could never do so; especially the folly of man by nature is seen these waies.

1. In making himself merry with sinne. It is jollity and sport to him, to be fullfilling the lusts of the flesh, and is not this folly, to be playing with the flames of hell? as you see fools go laughing to the stocks, so do they to hell, Prov. 10. 23, It is a sport to a fool to do mischief; herein then thy foolish mind is seen, that thou canst laugh and sport it so in the actings of sinne, which are the preparatoryes to those everlasting burnings in hell.

2. Thy folly by nature is seen, In preferring a creature before God; what is this but the fools bable before the Tower of London, as the Proverb is? yet this folly is bound up in every man, till grace make him wiser; he loveth the creature more then God, he had rather have a drop then the ocean, earth then heaven, dirt then gold; Is not this greater folly then can be expressed? yet till regenerated, such a fool thou art, though thou art never so wise in thy own conceit.

3. We are naturally foolish, In that we attend only to those things that are for the present, and never at all look to eternity; becoming herein like bruit beasts, that regard only what is before them. Moses doth in the name of God wish, Oh that my people were wise (Deut. 32. 29.) that they would under∣stand their latter end! It is wisdome to look to the future; hence they say, Pru∣dens, is, qussi porro videns, he seeth a farre off; but take any natural man, doth all the wisdome he hath, ever make him to attend to eternity? what will be∣come of him at the day of judgement? now he is at ease, and in good liking, but what shall he do, when that great day shall come? he is farre from Hie∣rem's temper, thinking he heard alwaies that terrible noise sounding in his

eares, Arise and come to judgement; Oh thy folly then! who dost in effect say, Give me that which is sweet here, though hereafter I be tormented to all eternity.

4. Thy folly is abundantly discovered in this, that thou takest no paines to know the best things, the chiefest things, the things that most concerne thee. Naturally thou knowest nothing of God, or Christ, or the way to heaven, which yet is the proper end for which God made thee; if folly did not reign in thy under∣standing, thou wouldst not be so careless herein: Thou art carefull to know how to live in this world, but not how to live eternally in the world to come; Thou knowest how to buy and sell, how to plough and sow, but knowest not the principles of Religion, which must save thee, Doth not this proclaim thy folly?

5. Original sinne is discovered in our foolish mind, By the inconsiderateness that it is guilty of. It's want of consideration that damneth a man. Intelle∣ctus cogitabundus est principium omnis boni, Psal. 50. Oh consider this, ye that forget God Did a man consider the majesty of God, the dreadfullness of hell, ••he shortness of the pleasures of sinne, the mortality of the body and the im∣mortality of the soul, How could he sinne? This foolish inconsiderateness maketh man, though mortal, to procrastinate his conversion, he is alwaies be∣ginning to repent, beginning to reforme, Inter caetera mala, hoc habet stultitia, se••per incipit vivere.

6. Not to inlarge in this, Thy folly in thy mind is seen, By thy impru∣dence and injudiciousness; Thou dost not judge godliness, the favour of God and grace, better then the whole world; as the child thinketh his nut better then gold, Sapiens est cui res, sapiunt prout sunt; if thou wert wise, things would savour to thee as they are, earthly as earthly, heavenly as heavenly; so that the folly of man naturally is seen in this, that he savoureth not the things of God, he hath no judgement to esteem of the true pearl, and therefore will not part with the least thing to obtain it.

Sixthly, The mind hath lost its superiority in respect of the other parts of the [ VI] soul, and its subordination to God; both which were the great perfections thereof; For superiority and preheminency, the mind is now debased, and this light is put now, not under a bushel, but a dunghill. God indowed man with un∣derstanding, that it might be like a Queen in the soul, directing and ordering all actions to true happiness, Though the will be chief in power and efficacy; yet the understanding is in direction and counsel; Insomuch, That the will is called caeca potentia, a blind power of the soul, being essentially subordinated to fol∣low the dictates of the understanding; and if the will be thus subordinate, that is called a rational power participativè, though not formaliter: no wonder then if the sensitive and affectionate part of a man, his love, his grief, his anger, these were not to rise or stirre, but as the understanding did give orders to them; Thus was the understanding of a man placed in him, as the Sunne in the Firmament, to give light to all the powers of the soul; but now by origi∣nal corruption it's dethroned, it's ejected out of its power, and is made a ser∣vant to every lust that reigneth in the will, and the affections; hence it cometh about, That whatsoever a mans corrupt heart carryeth him unto, presently the mind of man, being like a bribed advocate, pleadeth for the lawfullness and the necessity of it. It is true indeed, we have a rule in Divinity, Nem•• potest credere, quia vult, No man can believe a thing to be true, meerly be∣cause he will, but yet the will and affections can so divert the understanding, or put mists and pretences before it, that now it's become like the Sunne in a foggy misty day, that cannot put forth its light: so that if you do ask, What is the true original cause of all heretical opinions, and corrupt practises? you may say, It's because the mind doth not keep up its primitive power. As the reason

given in the Judges, why so much Idolatry and other wickednesse was committed, was, because there was no King (no Governour) in Israel, every one did that which was right in his own eyes. Thus if you aske, Whence is that confusion in a mans opinion, in a mans practices? It's be∣cause the mind of a man is degraded, the will is carried out to what it list∣eth, every sinfull affection and passion doth what it pleaseth; So that where∣as all our affections and actions should have their first rise from the guidance of the minde; Now our lusts and affections doe first move, and then the understanding is imployed to defend and excuse the lawfulnesse of them: Oh then bewail this sad desolation come upon thee! Thy minde and judgement are become slaves and vassals to every unlawfull way, to plead for that, to defend that, to excuse that: Thus (as the Scripture) when it speaketh of a civil desolation, making a confusion upon the Governours thereof, saith, The heavens are turned into blacknesse, or, The Sunne and Moon into blood; so it is now upon the face of a mans soul; if reason and judgement were strong enough to doe their office, there would not be that insolency of the affections, and rebellion in our wils, which doth now wholly over∣pour us.

The second thing in this particular is, The subordination of it to God, and to his Rule. The mind of a man did then wholly follow the Rule God had prescri∣bed it. To believe, to think, to judge, as the Rule was, but now it's become heretical. It's prone to choose an opinion of its own, a Doctrine of its own; Although the word Heresie in it self, signifie neither good or evil, and therefore in Eusebius, Constantine applieth it to the Christian Religion, calling it heresie, as Tertullian doth the Christian Religion Secta, a Sect; yet in Ecclesiastical Writers, if not constantly in the Scripture, it is used in an ill sense, and signifieth an ele∣ction or adhering to a way of our own devising, and not that which is com∣manded by God. Tertullian cals Adam's sinne heresin, because committed of his own choice against Gods will: Insomuch that though there may be many parti∣cular causes of heresies, as ignorance, pride, discontent, covetousness, and such carnal principles; yet the main is, that proneness in the mind to lift up it self against God and his Rule, having lost its primitive subordination to God. This want of subordination to God and the Scriptures, is notably seen in Here∣tiques, who when they perceive Scripture against them, rather then submit, they will be guilty of Scripture-slaughter, as Tertullian called it, Marcion (saith he) cometh not with Stilo sed Machara, draweth his sword, and detruncateth a great part of Scripture: Others, though not so audacious, yet because they will not submit, do not Materiam ad Scripturas, but Scripturas, and Materi∣am accommodare, not submit their opinions to the Scripture, but the Scri∣pture to their opinions. Valentinus openly professed, He did amend the Gospel.

[ VII] Seventhly, Herein is original corruption greatly depriving the mind of a man, In that it maketh a man pro••e to deceive and cosen himself, so that sinne is pre∣sented as sweet or profitable, and good to be imbraced, holy things are presented as difficult and irksom; Especially this self-deceiving is seen in the judging of our selves good and right, when indeed we are abominable and loathing to God; Whence is it that every mans ways are clean in his own eyes? Whence is it that every man is a Pagmalion in love with himself, or rather a Pharisee to justifie himself? Yea, as it is, Psal. 50. 21. They judge of God like themselves, loving what they love, pleased with what they please: As the Ethiopians, though Christians, yet worshipping the Vir∣gin Mary, paint her like a Blackmore, because they are black: Now what a fear∣full pollution is this, to deceive our selves about God, about sin, about godliness, our own souls? So that when we can have a pretence, or a colour to justifie our selves, then we rejoyce: This self-deceiving is often taken notice of by the Scri∣pture,

2. Pet. 2. 13. Gal. 6. 3. 1 Cor. 6. 9. & Jam. 1. 22. it's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Deceiving your own selves, putting a fallacy, or a false syllogisme upon our selves; And indeed it might be easily shewed, how many false syllogismes a man imposeth upon himself; Doth not Presumption argue à divisis ad conjuncta, from the means divided, yet to obtain the end? Yea, in every prayer, in every religious duty the natural man taketh, Non causam pro cau∣sâ, because he performeth these duties, he thinketh he serveth God, where∣as it is not an holy principle, or gracious motive putteth him upon them, but formality, customarinesse, or some other inferiour motive; Thus every natural man deceiveth himself by false causes, he thinketh he repents, he lo∣veth God, he hath a good heart, he shall be saved, when alas all this while thou art deceived, and deceiving of thy self; Mourne then under this na∣tive-pollution, that thou art so deceived in all things about thy self, about the work of grace, about what is flesh, and what is spirit, that thou art deluded in all things, and takest counterfeit for that which is true and genuine. Under this head we may comprehend all that craft and subtilty in men (as in the Jesuites) to maintain Idolatry or Heresie; For the Devil as at first, so still he delights to use Serpents, because they are more crafty then others; The craft also in man naturally to do mischief, (for which they are compared in Scripture to Foxes,) doth declare, how original sinne hath all over infected the mind.

Eighthly, The great pollution of original sinne upon our minds is seen, In the [ VIII] pronenesse to vain, idle, sinfull and ••oving thoughts, so that these do discover an unclean fountain of the heart more then any thing. Whence do these sparks arise, but from that furnace of sinne within thee? The Air is not fuller of Flies; Aegypt was not fuller of Frogs, then every mans heart is naturally of idle, vain, foolish and impertinent thoughts; Thoughts, they are the immediate product and issue of original sinne; The first born, they are streams that come immediately from the fountain: Now certainly, if a man had by nature an holy sanctified mind, he would also have holy and sanctified thoughts. Think you that Adam in integrity, or the good Angels are troubled with thoughts as we are? For all the while a man is natural, he never had a good thought in him, he might have a thought of good, but not a good thought; For as every Cogitatio mali, is not Cogitatio malâ. We may think of evil to abhorre and detest, and this thought of evil is good; So in a natural man, though he may have a thought about good, yet it is not in a good manner, and therefore evil, though the object matter be good; What then will prostrate thee, and make thee lie grovelling upon the ground, loathing thy self, if this do not? Amongst the millions and millions of thoughts which thou hast, there is not one, but it is either vain, proud, idle, or impertinent; yea our thoughts are not in our own power, no more then the birds that flie in the air, but they arise antecedently to our own will and delibe∣ration; And certainly, if vain thoughts be such a burden to a regenerate man, if they do captivate and inthrall him, which made one cry out, Libenter (Domine) bonus esse vellem, sed cogitationes meae non patiuntur, I would gladly be good, but my thoughts will not suffer me; No wonder, if to the natural man, who is under the power of original sinne, that sinfull thoughts hurry him away without any resistance.

Ninthly, Original pollution doth greatly defile the mind of a man in the mu∣tability [ IX] and instability of it? Insomuch that the judgement of every natural man, destitute of true light and faith, which doth onely consolidate the soul, is like a reed shaken with every wind; he is mutable and various, ready every day, or every year to have a new Faith, and a new Religion; This maketh the Apo∣stle inform us, That one end of the Ministry, Ephes. 4. 14. is, That we be not

carried away with every wind of Doctrine; Such empty straws and feathers are we, that any new opinion doth presently seduce us; and therefore the Scripture doth press a sound mind, and an heart established with grace, which is the spe∣cial preservative against such instability. Aquinas maketh this the reason of the good Angels confirmation in grace, and that they cannot now sinne, because such is the perfection and immutability of their natures, that what their understand∣ing doth once adhere unto, they cannot change. Indeed it is thus with God, that his knowledge is unchangeable, but there is no reason to attribute this to Angels, and therefore their confirmation in good, is not so much to be attributed to any intrinsecal cause in themselves, as to the grace of God establishing them; But how farre short was man newly created of such immutability? How much more then man fallen? From this pollution it is, that we have so many apostates, that there are Seekers, that there are so many Neutrals, that there are so many who think any, in any Religion may be saved. It is true, there may be a just cause of changing our minds in Religion, as when educated in Popery, or when we have received any heretical opinions, but I speak here of that instability which is natu∣rally in the mind of a man, that though he be in the truth, yet there is a prone∣ness to desert it, and to discover much lenity in the matters of Religion. The Remonstrants go too farre this way, commending this sinfulnesse under the name of modesty and humility, and therefore, though in Fundamentals they will grant we may say, This our faith is, This we doe believe, yet in other points (which though not fundamentals, yet the errors about them may greatly derogate from the glory of Christ and his grace, as also much prejudice the consolations of those who truly fear God, as their opinions do.) They commend those expressions, Ita nobis videtur, and Salvo meliorum judicio. It is our sententia, not our fi∣des: Now if this were said only in some points, disputed amongst the Orthodox, that are at a great distance from Fundamentals, it might be received; but they extend this further, if not to the foundation-stones, yet to those that immediately joyn to them, and so do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, remove such things that will in time endanger the whole structure of Christianity, and so from Remon∣strantisme proceed to Socinianisme, which is adificari and ruinam, as Ter∣tullian expresseth it (De praesc.) Such an edification many unsetled spirits meet with.

[ X] Tenthly, Original sinne doth pollute the mind of a man with pride and vain-glory, so that he is easily puffed up with his own conceits, and altogether ignorant of his ig∣norance. The Apostle Col. 2. 18. saith of some, Vainly puffed up with a fleshly mind. This Tumor, this Tympany in the mind hath been the cause of most heresies in the Church. The Gnosticks boasted in their knowledge, and had their name from it. The Eunomians did vainly and blasphemously brag,

That they knew God, as well as he knew himself.

And some in these later dayes have not been afraid to compare themselves above the Apostles for gifts and illuminations. So that whereas every one should with wise Augur, say humbly, I have not the un∣derstanding of a man, I am more bruitish then any man: Or with Austin, when one admiring his learning used this expression, Nihil te latet; he answered again, Nihil tristius legi, because he knew the falshood of it, because of his ignorance even in innumerable places of Scripture: They equalize themselves to Angels, yea to God himself. This pride, this self-conceit is a worm bred in the rose, and the more parts men have, the more doth this disease increase. Matthew Paris relateth of a great Scholar, much admired for his learning, who in his Lectures once in the Schools, proving the Divine Nature, and also Incarnation of Christ with mighty applause, did most arrogantly say,

That Christ was beholding to him for this Dispute, that he owed, as it were his Divine Nature to his learn∣ing, as if he had not been God, if he had not proved it;

upon which blasphe∣my

he was immediately stricken with ignorance, and such sottishnesse, that he was afterwards taught the Lords Prayer by a little childe. This pride of minde is worse then all other pride; And certainly that is a great effect of original sinne upon us, that we are apt to take such contemplative de∣light about our own notions and apprehensions, being therein guilty of spi∣ritual fornication. This pride of minde is seen also in owning and defend∣ing even the truths of God, not as his, but as they are our own opinions, out of which we may raise our owne glory, whereas truth is not mine, of thine, or a third mans, but the Lords, Cave ne privatum dixeris ne à veritate privemur.

Eleventhly, Original sinne polluteth the mind in regard of the difference and di∣versity [ XI] of thoughts and judgements of men in the things of God. Had Adam conti∣nued in the state of integrity, all had been of one mind, of one way: In Hea∣ven also, when all imperfection shall be done away, they shall all think and speak the same things; but now there are divisions and different ways in Religion, one ad∣miring that which another condemneth, which proclaimeth that man hath a Babel upon his understanding. It is no wonder, that among Philosophers there were such infinite Sects; for if you view that part of the world which owneth the Christian Religion, what varieties, what differences, what oppositions are there, and that though we have the Scripture to guide us? This doth evidently mani∣fest, That the mind of man is filled with deep pollution by original sinne.

Twelfthly, The horrible pollution of the mind is seen in its aptnesse to receive all [ XII] the Devils impressions and delusions, so that the most horrid and dreadfull blasphe∣mies that can be imagined, have yet been entertained and broached by some men. Now the Devil could never possesse the mind of a man so, but because of this ori∣ginal corruption. Some there were called Caiani, that boasted of Cain, and commended Esau, yea Judas, and that he did not sinne in betraying Christ. Some have called the holy Trinity, Triceps Cerberus. Some have thought them∣selves Christ, and the Spirit of God. Now how could these devillish delusions be ever believed, if the mind had been free from sinne? The Enthusiasmes; The Revelations that the Monasterii Anabaptis, as also John of Leiden pretended to, upon which they acted resolutely and violently, may abundantly teach us, what monstrous births the minde of a man will deliver, if left to it self: So that what is said of the Devil incubus, bodily, is much more true of the minde: What will not the understanding of a man believe, and be resolute for, when it hath once, (Pleniorem gratiam à Diabolo) obtained more of the Devils grace, as Tertullian speaks ironically of some Heretiques, De praesc.

Thirteenthly, In this is original pollution discovered, that the knowledge we [ XIII] have, and the light we enjoy▪ whether imbred or acquired, without Gods grace we are the worse for it; So that our understanding in us is but like a sword in a mad mans hand, by it we fight against God, and set with all enmity against divine things. The more knowledge without grace, the greater opposition to Christ. The learned men very often have been the Patriarchs of all heresies; They brought in a Stoieum, Platonicum, Dialecticum Christianismum, as Tertullian speaketh; They brought in a Platonical, an Aristotolical Christianity: Insomuch that Religion hath suffered farre more from unsound learning then ignorance, though indeed sanctified learning hath been greatly instrumental to propagate the Kingdome of Christ.

Lastly, The mind is polluted and weakned by original sinne, even in the know∣ledge [ XIV] of natural things: Insomuch that there is little or nothing known certainly by us; Our knowledge cometh in by the senses, and they (as Philo alludeth)

like Lot's children make their father drunk, they hinder us of true knowledge. The Academici thought nothing was known certainly in natural things; And Cerda on Tertullian makes Lactantius and Arnobius to incline to that opinion; Certainly, our knowledge in natural things is very weak and confused. The Devil indeed, though he hath lost all spiritual knowledge, yea, and (as some say) is wounded much in his natural abilities, yet still he retaineth much knowledge, called therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but man hath a bo∣dy that doth much clogg and presse down his soul, and hence his ignorance is greater.

Thus we have in a short Table represented the manifold pollution upon mans understanding by original sinne; more particulars happily might have been in∣stanced, but these may suffice to make us astonished and amazed at our selves: Oh how incurable art thou when thy mind is thus defiled! that is the watchman in thy soul to keep off all sinne, and if the watchman be blind, how hopeless is it? It's this that makes such an obstruction in conversion, which is wrought first up∣on the mind; while therefore that ignorance, that folly, that unbelief reigneth there, no Ministry, no Preaching doth any good: Oh that thou didst know thy ignorance, what a beast thou art! How foolish and destitute of all true wis∣dom? How quickly then wouldst thou spread out thy arms to receive Christ in the fulnesse of his Offices? Yea it's the corruption on your minds that makes you not able to understand even this Sermon: Oh then be as those blind men, crying and praying, Lord, that we might receive our sight!

CHAP. II.

Of Original Sinne polluting the Consci∣ence; Setting forth the Defilement of Con∣science, as it is quiet, stupid and sens∣lesse; And also when it is troubled and a∣wakened.

SECT. I.

TIT. 1. 15.

But even their mind, and conscience is desiled.

HItherto we have been discovering original sinne, as seated in the understanding, the Metropolis (as it were) of the soul. We now proceed to manifest it, as polluting the Conscience of every man by nature; and certainly this is more lamentable and dread∣full then the former; For if the understanding be amongst the other powers of the soul, as gold amongst other metals, consci∣ence is the pearl or diamond in that gold; If the understanding be the eye of the soul, conscience is the apple of the eye: who would not think that our conscience like Job's messenger had escaped in the fall of Adam, bringing us tidings of all the spiritual loss we had thereby, only that was not hurt, but this Text will inform us, That from the head to the sole of the feet (as it were) there was no place free, but that we are totum vnlnus, so many Lazarus's, not one place without these spiritual ulcers.

For the understanding of the Text, we may take notice, that Titus exercising his ministerial office now at Crete (whether as a setled officer and Metropolitan, which some highly contend for, or rather as a temporary and extraordinary offi∣cer, an Evangelist, is not here to be disputed.) Paul writeth this Epistle to him concerning his end, why he left him there, and also exciteth him to a lively per∣formance of his office, especially in a sharp and severe rebuking of them, be∣cause of their doting still about Jewish fables and ceremonies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, clearly without ambiguities, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so Varinus, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so Hesychius, or cut∣tingly (as it were) to go to the bottom of the putrified sore, that no unsound core be left behind, so Illyricus. And to evidence the crime of the Cretians the more, he brings a testimony from Epimenides, whom he cals their Prophet by way of conception, for they esteemed him so, sacrificing to him, for he pre∣tended

in furious fits to be like one acted with a divine spirit and rapture. Now this famous brand he stigmatizeth the Cretians with, That they were alwayes liars, &c. And although Epemenides, being a Cretian, it might be retorted that he lied in saying, The Cretians were lyars, yet the speech is to be understood not of every one, but of the general part, and therefore the Apostle saith, This witnesse is true; From whence Aquinas gathereth,

That wheresoever there is any truth, a Doctor in the Church may make his use of it, because all truth is of God.

The use here is not so much for confirmation, as conviction; if you ask, Why must these Cretians be so sharply rebuked for their Doctrine about Jewish Ceremonies, seeing Rom. 14. The Apostle doth there prescribe another deportment to such (viz.) of for bearance and condescension? The Answer is, Those that are there spoken of, were such as did erre out of infirmity and weak∣nesse, but these in Crete were such as did obstinately and pertinaciously defend these false Doctrines, therefore they must be severely dealt with, yet the end of this censure is medicinal, That they may be sound in the faith, all errour is a sicknesse and a disease.

The Apostle having thus informed about Titus his duty, he proceedeth to some Doctrinal Instruction about those erroneous opinions, instancing in one, which was greatly controverted in the Infancy of the Church, and that is about the choice of meats and abstinence from them. To obviate any corrupt Doctrine herein, he layeth down this weighty Proposition, To the pure all things are pure, that is, to such who are sanctified by the Christan saith, and are righly instru∣cted in Christian liberty, all things (viz.) of this kind (not adultery, for∣nication, or such sinnes) are pure to them, they may lawfully use them: Every creature as the Apostle elswhere, being sanctified by the Word of God and pray∣er. This Truth he amplifieth by the contrary Proposition, To the defiled and unbelieving, nothing is pure, this is more then if he had said, All things are un∣clean, for that might have been limited, as in the former to things of this kind, but saying, that nothing is pure to them, is signified hereby, that all is pitch (as it were) that the, touch; That like a Leper, even good things do not purifie them, but they defile them: And then you have the cause and fountain of this, Even their mind and conscience is defiled; No wonder the streams are polluted, when the fountains are: By mind, is meant the speculative part of our understand∣ing, by conscience, the practical part; and therefore having spoken of the polluti∣on of the former, we now proceed to the later.

This Text is deservedly brought by Protestant Authors to prove, that all the actions of unregenerate persons, and much more of Infidels, are altogether sinne, that there is not one truly-good action to be found amongst them, and that be∣cause the mind and coscience is thus all over polluted. The Popish Interpreters, because they are for the Negative, yea some going so farre, as to plead for the salvation of Infidels, though without the knowledge of Christ, do limit the Text too much, as if it were onely to be understood of those whose minds were not informed with true knowledge, nor their consciences rightly guided in those Di∣sputes about Judaical Ceremonies, as if to such only all things were unclean; but although these persons gave the occasion, yet the Apostle maketh an universal Proposition, and therefore he doth not onely say, the defiled, but unbehevers, which comprehends all those that have no true knowledge of Christ; and the reason is univocally belonging to every one, for every mans mind and conscience without saith is polluted, and cannot please God.

The Fountain thus cleared, this streame of Doctrine floweth from it, (viz.)

That the consciences of all men by nature are polluted and defiled; Even their mind and constience (saith the Text) signifying by that expression, that there remaineth no hope (as it were) for them, when the foundations are thus re∣moved.

To this defiled conscience in Scripture is opposite 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a good conscience, 1 Pet. 3. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Tim. 3. 9 a pure or clean, and that by the bloud of Christ, Heb. 9. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 13. 18, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 24. 16. And this kind of conscience onely those that are regenerate have: But an evil consci∣ence is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as here in the Text 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Heb. 9. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Tim. 4. 2. There is also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a weak conscience, but that the godly may have. The conscience were are to treat upon is the defiled one, and that not so much as made more impure and sinfull by voluntary impieties, as what it is by nature in evey one; And before we come to demonstrate the pollution of it, it is good to take notice of the nature of it. The New Testament useth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 about thirty times, and that for conscience. In the Old Testament the Hebrew word Madani is once rendred, Eccles. 10. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but most commonly that which in the New Testament is called conscience in the old is called Leb, the heart of a man: So Davia's heart is said to smite him, apponere ad cor, and redire, and cor, are nothing, but the acts of conscience, and thus sometimes in the New Testament, 1 John 3. 20. If our heart condemn us. It's observed that the first signification of the word Leb, is a conspersion, or meal sprinkled with water: Thus the heart of a man is a lump (as it were) watered and sprinkled with some common principles and apprehensions about God, and what is good and evil: As for the nature of conscience it self, it is not good to be too nice in Scho∣lastical Disputes about it, remembring that of Bernard, There was Multum sei∣entiae, but param conscientiae in the world. It's disputed, Whether conscience be a power or an habit, or an act onely? that it is not a power Aquinas proveth, because that can never be removed, or laid aside, or changed, whereas consci∣ence may; Some say therefore it's an habit, others, as Aquinas and D^r Ames, answering M^r Perkins his Objection, Why it cannot be an act, that it is an act? But certainly, as scientia is sometimes taken for that which is by way of a princi∣ple or habit in man, and sometimes for that which is by way of act; So also it is with conscience, it taketh into its nature both that practical habit (called by A∣ristotle, Intellectus, or the habit of first principles) and also the actual applica∣tion of them, for if conscience were not habitual, as well as in act; There were no conscience in men when they are asleep, which yet cannot be denied unto re∣generate persons: So that as in Scripture, saith and love are taken sometimes for the habit of those graces, sometimes for the acts of them; so also conscience is taken both for the principle, and the act it self; For to the acting of conscience there is required (as all observe) a practical Syllogisme: Thus, Whosoever is a fornicator, a drunkard, a curser, cannot inherit the kingdom of God: But I am such a sinner: Therefore I cannot inherit the kingdom of God. Or on the contra∣ry, To him that believeth, and is of a broken contrite heart, pardon of sinne is pro∣mised: But I believe and am of a broken heart: Therefore to me pardon of sinne is promised. Thus conscience is well called the practical understanding, for whereas the speculative hath for its object, that which is meerly true; this looketh upon it as ordinable to action, as such a truth is to be brought into particular application. To every acting then of conscience compleatly, there is required a Syllogisme, either interpretative or formal; And as Dr. Ames saith well,

Conscience in the major Proposition is Lex, in the Assumption it is Testis, in the Conclusion it is Judex. In the first Proposition, there it is by way of a Law, dictating such a thing to be true; In the Minor it is a Witnesse, bearing witness either against or for our selves; And lastly, it is a Judge passing sentence according to the premisses;

And in that it is called conscience it doth relate to another, a knowledge with another, that is either our selves; so that conscience in its act∣ings is conceived as a person, as it were, distinct from us, and so that witnesseth with our hearts, what we are, and what we have done; Hence if a mans con∣science lay a sinne to his charge, though all the world free, him, yet he beareth

guilt and terrour about with him, Quid proderit tibi non habere conscium ha∣benti conscientiam, or else, which is more probable, it is called conscience, or knowledge with, in respect of God: So that in the actings of conscience, there is a sense and apprehension of the knowledge of God, and his presence; There∣fore conscience doth alwayes bear some aspect to God, this God will see, this God will punish, this God hath forbidden, and therefore let me betime take heed how I do it; So that while conscience hath any stirrings and vigorous act∣ings there is some hope in a man. Although it be thus generally received by all, that conscience belongs to the understanding, yet Durand makes it something probable (Lib. 2. Distinct. 39. Quast. 4.)

That if it be not the will, yet the will is necessarily included in the workings of conscience, so that conscience doth denote understanding and will also;

For that act of conscience which is called remordere, to bite and sting a man, to make him grieve and be sad upon the committing of sinne, must flow from the will.

Secondly, Although man hath lost the Image of God, and be thus all over polluted, Yet he hath not lest, neither his soul, or the faculties thereof with some imbred principles both speculative and practical, which can no more be se∣parated from the soul, then the beams from the Sunne. Hence that habit of practical principles, such as, that there is a God, that he is to be wor∣shipped, that Parents are to be honoured, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à conservan∣do, because these are kept and preserved still, or rather as Martinius in his Lexicon out of Hierom, because these do instigate and incline to keep us from sinne in our actions. The Scholmen commonly call it Synderisis, and say, It is as much as con-electio, but this is, because of their ignorance of the Greek tongue. These Reliques of Gods Image are lest in us still, even as after some great fire of a stately Pallace, there remain some sparks long after; or in the demolishing of glorious Towns, there will some rudera, some remnants appear of such a build∣ing. It is true, This is questioned by some, Illyricus out of his vehement desire to aggravate sinne, denieth there is any sense or knowledge of a God left in a man more then in a bruit, and endeavoureth to answer those places of Scripture, which are brought to prove those common principles, or implanted knowledge in a man by nature. The Socinians also, (though plowing with another heifer) do deny any implanted knowledge by a God, but that it comes by same and traditi∣on: On the other side Pelagians, Arminians, and some Papists fall into another extream, for they hold such principles about God, and what is good, that they may be light enough to guide us to salvation. It is not my work now to examine either of these, for the truth is between these two. There are some implanted practical notions in us about God, and what is good, agaist those that erre in the defect, and yet they are no wayes able to conduct to eternal happiness against those that erre in the excesse. To prove this will be to anticipate my self in the protract of this Discourse about original sinne; Therefore here only we take it for granted, That there are such principles, as also a conscience to discern be∣tween good and evil, which though it be greatly polluted, Yet this candle of the Lord, (as it is called, Prov 20. 27. searching the inward things of a man) is not quite extinct, Whether these common principles, are naturally propagated as the body is, (as the Lutherans say, who hold the Traduction of souls from parents) or, whether they are De Novo created in the creation of the soul, as the dissenti∣ent party from that opinion must hold, is not here to be debated, we may con∣clude, That the soul hath a natural testimony in it self about God, and therefore in sudden calamities doth immediately cry out to him, which made Tortullian say, O anima naturaliter Christiana!

Thirdly, Because conscience doth thus witnes with God, and as it were in Gods stead; Hence it is, That is hath such a command and power over a man, that we must not go against conscience: We may go against our wils, against our affection, but we must

not go against our consciences, no not when they are erroneous, and though they dictate sinne, as Rom. 14. ult. Whatsoever is not of faith is sinne; and be that doubteth, is condemned; conscience is but an inferior Judge, God and the Scripture are superior to it; so that when conscience prescribeth any thing, and we come to know it is against Gods Word, then we are to reject it, as the inferior Magistrates command is made void, when the superior doth counter∣mand; but while the practical dictate of conscience doth abide, and we know not that God doth forbid it, then we must not go against it; and the reason is, because it witnesseth to our apprehension with God; and therefore to go against it, though it may not be materially a sinne, because in an error, and in a delusion, yet formally it is, because we contemne God and his Authority over us: The very Heathen could say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, conscience is a God to every man. It is true, that Atheistical Writer, (lib de Cive.) As he doth most prophanely determine, That it is a seditious opinion, to hold faith and holiness are supernaturally infused and inspired; so also to hold, that to discern between good and bad, just and unjust, is a duty belonging to the conscience of private men, in what they are to act. What is this, but to reach men Atheism by art and precepts? As Logick and Philosophy are taught, and doth it not con∣demne the whole Doctrine of the Gospel, as being incompatible with obedi∣ence to Magistrates. Seeing then that conscience is thus left in a man with so great power and authority, seeing by it, good is to be done, and sinne a∣voided, the pollution of it will be the more dreadfull, and lamentable: what hope is there of mans power to convert himself to God, when the conscience is thus wasted by sinne? If the watchman be blind, if the witness be dumb, if the judge be corrupted, How can any saying reformation be upon us? If the falt be unsavoury, which is to season other things, what is it good for, but to be cast away? this shipwrack of a good conscience, which all made in Adam will undo us for ever, were not grace interposing.

SECT. II.

A more particular Discovery of the Pollution of every Mans Con∣science by Original Sinne.

THe work next in order, is to discover the pollution of every mans con∣science by original sinne, And

First,* 1.1 There is naturally a blindness and a veil upon it, whereby it horribly misjudgeth, and so deserveth the Prophets woe, calling evil good, and good evil, light darkness, and darkness light. Take the conscience of an Heathen, not in∣lightned by Gods, Word, and what darkness covereth the face of it? how in∣thralled to Idols, as if they were a god that could either damne of save? yea, the consciences of some Hereticks have had such Aegyptian darkness upon them, that they have thought they have served God by doing most abominable, and unnatural things; Insomuch that had not some of the Ancients, worthy of credit, delivered such things about them, we could never have believed that the conscience of a man could be so farre blinded, as to think such things lawful,* 1.2 much less a worship of God. The Gnosticks taught, That fornications and uncleaness were frequently to be exercised, so as to avoid all conception, and if a child did follow, they would draw it from the womb, beat it in a ••••rter, season it with honey and pepper, and so eat it, saying, That in this manner they did celebrate the great Passover. The Carpocratians also affirmed, That every one was bound to commit sinne, and that the soules were put into the bodies, till

they did fullfill the measure of their iniquities, applying that in the parable to this purpose, Thou shalt not go out till thou hast paid the last farthing. So the Montonists made a sacrifice of the bloud of an infant a year old, which they did with needles (in a most cruel manner) prick to death: These also said, That it was as great a sinne to pull a leaf off the tree, as to kill a man. The Do∣natists would throw themselves from steep mountaines and drown themselves in waters, to make themselves Martyrs; what horrid blindness was here upon their consciences? It is true indeed, these were not suddenly made thus abo∣minable, Therefore here was a voluntary contracted blindness upon their con∣science, and a judicial one inflicted upon them, God giving them up to blind∣ness, yet had there not been such imbred error upon the conscience, such na∣tural blindness upon it, it could never be improved to such height of impiety: Oh then groan under this blindness that is naturally upon thy conscience! That which should be the Pilot to guid the ship of thy soul and body to an eternal haven, that knoweth no Compass, beholdeth no Starre, but being practically blinded carryeth thee to hell, while thou art thinking, thou art failing to hea∣ven: That which should be the rule to thy actions is all over crooked and per∣verted: Thus every mans conscience is naturally in the dark, and maketh us fall into every ditch, because the blind leadeth us; so that while the foundati∣on is thus destroyed, there is no hope either of conversion or salvation: Thou that wallowest in thy sinnes, thou that art upon the brinks of hell, and yet rejoycest and makest thy self blessed; Oh that thy conscience were inlightened! Oh that the Lords candle within thee did give any light! what a terrour and an amazement wouldst thou be to thy self? thou art no better then a bruit, till this conscience in thee is able to informe, and direct thee.

Secondly,* 1.3 Conscience is naturally polluted, not only by the blindness, but also by the senselessness and stupidity that is upon it. This is the evil polluted conscience, lying in every mans breast fast asleep; so that though one sinne be committed after another, Though lusts as so many thieves come to steal thy soul away, yet this dog doth not so much as give one bark: Doth not ex∣perience abundantly confirme this? see you not most men going on in all evil and wickedness, so that you would think they dare neither eat or drink or sleep, lest so many Devils should come and carry them quick to hell? yet they have a stupified conscience, it never giveth them one blow, or a check for it: how cometh this serpent in thy breast to be thus benummed, that it doth not give one hiss? The expression you heard of an evil conscience, was a feared one, That is (as some expound it) a senseless hardened one, like any part of the body that by burning is made insensible: Others say, That as a putrified part of the member of the body by incision is cut off; so (they say) it's a conscience cut off from a man, that he hath none at all. Others they allude thus, As brands and markes of infamy are made by hot irons upon the shoulders and faces of stagitious persons; Thus it's a conscience that is branded and noted by all, whereby he is made infamous and a reproach, where he liveth. All these explications may well be taken in, and although the Apostle speaketh there of some enormous wicked men, more vile then ordinary, yet as Paul, Rom. 3. doth apply, to all men by nature, what the Psalmist had spoken of some notorious, and most ungodly enemies of the Church: because the seed and root of these is in all; so we may appropriate this feared conscience to every man naturally, whereby a man commits gross and foul sinnes, and yet finds not one prick or stab at his heart for it; What made David, when he had numbered the people to have his heart smite him presently, but because his conscience was sanctified and made tender by God, whereas thou canst a thousand times fall into the same gross-sinnes, and thy conscience giveth thee not one lash for it? Is not this because thy conscience is stupified? so that it hath made thee in all thy sinnes, as Lot

was, when made drunk by his daughters, He knew not in the morning what he had done. Thus with the same stupidity and sottishness dost thou act sinne, it cometh from thee, as excrements from a dying person, and thou hast no ap∣prehension of them: as in sleep the stomack doth digest that meat, which if waking would so molest it, that there would be no ease, till exonerated: Thus while conscience is asleep, those things are committed, which if it were tender, it would with fear and trembling fly from. O men bitterly to be lamented and mourned over! Conscience which is set as a schoolemaster to direct and re∣proove thee, is become a flatterer, or rather lieth stark dead within thee, that the Devil, and sinne, in all the lusts thereof, may hurry thee whether they please, and conscience doth not contradict; so that you may as well offer light to the blind, speech to the deaf, wisedome to the bruit beast, as publish the great truths and commands of God to them, while conscience is thus stu∣pified within them; Therefore in conversion the first work of grace is to make this tender, and sensible, even of the least sinne.

SECT. III.

The Blindness and Stupidity of Conscience discovered in the several Offices and actings of it.

THirdly, Because this pollution of the conscience is expressed in the gene∣ral, (viz.) blindness and stupidity. Let us examine how this sinfullness is seen in the several offices and actings of conscience, for which God hath placed it in the soul, And

1. One main work of conscience is, to apply, what we read in the Scripture as generally spoken, conscience is to apply it in particular. When it readeth the threatnings and cursings of the law to such sinnes as thou art guilty of, then conscience is to say, This belongeth to me, This curse, This burden, is my curse it's my burden: Because David did not let his conscience do its duty in application. David could condemne sinne in general, His wrath is kindled against such sinners as himself in the general, Nathan was forced to be in stead of conscience to him, saying, Thou art the man: Thus conscience, if not polluted, when it heareth any woe denounced against such and such sinnes, then that stands up, and saith, Thou art the man; hence God giveth the commands by particular application, Thou shalt not commit adultery; Thou shalt not steal, that conscience may say, This Commandment belongs to me; As natural bodies they act by a corporal contact, so the Scripture worketh upon the soul by a spiritual contact, and that is the application of conscience; Insomuch that if we do a thousand times read over the Scriptures, if we hear Sermons upon Sermons all our life, if conscience doth not apply, all becomes ineffectual. And this may answer that Question,

How it cometh to pass that a man can commit those sinnes, which he knoweth to be sinnes, which his conscience tells him are sinnes? Who are there so much stupi∣fied and besotted by sinne, that do not in the general know, that the waies they live in are wicked, that they provoke God, that they ought not to do so? How then is it possible, that they should close with those sinnes that they know to be so, seeing the will cannot will evil, as it is evil.

Now the Answer is, This ariseth from the defect of conscience, she doth not particularly make such a powerfull application pro hic & nunc, as it ought to do; There is therefore a general knowledge, an habitual knowledge of such things to be sinnes; yea it may be a particular apprehension, that they

are now sinning and offending God; but this is onely a speculative apprehension, it's not a practical one produced by conscience in thee: Oh therefore that all our Auditors were delivered from this original pollution of conscience, for therefore we preach in vain, and you hear in vain, because no application is made to your own hearts! None brings the truth, the command, the threatning to his own soul, saying, This is my portion, none so guilty as I am in this parti∣cular, and thus (as she said to the Prophet) Thou hast brought my sinnes to my mind; or as the woman of Samaria concerning Christ, He had told her of all that she had done: Thus faith the applying conscience, This Sermon brings my sinnes to my mind, This Sermon tels me of the wickednesse at such a time committed by me: It was the Prophets complaint of his hearers, None said, What have I done? They did not make a particular application; Therefore till the grace of God quicken the conscience, making thee to cry out, What shall I do, I have sinned? Gods Word hath found me out; It is me the Law condemneth; It is me that the curses belong to, as if I were mentioned and named, as if I had heard a voice from Heaven, saying, Thou Thomas, Thou John, here is thy sin, here is thy doom; Till (I say) this be done, all thy knowledge in the ge∣neral, all the Texts of Scripture in thy memory, they have no influence at all.

Secondly, Herein is the corruption of the conscience naturally seen, That though it doth apply, yet it is in so weak and cold a manner, that it hath lost its activity and predominancy over the affections and the will of a man: inso∣much that though conscience do speak, do rebuke, do apply, yet a man careth not for it; The affections and the will are not kept in awe by it: Thus although conscience in many doth not so much as stirre, it is stark dead, yet in many it doth sometimes apply, bringing home the Word of God to the heart, so that he can∣not but confesse, if he doth thus and thus he sinneth, but then conscience is too weak, affections and passions like Amnon to Tamar are too strong, and consu∣perate her, whether she will or no: Is not this the dreadfull condition of many, who frequent our Congregations, whose consciences condemn them daily? Thou art such a sinner, thy wayes are damnable, but they slight and despise these ap∣plications of conscience, as rude Scholars the authority of their Master; what care they for the Monitor in their breast? Like Balaam they will press forward to their wickedness, though conscience stand like an Angel with a sword in his hand to stop in the way. Rom. 1. 18. The Apostle speaketh excellently to this purpose, They detain the truth in unrighteousnesse, they keep conscience a pri∣soner, gladly would that do its duty, but they imprison and shackle it; now this weaknesse is come upon conscience by original sinne, otherwise Samson like, no∣thing could bind that, but it would command the will and affections, yea the whole man to obey it: Oh the pitifull estate then of such men, who are sinners against conscience, prophane against conscience, whose lusts are stronger then their conscience! As it is with some poor prisoners, they go up and down with their Keeper; Thus do these men, they go from place to place, from company to company to commit their sins, and conscience as their keeper followeth them up and down, only they despise and contemn the dictates of it, which will be wo∣full in the later end.

Thirdly, Though conscience may apply, Yet as it doth it weakly and faintly, so also seldom, and not constantly, nor daily. The Cock crew once or twice, be∣fore Peter remembred himself; Conscience may apply once or twice, yet the noise of lusts drown the voice of it. Therefore unlesse it speak frequently, unless it be applying often, as the Prophet did three times to the dead child, there will not be any spiritual life procured: Thus you have the consciences even of natural men in some fits, under the expectations of some great and eminent judgements: They finde the power of conscience upon them, as Pharaoh, Ahab and Felix,

who trembled under Paul's preaching, but then this is a flash only; it's like a sudden clap of Thunder that terrifieth for the present, but when past is pre∣sently forgotten: Thus in fears of death, under some powerfull Sermon, thy conscience giveth a blow, a sharp prick into thy heart, for the while thou art in some agony, in some terror, but because conscience doth it not often, never giving thee over, till it hath recovered thee, hence it is that thou returnest to thy old stupi∣dity again.

Fourthly, As conscience naturally doth not its duty in applying, So neither in witnessing, in bearing testimony to our actions, which yet is one great end why conscience is put into a man. It is ordinarily said, Conscientia est mille testes; con∣science is a thousand witnesses, and so indeed when it doth bear testimony to a mans action, it's more then a thousand, it's more then all the world; yea, it is not only mille testes, but mille tortores, a thousand tormentors, but (alas) it's so defiled, that in many things, if not in all things, it faileth, and giveth (at least) no true witness at all; For if there were not this pollution upon it, With what a loud voice would it cry to thee, saying, I know, and God knoweth, what are the sinnes that thou daily livest in? What little regard this witness hath, appear∣eth, That if men can accomplish their impieties, and none behold them, if there be no witnesses to confirm it before men, they matter not at all, for the witness that conscience, and God can bear against them: Oh this vileness of thy heart, that thou runnest from the eyes of men, but not considerest the eyes of God, and of thy own conscience that behold thee! Though indeed thy conscience is for the most part mute and speechless, lets thee alone, do what thou wilt, it will not witness against thee, but is bribed rather, and speaks for thee, and flattereth thee. Bewail then the sinfulnesse upon conscience even in this very particular, that it doth not bear witnesse to thy evil actions, or when it doth, it is so coldly, and languidly, that thou canst hardly hear the voice of it, whereas, as the Prophet (which is like an external conscience in the Church) is, To lift up his voice like a Trumpet, to inform of transgressions, and not to spare: Thus it should be with conscience in thee; And as there is a woe to that people whose Pastor is a dumb dog, no lesse is it to those whose conscience also is a dumb dog; So that though the witnesses and testimonies of conscience against thy self, and actions be trou∣blesom and vexatious, thou canst not eat, or drink, or sleep for them, yet this is more hopefull, and may be more preparatory to conversion, then when thy conscience will say nothing, or is corruptly bribed, saying to thee in all thy acti∣ons, as Absolom did to every one that came to him, That his cause was good; but above all these cold and soft whisperings of conscience, as if that were afraid of thee, more then thou of it, are notoriously discovered in the actings of secret sinne; For if thy iniquities be committed secretly, though thou livest in secret uncleanness, in secret thieving and cosening in thy dealings, so that the world doth not know it, thou thinkest all is well with thee: Now how could this be, if conscience did roundly bear witness to these secret sinnes? This would as much shame, affect and torment thee, as if all the world did know what thou hast done in private: Oh but this conscience is muzzled! Or as was said of Demosthenei, when he would not plead for a Clyent, but pretended a Quinsie in his throat, he did Argentanginam pati; Thus thy conscience hath swallowed a Camel into its throat, and so spareth thee, and lets it alone: Otherwise if conscience did his office, thou who livest in secret sins, wouldst be more molested and disquieted by its continual testimonies against thee, then if all the Congregation had been spectators of thy private wickedness; Therefore the pollution of the conscience by original sinne, is fully proclaimed by all the hidden works of dishonesty, by all the close, secret sinnes committed in the world; For were conscience ready to testifie, it would follow thee as close as the shadow to the body, as Asahel did Joah: Oh then let such clandestine sinners be afraid! for though conscience be

now stupified, yet this will one day be the gnawing worme in thee that will never die.

SECT. IV.

The Corruption of Conscience in accusing and excusing.

THe next particular is, That in those actings of conscience which are said to be accusation and excusing, even herein will appear wonderfull pollution. It is (as you heard) grosly defiled in application, and in bearing witnesse; now we may hold it grievously wounded also in regard of these actings, Rom. 2. 15. The Apostle speaking of conscience, which is even in Heathens themselves, he saith, It beareth witnesse with them, and thereupon their thoughts are accusing or excu∣sing one another. But if we do consider, how naturally conscience behaveth it self in these workings, we shall have cause to be astonished at all the evil which is come upon us; For in the duty of accusing is it not wholly silent? Do not men runne into all excess of riot? Do they not imbrace any wickedness suggested? Yet where is that Murmuratio and remorsus, as they express it? Where is that regreting, that smiting of conscience which ought to be? Oh how busie is the Devil (as when he possessed some bodies to make them dumb) so also to make thy conscience dumb! It is judged by Divines to be an exceeding great mercy of God, that he hath left a conscience in a man, for if that had not some actings, there would be no humane societies, the world would be like a Chaos as it was at first, only conscience is a bridle to men, and a curb to their impieties, but when this is so corrupted, that it cannot do its office; though sinnes be commit∣ted, yet conscience will not accuse, will not condemn; What hope doth then remain for such an one? Conscience is called by Bernard, Speculum animae, the souls Looking glass, by beholding thy conscience thou mayest see, what are thy sinnes, what are thy duties, what is to be repented of, what is to be reformed: Oh that those who look often into the glass for their bodily faces, (so as to spie every spot, and to mend an hair if it be not handsome) would more consult with this spiritual glass, their conscience would shew those deformities, those corru∣ptions that they are not willing to take notice of; onely here is the difference, the material glass will faithfully represent what thou art, it will not flatter; If thou art polluted, deformed, it will discover thy face as it is, it will not flatter thee, but conscience is a glass that may be corrupted to make thee appear fairer then thou art, but if clean and pure, then it will not favour thee; But as you see it was with David, when he had numbred his people, presently his heart smote him, such power it will also have over thee: This accusation is called smiting, because of the strong impression it maketh upon the soul; Conscience is also cal∣led a Book, and the Scripture may intend this as part, Revel. 20. 12. where at the Day of Judgement it is said, Books shall be opened, and the dead were to be judged according to what is written in those books; One of these books that must be opened, and by which men shall be judged is conscience, that is the debt-book, the Dooms-day-book; There is no sinne committed, but there it is set down and registred, and one day it will be found there, though now for the present thou takest no notice of it: As conscience is a book, so as Bernard said (De In∣feriori domo) All books are to reform this book, all other books that are writ∣ten, yea the Bible it self, they are to amend this book of conscience. This book thou art to read every day, yea conscience is not only a book, but it's the Writer, the Recorder also; Conscience is the souls Secretary or Register, and faithfully sets down every sinne, Item, This day such oaths, such lies; Item, Such a

drunken fit; Item, Such omission of duties; Thus conscience should do its work; But oh how negligent and sordid is conscience herein! What foul acts may be committed, and yet not the least sting or gripe of conscience? We have a re∣markable instance of this in Joseph's brethren, when they had so cruelly and blou∣dily dealt with their brother, throwing him in a pit, and as to humane conside∣rations' fully destroyed him, yet faith the Text, They sate down to eat and drink; What presently after such an unnatural sinne, to find no Scorpions in their brests, as it were, but to sit down and eat? Genes. 37. 25. as if no evil had been perpetrated; What an adamant or rock were these mens consciences turned into? And is not this the state of many men, and that after the commission of such sins, which even nature may condemn for.

And as from the second act, which is excusing; here we have large matter to treat upon, Who can comprehend the length, and depth, and breadth of the evil of conscience in this very thing? To excuse, to clear, to justifie a mans self: Did not conscience thus in the Jews of old? Did not conscience thus in the Phari∣sees? Doth not conscience thus in the breasts of all civil and moral men? Whence is it that they can say, God, I thank thee I am not as this Publican, I am no drunkard or swearer, and therefore bid their souls, Take all rest? Is not this because conscience is turned into a Camelion, to be like every object that it stands by? Thus it is with their conscience excusing all they do, flattering a man, say∣ing. His estate is good and secure, they are not such sinners as other men, whereas if conscience were well enlightned and informed out of Gods Word, in stead of excusing it would impartially accuse and condemn.

Thirdly, Conscience is polluted in a further acting which it hath, for when ap∣plication, witnessing and accusing will not do, then it terrifieth, which you heard was smiting. Conscience fals from words to blows, Acts 2. 37. It is there no∣tably expressed, They were pricked in heart, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it was as if a dagger had been stabb'd into them, and thus it did work upon Felix, insomuch that it made him tremble. Thus it did upon Cain and Judas; Now conscience naturally is greatly polluted in this thing, for either it doth not at all give any blows, or if it do, it is with slavish servile and tormenting thoughts, that it maketh the sinner runne from Christ, and doth indispose him for any mercy and comfort; But of this more in it's time.

Fourthly, Conscience hath a further and ultimate work or acting in a man, and that is to judge It is a witnesse, an accuser and a Judge also. There is a Tri∣bunal should be erected in every mans heart, where conscience is to sit as Judge, and this Court of conscience is daily to be kept. This is no more then when Psal, 4. we are commanded To commune with our own hearts, and be still; when we are commanded To search and try our wayes, or 1 Cor. 11. To judge our selves that we be not judged. This is the great duty which not onely Heathens commended Nosce teipsum, and Tecum havita, and which another complaineth of the neglect thereof, In se nemo tentat descendere, but it is very frequently commanded in the Scripture, as the foundation and introduction into the state of conversion, as a constant duty in persons converted to prevent Apostasie. But who is there that doth keep a daily Court thus in himself? That which Pythago∣ras, Seneca, and Heathens have admired, To examine our selves, What have I done to day? Wherein have I sinned? In what have I exceeded? This Christi∣ans, though inlightned by Gods Word, are horribly sloathfull and carelesse about: When is this examination, this scruteny set up? When are thy actions, thy thoughts called to the barre, and judgement given against them? Now this judgement of conscience is seen about a two-fold object, Our Actions, and our Persons; our Actions, they are to be judged, Whether they be agreeable with the Word of God, or no? Whatsoever thou undertakest, and art not perswa∣ded of in conscience as lawfull, is a sinne, Rom. 14. Whatsoever is not of faith

is sinne: Now examine thy actions, thou prophane man; see whether they will bear the Touchstone or no: Doth thy conscience tell thee, such wayes are law∣full? Art thou out of faith thus perswaded to do? Look over all thy thoughts, all thy words, thy actions, and weigh them in the balance of the Sanctuary; See whether they be chaff or wheat; Judge them before God cometh to judge them: As our Actions, so our Persons, and the frame and constitution of our souls; and here conscience is more unable to do its work, then in the former; For actions (at least many of them) may be condemned by the light of nature, but when thou comest to search thy heart, to judge that, here is much heavenly skill and prudence required: Did the hypocrite judge himself? Did the civil pharisaical man rightly judge himself, what a mighty change would you quickly see on those, who now blesse themselves in their good condition? Had Judas judged himself? Did hy∣pocrites judge themselves? Oh the amazement and astonishment they would be in to see themselves so soul and rotten in the bottom, when they were perswaded all had been well and happy with them! Let conscience therefore set up her tri∣bunal in thy heart, often call thy self before thy self, thy guilty sell before thy condemning self, thy sinfull self before thy judging self; for by reason of conscience a man cometh to have two selves; God hath placed it in man, as an Umpire, or an Arbitrator, to judge the matter impartially between God, and thy own soul, so that it may say that which Christ denied of himself, God hath made me a Judge and a divider, to give to man what belongs to him, to God what belongs to God; but conscience being polluted, is not able to dis∣charge this office: Hence it is, that this Court ceaseth, conscience doth not keep any Assize at all; There is no judgement executed within this spiritual society: Therefore let us groan under the weight of original sinne in this re∣spect also.

Fifthly, Herein conscience is greatly defiled by original sinne, That it is afraid of light, it is not willing to come to the Word, to be convinced, but desireth ra∣ther to be in darkness, that so a man may sinne the more quietly, and never be disquieted. John 3. 19. Christ saith, This is the condemnation, that light is come into the World, and men love darknesse rather then light. As it is with the wicked man, He hateth the light (as our Saviour, John 3. 20.) because his works are evil. Truly thus it is, conscience being naught and rotten, therefore it is un∣willing to be brought to the light: Hence John 16. 7. It is the work of Gods spirit to convince the world of sinne; but this is that the natural conscience cannot abide, it is unwilling to be searched and tried, to be ransacked. This is the rea∣son, why men are most pleased with a formal, drousie, flattering Ministry, they rage at that which is powerfull, particular, heart-searching preaching; They do not love conscience should be touched upon, to have that say, Thou arr the man, and all is, because conscience is afraid of any light or conviction to come upon it; for if that be enlightned, then thou canst not with that delight and security commit thy sinnes, as thou wouldst do; Conscience then would belike Michaiah to Ahab. Thou wilt not abide it, because it alwayes prophesieth evil to thee, and therefore this one thing may discover the vilenesse of every natural mans conscience, in that it desireth to be in the dark, and that which the Church saith to Christ, (Awake not my Beloved till he please;) They say to their conscience, Let not that be awakened, it will take away my comfort, it will make me despair, and thus because they wilfully keep a veil over their conscience, it is no wonder if they die in their sins.

Sixthly, Herein conscience is naturally defiled, That it is subject to many multi∣forme shapes and disguises, it doth appear under so many vizours, that it is hard to know when it is conscience, or when it is something else, farre enough from conscience, yet such is the guile and hypocrisie herein, that a man doth ea∣sily flatter himself with the name of conscience, when indeed it is corruption

in him. It is good to discover that which is a counterfeit conscience, that which appeareth to be Samuel, and in Samuel's cloaths, but is indeed a Devil.

SECT. V.

A Discovery of a counterfeit Conscience.

FIrst, It may not be conscientia, but cupiditas, not conscience, but even a sin∣full lust may put thee upon many things, yet thou flatterest thy self with the scared title of conscience, saying, it's thy conscience, when if thou didst examine thy self, it would appear to be some corruption: A sad mistake and delusion it is to have conscience, (and so God himself) abused, but yet it is very often so; We see it in Saul, when he sacrificed, and so was guilty of rebellion against God, yet he pretended conscience, that he had done well, and all was to serve God thereby. Absolom when he was contriving that unnatural rebellion against his Father, he pretendeth a vow he had made, and so he must out of conscience perform that. Judas when he repined at the ointment poured out on Christs body pretended conscience and charity; but it was lust and covetousnesse moved him: Oh then take heed of treachery herein, lest thou pretending conscience it appear to be thy lust only.

Secondly, It may be thy Fancy and Imagination, which perswadeth thee, and not thy conscience, man consisting of a body as well as a soul, his imagination and phantasie hath great influence upon him, especially when the body may be distempered, as you see in melancholly persons, when humbled for sinnes, and greatly afflicted, it is hard to discern when it is their fancy, and when it is con∣science that worketh in them. It is true, the prophasie ones of the world, they judge all the trouble and wounds of conscience for sinne to be nothing, but me∣lancholly and a meer fancy, because they never found the word of God kindly working upon them, therefore they think there is no such thing in the world, as a wounded spirit, but such will one day find that troubles of conscience are more then melancholly, that it is a worme alwayes gnawing, yea that this is in∣deed hell, for it is because of a tormented conscience, that hell is so terri∣ble, yet though this be so, it cannot be denied, but that sometimes in hum∣bled persons there may be conscience and melacholly working together, for the Devil he loveth to move in troubled waters, and melancholly is called Balneum Diaboli, but this may be cured and removed by medicinal helps, whereas consci∣ence is only pacified and quieted by the blood of Christ.

Thirdly, Custome, education and prepossessed principles, these may work upon a man, as if they were conscience. Many men are affected in religious things, not out of any conscience, but meerly by custome; They have been used to such things, brought up in such a way of serving of God, and therefore they cry out, to have such usages still, and all because custome hath prevailed over them; These and such like things may appear like conscience in a man; so that our conscience must be greatly polluted, when the very subject it self is not known, when we cannot discern whether it be conscience or corruption that doth instigate thee, when we cannot Sentire illam, quae facit nos sentire, Conscience that maketh us perceive other things that it self is difficulty perceived. for that it is not con∣science, but some other corrupt principle that moveth a man, will easily appear in that it is mutable and changeable according to outward advantages, that which was thy conscience one moneth, is not the next, because there are outward chan∣ges: When Shechem would be circumcised, it was not for conscience, but for

Dinah's sake whom he loved. When Jeroboam erected an Altar, it was not for conscience sake, but carnal policy; So that the mutability of thy soul, turn∣ing as advantages do, this argueth, it's not conscience, but some other cor∣rupt principle in thee, as when they cried Hosannah to Christ, and afterwards Crucifie him.

SECT. VI.

The Pollution of Conscience discovered in many more particulars.

ALthough much hath been said to the discovering of every mans polluted conscience by nature, yet because conscience is such an Abyssus, a deep Sea, wherein are creeping things innumerable, many depravations and defilements; our work shall be still to make a further searching and diving into it: Whereas therefore the last particular mentioned of the natural pollution of conscience, was in regard of the multiformity of it, and divers resemblances of conscience, which yet were not conscience indeed, this bringeth in another particular defilement of some affinity with it; And that is,

First, Suppose that it be not lust or humour, but conscience indeed that putteth thee upon duties, and those commanded, yet how hardly are they done for conscience sake. It's not any lust, but conscience maketh many men pray, hear, and perform such duties, yet it is not conscience that is the motive, it is some other sinister and un∣lawfull reason that insinuateth it self; so that the same duties may be done out of conscience to God by some, and from corrupt sinfull motives by others. The Apostle Rom. 13. 5. pressing obedience to Magistrates (because it might be thought that Christian liberty freed them from any such yoke) he urgeth it, Not onely for fear, but for conscience sake: So that if it had been onely fear to lose their estates, to lose their lives, and not out of conscience to Gods Ordinance, though they did obey, yet it was sinfull and ungodly in them, because of their motive thereunto. This also the Apostle Peter speaketh of, 1 Pet. 2. 19. whence he instanceth in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A conscience of God, (or as we render it) A conscience towards God, as 1 Pet. 3. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It is not to be under∣stood subjectively, as if God had a conscience; for although God have infinite knowledge, and in that sense may be said to be conscious with our hearts of all the evil we have done, yea, knoweth more sin by us then we do by our selves, yet we cannot attribute conscience to God, because the notion of that is to denote the sense and aw of some superior, who beareth witnes of our evil actions, and is able to condemn for them; conscience therfore is in Angels, because they have a superior, they are not to be a rule to themselvs; and Christ also had an holy & undefiled con∣science, which yet because of our sins was greatly afflicted with the sense of Gods wrath; but God having no Superiour, therefore he hath indeed infinite know∣ledge, but not conscience; Hence when the Apostle cals it conscience of God, that is objectively, a conscience which doth respect the will and authority of God, that doth not look to men, to their applause and praise, but unto God: So that herein will appear an universal pollution naturally upon the consciences of all men, that the good things they do, the evil things they abstain from, is not from meer conscience to God, but because of humane and earthly considerations: How many come to our Congregations? How many frequent Ordinances? Is it because of conscience to God, they have a reverential fear of him, they dare not displease him? No, but only the Laws of the Land, or some outward con∣straint maketh them do so, it's not pure conscience: Thus also there are many devoted sonnes of Belial to all prophanenesse, that would with all their hearts

runne into all excesse of rioting, into drunkennesse and uncleannesse, but they dare not, they are kept off as a dog from the bone with a whip: All their desire is towards it, but the penalty and justice which the Civil Magistrate will inflict upon him, this maketh him forbear, it's farre from any conscience towards God that doth restrain them: Oh then bewail the corruption of man in this kind! never in any duties carried out for conscience sake, never abstaining from sin for conscience sake, but because of punishment and the judgment of others. There∣fore in private, though God seeth thee as well as if it were at the Market-crosse, they can runne into all leudnesse: Oh if it were conscience to God, thou wouldst ••ake heed of heart-sinnes, as well as of bodily, thou wouldst be afraid to sinne in secret, as well as in publique, because God is every where, and knoweth all things, and thou hast a conscience towards him! And no wonder if conscience be thus predominantly polluted in natural men, for even in the godly themselves, how often do they find proud, vain, self-seeking thoughts insinuate into them? So that it's not only out of conscience to God they do their best duties: Do not some vain-glorious thoughts like so many thieves secretly creep into the heart, and are ready to rob thee of thy treasure? It is true indeed, to the gracious heart these are a burden, and therefore with Abraham, they drive away these flies from the Sacrifice, yet they come again; They do Repellendo tenere, and tenendo repellere, as Tertullian in another case; they beat them back, and yet they hold them also: they strive with them, and yet imbrace them: Thus many a sinfull motion and vain thought, is like Bernard's unclean suggestion, which he found, Blande onerosa displicendo placens, and Placendo displicens, kindly troublesom, and coming in with a displeasing pleasure; Insomuch that the godly themselves find the weight of original corruption upon their consciences in this respect, even till their last hour; They do not, they cannot find their conscien∣ces so purely and sincerely drawn out to God, in the duties they perform, as they do desire. Paul indeed 2 Cor. 1. 12. saith, Our rejoycing is this, the testi∣mony of our conscience, that in simplicity and godly sincerity, not with fleshly wis∣dome, we had our conversation in the world. And again, 2 Cor. 2. 17. As of God in the sight of God we speak in Christ; Here was conscience and pure conscience, as to any fundamental deficiency, yet not perfectly pure, for Gal. 5. he saith, The flesh lusteth against the Spirit, so that wheresoever the Spirit is, there the flesh in some measure lusteth against it: Oh them let even the most holy bewail original sinne in their consciences, even in this respect! That councel given by Paul to godly servants, Colos 3. 17, 18. That what they did, they should do it in singlenesse of heart, fearing God; They should do it heartily, as unto God, not unto men. The same are all the people of God bound to do in their service to God: Oh how unworthy is it in religious duties to have an eye to man! who will praise or dispraise, if conscience were the motive, thou wouldst neither care for good or bad report; And this pure conscientious working is especially to be attended unto by such who are in publick Office; The Civil Magistrate, if he punish an offender, not because he deserveth it, but from malice, or other sinister respects; Though he cry out and pretend conscience and justice a thou∣sand times over, yet God looketh upon him as an unjust Magistrate, though the thing he doth is just. Thus it is also in the Ministers of the Gospel, if they preach the Word diligently and constantly, but yet the principal mo∣tives, are either vain glory, or a mereenary respect unto the profit and temporal advantage more then the soules of people, and the glory of God, here also that is done, which conscience requireth, but not upon consci∣entious motives; we doe not these things as of God, in the sight of God. But I must not be too long in this particular, although indeed we can never say enough herein, it is such a close insinuating sinne into all mens breasts.

Secondly, The natural conscience is grievously polluted by original sinne in regard of the limited and partial conviction, or illumination that it is apt to receive. Conscience will receive light but at a little cranny or hole, it will be convinced to doe some things, especially if of no great consequence, but the greater and more weighty things they are apt to neglect. This dough∣baked conscience, that is hot on one side, and cold on the other, is the temper of most men: How seemingly religious and zealous in some particulars? And then for dut••ies of greater concernment they are like clods of earth; Our Saviour charged this partial conscience upon the Pharisees, Luke 11. 42. They ti∣shed mint and rue, but the things of mercy and judgement they neglected; The Chief-priests also they were afraid of defiling themselves by entring into the com∣mon-hall, and yet had no scruple about shedding the innocent bloud of our Lord Christ? And what is more ordinary then this? May ye not observe many per∣sons as much moved with rage upon the removal of any needlesse or superstitious Ceremonies, as the Athenians were about their Diana, and yet for grosse pro∣phanenesse and all manner of excessive riot, they are never moved at that, they have no zeal for God's glory, though iniquity abound in every place? Doth not all this discover the hypocrisie and rottennesse of such a consci∣ence? Take heed then thy conscience is not like some creatures begotten of pu∣tride matter, that in their former part have life, but in their later have no∣thing but earth or slime; So, in some part thy conscience is alive, and in other things it is dead: If thy conscience tell thee, It's thy duty to pray, to hear, to keep up Family-duties, and yet withall suffereth thee to do unjust, unclean, and other dishonest things of impiety; This is not right, it is not regene∣rated as yet: So on the other side, If conscience bid thee, Be just and up∣right in all thy dealings, be mercifull and tender to fit objects of charity, and herein thou art ready, but thy conscience doth not at all presse thee to the duties of the first Table, to sanctifie the Sabbath, to keep up Family-duties, to walk contrary to the sinfull course of the world, then it is plain that as yet thy consci∣ence is in the gall of bitternesse, it hath but some partial conviction, not a total and plenary one.

Thirdly, The conscience of a natural man in this also is greatly polluted, In that it is very severe and easily accusing of other mens sinnes, but it is blind about its own, it seeth no evil in it self, while it can aggravate the sinnes of others. Thus conscience, as in other respects, so in this also is like the eye, which can see all other things, but not it self, Matth. 7. 3. Such a corrupt conscience likewise our Saviour chargeth upon the Pharisees, when he calleth them Hypo∣crites, and biddeth them, Pull out the beam in their own, and then the more in other mens. The Apostle also Rom. 2. 1. beginneth that Chapter, Therefore thou art inexcusable (O man) who judgest others, and doest the same things thy self. What is more ordinary then this, to be Eagle-eyed, to spie out the faults and sinnes of others, and as blind as a mole about thy self? David was very zealous against that injurious man Nathan represented in a Parable, and in the mean while did not think that he was the man, that this was his sinne. Judah also was severe against Tamar, who had played the whore, till she sent him the staff and bracelets, that he might see he was the man. Thus you see even godly men are greatly blinded about themselves; no wonder then if the natural man be wholly in darknesse: Oh then pray, and again pray for light to shine into thy own heart! Let conscience turn its eyes inward once more, know the worst by thy self. Think with Paul, I am the greatest of all sinners, with Tertullian, Pec∣cator sum omnium natorum, a sinner with the brand and mark of all sins on me, at least in motion and inclination, say, I see those sins in my self, which the world doth not, none can judge and condemn me more then I can do my self, but the contrary is in every mans natural conscience, he thinketh himself better then

others, he blesseth himself in his good heart, and is a severe censurer of other mens sinnes; Thus he hath those Lamiae of eyes, that he taketh up when he go∣eth abroad, and layeth aside, when he cometh home.

Fourthly, The conscience naturally is defiled, Because of the ease and security it hath, though if it were awakened, and could do its duty, it would not let thee have any rest day or night. And this is one of the main particulars wherein ori∣ginal sinne discovers it self in the conscience; all life, all spiritual tendernesse and apprehension is taken away, that whereas conscience is especially seen in the reflex acts of the soul. To know our knowledge, to judge the actions of the mind and the heart, yea and to judge those judgments; now we can no more do these things then very beasts do, and by reason of this there is a great calmnesse and quietnesse upon the soul. Dives, who had his soul, Take its ease, found no gripes of conscience: And thus it is the condition of all men, whereas conscience would or should pierce them thorow, and be like so many thorns, not in the side only, but all over the body; now it is fallen asleep, and the man is at rest in his sins, though he be on the borders of hell. Thou mayest call this a good consci∣ence, and blesse thy self, because it doth not trouble thee, it doth not accuse thee, whereas indeed it's a senslesse conscience, like a dead member that will feel no pain, if it were on the contrary, then it would be a good conscience, if it did accuse, bear witnesse and condemn thee, then it would be a good conscience; for this is a Rule in Casuistical Divinity, Conscience may be molestè mala, and yet honestè bona; and then on the other side, it may be peccatè bona, and yet honestè mala, Conscience in respect of its troubling and condemning may be evil, and yet in respect of its sanctification good, being awakened by Gods Spirit; and on the other side, it may be good, as sometimes we call it, that is quiet, not ter∣rifying, yet in its constitution, be dead and unregenerate: Do not then flatter thy self, that good conscience thou boastest of, is a bad and evil one, a dead, a senslesse one: Can that be good, which is not inlightned, is not regenerated? Oh how much better were thy conscience, if it did smite thee, terrifie thee, make thee eat with trembling, and drink with trembling! This accusing conscience is farre better, and more preparatory to true peace, then that quiet secure con∣science of thine; so that thou art indeed to mourn over thy conscience, as being dead within thee.

Lastly. As was said of the understanding speculative, so also the same is true of it as practical, which is the conscience, it is grosly defiled originally, Both because it hath lost its subordination to God and his Word, the true rule of conscience, and also its superiority over the will and affections. So that if we look both ad supra, and ad infra, it is greatly defiled; Towards God it doth not keep its subordina∣tion, but naturally fals into two extreams, for sometimes it taketh other rules then the Scripture; as we see in Popery, How horribly is conscience inslaved by the meer commandments of men, where there is no Scripture? Or else on the other side, rejecting the Word wholly as a rule, as those Libertines, who do presse it as a duty to be above conscience, and that a man is perfect, when he can sinne, and his conscience never smite him for it: Many Volumes would not serve to enlarge sufficiently upon conscience its pollution, in both these extreams, and as for the affections and will, conscience hath now lost its power, it cannot rule these beasts, it cannot command these waves: Hence you see so many live in sins against conscience, their lusts are stronger then their conscience: They sin, and they know they sin, and yet are not afraid to commit them: How often in their ad∣dresses to sin doth conscience meet them, as Abigail to David informing of the grief of heart, yea the torments of hell that will be hereafter, yet they will violently go forward: Thus conscience in the croud of lusts is trodden down, as that lord was, when there was so much plenty.

SECT. VII.

The Defilement of Conscience when troubled and awakened.

HItherto we have been declaring the defilement of conscience naturally by ori∣ginal sinne, as it is quiet, stupid, and senseless. The next thing to be done (wherein shall be concluded both this Text, and particular Subject of consci∣ence) is to discover, how greatly it is polluted, and that when troubled, or awa∣kened. In this particular likewise it will appear devoid of true goodness, and any spiritual qualifications; conscience troubled for sinne without Evangelical principles, is like the raging sea, whose waves are tossed with tempests and stormes, vomitting forth nothing but froth and foam, And

[ I] First, Herein is the corruption of it manifested, that when it doth accuse, when it doth trouble, is doth it preposterously, not seasonably, and opportunely: For when is the fittest time for conscience to interpose, to put forth its effectual operation, but before the sinne is committed? To meet a man, as the Angel did Balaam with a drawen sword, before he curse the people: But this it seldome doth, onely when the sinne is committed, when God is dishonoured, when guilt is contracted, then it accuseth, and that not so much as acting under God, to bring about true peace by repentance and faith, but as the Devils instrument to bring to despair, and so from one sinne to plunge into a greater: Thus it was with Judas, how many powerfull and penetrating arguments did he meet with, to awaken his conscience? He had thunder-claps enough to raise and awa∣ken his conscience, though dead, and yet for all that, it never smiteth him, it never accuseth him, till he had committed that abominable and unnatural sin: What predictions? What warnings had Judas to make him fly from this sinne? our Saviour told his Disciples, One should betray him, yea particularly he describeth Judas, he telleth him, He was the man; our Saviour forewarned him of the fear∣full estate of that man, who should betray him, that it had ben better he never had been born; and if anger or threatning would not break him; Our Saviour used love to melt him, He washed his feet, as well as the feet of other Disciples, but still conscience in Judas is like an Adamant, and when all this will not do any good, but Judas cometh with a band of souldiers, as the captain and head of them, he seeth some fall down for astonishment and amazement at the presence of our Lord Christ, yet this neither doth startle him, he hath not so much as any regretting and remurmurating thoughts, but goeth on desperately to ac∣complish his design, and now when all is done, when every thing his wicked heart desired was brought to pass, then his conscience like a roaring Lyon, beginneth to awaken out of sleep and to break its chaines in peices; Then he cryeth out, I have sinned in betraying of innocent bloud; Oh had conscience suggested this before; when the motions to this sinne were first kindled in his breast, had he then cast them out of doores with indignation, this is to betray the innocent, this is to become guilty of bloud! The very thoughts, the very motions are damnable and abominable, And he bolted them out with ha∣tred, as Ammon did his defloured Tamar, then had conscience been regular and also prevvented his future confusion. but it never pricketh, never con∣demneth, till the fact be past, and then when it did so, it was upon the Devils design, to bring him to final despair. This may be seen also in David a godly man, though the issue of conscience its accusation was more comfortable; when David out of vain and ambitious ends, desired to number the people, though Joab withstood it, 2 Sam. 24. which might exceedingly have shamed, David, that a meer mortal man should see that sinfullness, which he did not, yet he will proceed, and the people are numbered, but assoon as David had

done it, then his heare smote him, when it was done; it smote him not, while it was a doing, the nine moneths were spent in numbring of the people; Why not before, then it had prevented the deaths of many thousands? But thus it is, conscience will not seasonably and opportunely bear witness against sinne Consider then the deceitfullness and falseness of thy conscience herein, all the while thou art contriving sinne, purposing, yea and acting of sinne, nothing doth trouble thee, but at last, when sinne is committed, then it ariseth with horror and terror; And do we not see this constant pollution of conscience in most dying persons, when summoned by God, and arraigned by death, when the sentence of death is upon them? Then their conscience flyeth in their faces, taketh them by the throat, oh send for the Minister, let him pray for me, let all that come to me, pray for me. Thus conscience is stirring now; oh but how much better were it, if in thy health time, if in thy strength and power, then conscience had been operative? To have heard thee then cry out, oh my sinnes! oh I am wounded at the heart! oh pray for me! then there had been better grounds to hope, thy conscience was awakened upon true and enduring considerations, such as would continue alwaies, living and dying, whereas such are but sick-suddain fits of conscience, and commonly turn into greater hardness of heart and obstinancy afterwards.

Secondly, Conscience troubled doth naturally discover its pollution, By [ II] the slavish, servile, and tormenting feares which do accompany it: So that whereas the proper work of conscience is, By Scripture-light to direct to Christ, so that the troubles thereof, should be like the Angels troubling of the pool of Bethesda, and then immediately to communicate healing; Now it is the clean contrary, These wounds do fester, and corrode more; The conscience by feeling guilt, runneth into more guilt; so that whereas we would think, and say, Now there are hopes, now conscience stirreth, now he begins to feel his sinnes, we see often the contrary, an obortive, or a monstrous birth after such travailles of the soul; and wherein doth it manifest it self more then by tormenting teares about God? So that if it were possible, the conscience troubled would make a man runne from the presence and sight of God never to be seen by him: Thus you see it was with Adam, when he had sinned, his conscience was awakened, he knew what he had done, and therefore was afraid at Gods voice, and runne to hide himself, such a slavish, servile temper doth follow the conscience, when wounded for sinne. Now all such tormenting feares are so many manifest reproaches unto the goodness of God, and his mercy revealed; The hard thoughts, the accusing imaginations, that there is no hope for thee, that thy sinnes are greater then thou canst bear, or that God will forgive: these dishonour the goodness of God, these oppose his grace and mercy, which he intendeth to exalt in the pardon of sinne. Insomuch that the Atheist, who denieth the Essence of God, is in this respect less hainous then thou, who deniest the good Essence of God, He denieth his natural goodness, thou, his moral goodness, as it were. Is not the great scope of God in the Word to advance this attribute of his mercy, especially in Christ he hath made it so illustrious, and amiable that it may ravish the heart of a poor humbled sinner, but a slavish conscience about sinne rob; God of this glory? So that although it may be the Spirit of God by the Word, that con∣vinceth thee of thy sinne, and affecteth thy conscience, yet the slavishness and servility of it, that is the rust and moth which breedeth in thy own nature, that is not of Gods Spirit.

Thirdly, The troubled conscience discovereth its natural pollution. By the [ III] proneness and readiness in it, to receive all the impressions and impulses of the Devil. That as in the secure conscience the Devil kept all quiet, and would by no means molest; So on the contrary, in the troubled consience, there be en∣deavours

to heighten the trouble, to increase the flame; and he that before tempted thee to presumption, that God was ready to pardon, that sinne would easily be forgiven, now he useth contrary engines, provoketh to des∣pair, represents God as severe, and one, who will never forgive such tran∣gressions, that there is no hope for him, that he is shut out of the Ark, and so must necessarily perish: Thus you see he wrought upon the troubled conscience of Judas, and of Cain, one goeth trembling up and down, and cannot cast off the terrors and horrors which were upon him; The other is so greatly tormen∣ted with anguish of soul, that he hangeth himself: In what whirlepooles of de∣spair, In what self-murders, and other sad events hath a troubled conscience agitated and moved by the Devil cast many into? Now all this ariseth, because the wounded conscience being not as yet regenerated, doth hearken more unto the Devil, then unto Gods Spirit; The Spirit of God through the Word of the Gospel, speaks peace to the broken in heart, offereth oil to be poured into such wounds, holdeth out the scepter of grace; but the troubled conscience heareth not this, believeth not this, but what the Devil, that soul-murderer, and Prince of darkness doth suggest, and dart into the thoughts, that is received and followed; Hence it is that so many have been under troubles of conscience, under terrors of spirit for sinnes for a season, but all this pain in travel was only to bring forth wind and emptiness, all hath either ended in tragical and unbelieving actions, or in a bold and more hardened obstinacy; and the great cause of this hath been the Devils moving in these troubled waters, he hath presently interposed to marre this vessel, while upon the wheel. Know then, that when thy conscience is awakened and grieved, then is the Devil very busie, then he tempteth, he suggesteth, but keep close to the Word, see what the Spirit of God calleth upon thee to do; get out of the crowd of those Satanical injections, and compose thy self in a ferene and quiet manner, to re∣ceive the commands of God in his Word; for the Spirit of God that calleth to believe, to come in, and make peace with God, but the Devil he presseth a final departure from God.

[ IV] Fourthly, The troubled conscience is internally polluted, By that ignorance and incapacity in knowing of what is the true christian-liberty purchased by Christ. I speak not as yet of that main and chief liberty which is freedome from the curse of the law through the bloud of Christ, but in many doctrinal and practical things. The Apostle Rom. 14. speaketh much of the weak conscience, which hath not attained to that solid judgement, as to know its liberty and its freedome from Judaical rites, and all other Commandments of men about the worship of God: Indeed the notion of Christian-liberty may quickly be abused to prophane dis∣soluteness, but yet the true Doctrine about that, was one of the greatest mer∣cies brought to the Church in the first reformation; for there the conscienees of all were grossely intangled and miserably inthralled: yea, their Casuists, who took upon them to resolve and direct conscience, they were the greatest tormentors of all, insomuch that they then seemed to be in a wilderness, or rather under an Aegyptian bondage, wherein were many lawes and Canons▪ many Doctrines and opinions that were as Luther expresseth it about one homi∣cidissimae: Now to this bondage the conscience of a man is more naturally prone, then unto any obedience to the true commands of God. Indeed the conscience of man naturally is miserably polluted about the knowledg of those tyes and obliga∣tions that are upon it, for sometimes it contracteth and, limiteth them more then it ought: Hence it is that a man, yea a godly man may live in the omission of many duties, in the commission of many sinnes, and yet not know that he doth so, and all because we do not study the extent of the obligation of con∣science, and from this it is that many good men have endeavoured to grow in more knowledge, to study the commands of God obliging of them, and

upon enquiry have found cause to do those things they never did before, and also they would not for a world walk in the same paths they once did. Thus Melancthon remembring his superstitition while a Papist, Quoties cohorrui, &c. How often doth horror take bold on me, when I think with what boldness I went and fell down before Images, worshipping of them? This is one great pollution of conscience, not to know its divine obligations that are upon it: But then on the other side, the conscience smitten about sinne, is many times prone to stretch its obligations beyond the due line, they judge sinnes to be where there are none. They make duties where God hath not required, and all because the troubled conscience is like a troubled fountain, a man cannot see clearly the face, neither are we then able to judge of any thing truly. It is a rule in Philosophy, Quicquid per humidum videtur, majtu apparet; Every object through an humid, ormoist medium, appeareth greater then it is, thus also doth sinne and duties through a grieved wounded conscience: therefore for want of the true knowledge of our Christian-liberty, there is a scrupulous conscience, called so, because as little stones in the shoe hinder the feet in going, so doth the scrupulousness and timerated thoughts much annoy in a Christian walking. These commonly are without end, as one circle in the water begets another, or (as Gerson resembleth it,) like one Dog that barketh, setteth all the Dogs in the Town on barking, so doth one scruple beget another, and that many more: Now although a scrupulous conscience may be for the main tender and good, yet the scrupulousness of it ariseth from the infirmity and weakness thereof, and maketh the soul paralytical in all its actions; These scruples make a man very unserviceable and to live very uncomfortably, and although God in great mercy doth many times exercise the truly godly sadly with them, thereby to humble them, to keep them low, to say with Agur they have not the understanding of a man, to be kept hereby from gross and foul sinnes, yet they are to be prayed against, for these scruples are like the Aegyptian Frogs alwaies croaking, coming into the chamber, and in at every window, thereby disturbing thee in thy duty. If thy conscience were sound and clear, the light thereof would quickly dispell these mists.

Again, From the blindness of a troubled conscience, cometh also the sad and great doubtings upon the heart, whereby the soul of a man is distracted and divided, pulled this way and haled that way, Rom 1. 14. The Apostle speak∣eth at large about a doubting conscience, and sheweth how damnable a thing it is to do any thing doubting, whether it be a sinne or not. A doubting con∣science is more then a scrupulous, for Divines say a man may go against a a scrupulous conscience; because the conscience is for the main resolved that such a thing may lawfully be done, only he hath some feares and some jealousies moving in him to the contrary. But a doubting conscience is when Argu∣ments are not clear, but a man stands as it were at the end of two waies, and knoweth not what to do: now if conscience were well inlightned and informed out of Gods Word, it would not be subject to such distracting doubts, but because of its natural blindness, therefore it is at a stand so often. Hence

In the last place, it becomes from a scrupulous doubting to a perplexed con∣science, so insnared that what way soever he taketh he cannot but sinne, if he do such a thing he sinneth, and if he doth it not he sinneth, as in Paul, who thought himself bound to set himself against Christians, if he did persecute them it is plain he did sinne, if he did not he thought he sinned. It is true, Casuists say, Non datur casus perplexus, there cannot be any case wherein there is a necessity of sinning, because a man is bound to remove the error upon his conscience, but yet the ignorance and blindness of man doth bring him often into that perplexed estate.

There remain two chief particulars, wherein the pollution of a natural and troubled conscience is observable. which are

In the sixth place, A proneness, to use all unlawfull meanes, and to apply false remedies for the removall of this trouble.

Seventhly, A direct and open opposition to what is the true evangelical way, appointed by God for to give true peace and tranquillity to such a conscience. Be∣fore we descend to these particulars, It is good to take notice of some general Observations, which will greatly conduce to clear the particulars.

What a blessed Thing it is to come well out of the pain of a trou∣bled Conscience.

FIrst, That it is a most blessed and happy thing to come out of a troubled con∣science, in a goood, safe, and soul-establishing way. For this womb of con∣science, when in pain and travail, is apt to make many miscarriages, yea sometimes it is so farre from having any joy, that a man-child is born (I mean the true fruit of holiness produced) that there is a monster brought forth in the stead thereof. Doth not experience and Scripture confirme this, that many have come out of their troubles of conscience, with more obstinacy and willfullness to sinne again? That as the wind blowing upon coales of fire, which might seem to extinguish the fire, doth indeed encrease it: Thus these pangs, these gripes of conscience which sometimes they have felt, that made godly friends say, Now there is hope, blessed be God, that maketh them feel the burden of sinne: These hopefull workings (I say) do at last end in a sensless stupidity; Pharaoh for a while, and so also Belshazzar and Felix trembled; Conscience in these did give some sharp stings, but (alas) it came to no good use, so rare a thing is it, to come in a gracious manner out of these waves and stormes upon thy soul: Experience also doth give in full testimony to this; How many do we see that for some time, yea (it may be) yeares have had as it were an hell within them? They have eat their bread, and drunk their drink with trembling and astonishment; They have been even distracted with the terrors of the Lord; but if you observe the later end of such, they have at last grown secure and stupid, as if the Spirit of God had never visited them in such a dreadfull manner: So that we may say to many, What is become of those troubles thou didst once groan under? Where are those feares, those cries, those agonies, thou hadst then? Where are those zealous and fervent workings of heart which did so burn within thee once? Alas, after these meltings and thawings a greater frost and cold hath come upon them; That as sometimes frequent and constant aguish fits do at last end in a consumption: Thus frequent troubles of conscience upon some fits and seasons, do sometimes end in a plain dedolency and stupidity of conscience, never to be troubled more. God hath left thee to be like an A∣daman•• and stone, so that though thou sinnest never so grosly, yet now thy conscience is seared, and thou canst be bold and rejoycing in the midst of thy impieties. Thus you see it's a great consequence for any one labouring under the troubles of conscience, diligently to consider, how he cometh out of them, for now is the time of saving or damning of thee, now is the time thou art in the fire, either to be purged and refined, or to be consumed: Oh pray, and get all thy godly friends to pray, that these troubles may be sanctifie, that they may be blessed to make a through change upon thee! Better never have had such a wounded conscience, such a troubled heart, and then to re∣turne to thy vomit again; for every sinne committed by thee after these trou∣bles

hath an high and bloudy aggravation; Thou knowest how bitter sinne is; Thou hast tasted what gall and wormewood is in it; Thou hast been in the very jawes of hell, hast had some experience of what even the damned feel, and wilt thou go to such sinnes again? wilt thou put these Adders into thy breast again, that have almost stung thee even to despair? Therefore set a Selah, an accent (as it were) upon this particular, thou who hast been a troubled sinner, and see how thou comest to be freed from this spiritual pain.

A great Difference between a troubled Conscience, and a regenerate Conscience.

IN the second place, You must know, That there is a great difference between a troubled conscience and a regenerated, or sanstified conscience. The con∣science may be exceedingly troubled about sinne, have no peace or rest be∣cause of sinne, yet be in the state of original pollution, yet be destitute of the Spirit of Christ: This mistake is very frequent, many judging the troubles of conscience they once had to be the time of their conversion to God, though ever since they have lived very negligently and carelesly, without the strict and lively conformity of their lives to the rule: whereas we see in Cain, in Judas, these had even earthquakes (as it were) upon their consciences, They had more trouble then they could bear, yet none can say, they had a regene∣rated conscience. It is true indeed, these troubles of conscience may be intro∣ductory and preparatory to the work of conversion, but if ye stay in these, and think to have had these is enough, ye grosly deceive your own soules, Act. 2. 37, 38. When Peter did in such a particular, and powerfull manner set home upon the Jews, that grievous sinne of killing the Lord Christ, it is said, They were pricked in heart; Here their consciences were awakened, here were nailes (as it were) fastened by the Master of their Assembly into their soules; yet when they cry out, saying, What shall we do? Peter doth direct them to a further duty, which is, to repent; Those troubles then, those feares and agonies, were not enough, a further thing was requisite for their con∣version. Thou then who art troubled rest not in these, think not this is all, but Press forward for regeneration, without this, though these troubles did fill thy soul, as much as the Lecusts did Aegypt, yet thou wouldst go from begun tor∣ments here, to consummate torments hereafter. It is true, a gracious regenera∣ted conscience may have its great troubles and agonies, be in unspeakable disquietings, but I speak of such who are yet only in innitiatory troubles, who are (as yet) but in the wilderness, journying towards Canaan; all these trou∣bles do not inferre regeneration, but are therefore brought upon thee, that thou maist be provoked to inquire after this new creature.

What may be the Causes of the trouble of Conscience, which yet are short of true saving Motives.

IN the third place take notice, of what may be the cause and motives which may make thy conscience awakened and troubled, which yet are not from true saving principles.

1. The commission of some gross and hainous sinne against conscience; this may

work much terror. The very natural light of consciene in this particular is able to fill the soul with feares, Rom. 2. The Heathens had their consciences acusing of them. We read of Nero, that after he had killed his mother Agrip∣pina, he was so terrified in his conscience, that he never dared to offer sacri∣fices to the Gods, because of the guilt upon him, yea, and as Tertullian (lib. de animâ cap. 44.) observeth from Suetonius, after this parricide, he who in his former times never used to dreame (it's noted of him as a rare and strange thing) was constantly terrified in his dreames with sad imaginations. Thus you see natural conscience upon the committing of some gross sinne, hath power of it self to recoil and with heavy terror to overwhelm a man. Some also do relate of Constantine, that having been the cause of the death of his eldest sonne Crispus, upon groundless suspicious, was greatly tormented in his conscience, not knowing what to do, and thereupon was advised to re∣ceive the Christian Religion, in which alone there could be found an expiation for so foul an offence.

2. The trouble of conscience may arise from some heavy and grievous judge∣ment that hath overtaken us. Conscience may lie asleep may yeares; the sinnes thou hast committed long agoe may be almost forgotten, and yet some judgement and calamity, falling upon thee afterwards, may bring them to mind: Thus Joseph's brethren, whose consciences were so stupid (as you heard) that upon the throwing of their brother into the pit, they could sit down as if nothing a••led them; many yeares after, when they were in anguish of mind by Joseph's severe carriage towards them, Gen. 42. 21. Then they said one to another, We are very guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear, therefore is this distress come upon us; so that some unexpected calamity may be to us, as the hand-writing on the will to Belshazzar, making conscience to tremble with∣in us.

3. God as a just Judge can command these Hornets and Bees to arise in thy conscience. It is plain, Cain, when he set himselfe to build Townes, thought to remove that trembling which was upon him, but he could not do it; how many have set themselves with all the might they could to be delivered from this anguish of conscience and could not? because God is greater then our conscience, if he command terror and trembling none can expell it. This troubled conscience is threatned as a curse to such, who did break the Law of God, Deut. 29. 65▪ 67. The Lord shall give thee a trembling heart—and sorrow of mind—In the morning thou shalt say, would God it were day—for the fear of thy heart. Here we may observe, that God can, when he pleaseth, strike the heart of the most jolly and prophane sinner with such a trembling consci∣ence, that he shall not have rest day or night; and when God, after much patience abused, doth smite the soul with such horror and astonishment many times: This never tendeth to a gracious and Evangelical humiliation, but as in Cain and Judas is the beginning even of hell it self in this life. So fearfull a thing is it to fall into the hands of the living God, when provoked, Heb. 10. 31. For in such (as ver. 27.) there is a certain fearfull looking for the indignation and wrath of God, which will devour the adversaries.

4. This troubled conscience may, and doth often come by the Spirit of God con∣vincing and reprooving by the Word, especially the law discovered in the exactness and condemning power of it. Joh. 16. 8. The Spirit of God doth reproove or con∣vince the world of sinne; Now conviction belongs to the conscience princi∣pally; and indeed this is the ordinary way for the conversion of any; Gods Spirit doth by the Law convince and awaken conscience, making it unquiet and restless, finding no bottome to stand upon; it hath nothing but sinne, no righteousness to be justified by; the law condemneth, justice arraigneth,

and he is overwhelmed, not knowing what to doe; This is the worke of Gods Spirit; and of this some do expound that place, Rom. 8. 15. Ye have not received the spirit of bondage again to fear, but of adoption; It is the same spirit which is called the spirit of bondage, and of Adoption, onely it's cal∣led so from different operations; It's the spirit of bondage, while by the Law it humbleth us, filleth the conscience with fear and trembling; not that the sinfulnesse or slavishnesse of these fears, opposing the way of faith, are of the Spirit, but the tremblings themselves; and it is the Spirit of Adoption, when it rebuketh all tormenting fears, giving Evangelical principles of Faith, Love and Assurance; Now these fears thus wrought by the Spirit of God in the Ministry of the Word, though they be not alwaies necessary antecedents of con∣version, yet are sometimes ordained by God, to be (as it were) a John Baptist, to make way for Christ.

Lastly, These troubles of conscience may arise (through Gods permission) from the Devil: For when God leaveth thee to Satan's kingdome; as it was the case of the incestuous person, to be buffeted by him, tempted by him, you see he did so farre prevail with him, that he was almost swallowed up with too much grief: Therefore when God will evangelically compose the con∣science by faith in Christs bloud, he taketh off Satan again, and suffereth him not to cast his fiery darts into us any longer.

The false wayes that the wounded Conscience is prone to take.

THese things explained, Let us return to consider the pollution of natural conscience in the two particulars mentioned, whereof

The first is, That the wounded conscience for sinne is very ready to use false [ VI] remedies for its cure. These stings he seeleth are intollerable, he cannot live and be thus, he taketh no pleasure in any thing he hath, but he cometh not to true peace, for either they go to carnal and sinfull wayes of pleasure, so to remove their troubles, or to superstitions and uncommanded wayes, of de∣votion, thinking thereby to be healed: The former too many take, who when troubled for sinne, their hearts frequently smite them, they call this Me∣lancholly and Pusillanimity; Tush, they will not give way to such checks of conscience, but they will go to their merry company, they will drink it a∣way, they will rant it away, or else they will goe to their merry pastimes and sports: Thus as Herod sought to kill Jesus as soon as he was borne, so do these strive to suffocate and stifle the very beginnings and risings of con∣science within them: Oh wretched men prepared for hell torments! Though now thou stoppest the mouth of conscience, yet hereafter it will be the gnawing worme; It's this troubled conscience that makes hell to be chiefly hell; It's not the flaming fire, it's not the torments of the body that are the chiefest of hels misery, but the griping and torturing of conscience to all eter∣nity; This is the hell of hels.

Others, when none of these means will rebuke the stormes and waves of their soul, but they think they must perish, then they set themselves upon some superstitious austere waies, as in Popery, to go on Pilgrimage, to en∣ter into some Monastery, to undertake some bodily affliction and penal∣ty, and by these means they think to get peace of conscience; but Luther found by experience the insufficiency of all these courses, That all their Casuists were unwise Physicians, and that they gave gall to drinke in stead of honey.

[ VII] In the next place therefore, This pollution of a troubled conscience is seen, In it's opposition to Christ, to an Evangelical Righteousnesse, and the sway of be∣lieving. Conscience is farre more polluted about Christ and receiving of him, then about the commands and obedience thereunto; for naturally there is some∣thing in conscience to do the things of the Law, but the Gospel and the Doctrine about Christ is wholly supernatural and by revelation: Hence although it is clear, That the conscience truly humbled for sinne ought to believe in Christ for expiati∣on thereof; Yet how long doth the broken heart continue ignorant of this duty? Their conscience troubleth them, accuseth them for other sins, but not for this, of not particularly applying Christ to thy self for comfort, whereas thou art bound in conscience to believe in Christ, as well as repent of sinne; I say, thou art bound in conscience, and if thou doest not by particular acts of faith receive Christ in thy arms, as Simeon did bodily, but then spiritually, thy conscience is to trouble thee, and to accuse thee for it; But how averse and froward is the troubled conscience in this particular? How hardly instructed evangelically? How unwilling to rest upon Christ onely? Their conscience that is very tender about other sinnes, thinketh it no sinne not to apply Christ, yea it disputeth and argueth against it; but at last such broken hearts know, that they are to make conscience of the premisses, as well as the precepts, conscience of faith as well as repentance, Heb 9. 14. The Apostle there teacheth us, That it is the blood of Christ, which purgeth the conscience. Run not to any thing, but to the bloud of Christ; when thou art slung, behold this Serpent; Let thy conscience be Evan∣gelical, as well as Legal; The Gospel is Gods Word, as well as the Law, and by that thy conscience is obliged to lay hold on Christ for pardon.

CHAP. III.

Of the Pollution of the Memory.

SECT. I.

2 PET. 1. 12.

Wherefore I will not be negligent to put you alwayes in remembrance of these things, though ye know them, and be established in the pre∣sent Truth.

THe original pollution of the Mind and Conscience hath at large been declared; We proceed now to the Memory, which belongeth also to the intellectual part of a man: And as Philosophy inform∣eth us, That it is the treasurer which conserveth the species, so Divinity will inform us, That it is an evil treasure, or shop, wherein are stored up all kinds of evil.

The Text mentioned will suppeditate fit matter for this Doctrine. And First, We must diligently explain the words, wherein we may take notice,

1. Of the illative particle, or note of inference, [Wherefore.] He had ex∣horted them, To give all diligence to make their calling and election sure, A necessary duty. We strive to make our outward estate, and the evidences of that sure; but make sure of Heaven, make sure of an interest in Christ; for this assurance will be a cordial to thee in thy greatest extremities, it will make thee above the love of life, and the fear of death. This duty he encourageth unto by the consequent benefit thereof, Hereby an entrance shall be abundantly ministred unto you, into the everlasting kingdome of Jesus Christ; And having laid this foundation, he brings in the infere••e in my Text, Wherefore I will alwayes put you in remembrance of these things. These truths are so necessary, so excellent, that you are to have them alwayes in your mind; and withall, your memories though regenerate are so weak and sinfull, that you need perpetual Monitors and promp∣ters to possesse your souls with these things.

In the second place, we have the Apostle Peter's care, purpose and diligence expressed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will not be negligent; The Vulgar Latine renders it, Incipiam, I will begin Estius thinketh it did read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but that word is never used, and therefore Estius doth from the Latine go to the Greek Copies, which is a practice contrary to the Tridentine Doctrine. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is used for to neglect, to have no regard, to slight and make no matter of a thing, Heb. 2. 3. only when the Apostle expresseth his care negatively, I will not, we must remember that rule given by Interpreters, that Adverbs of de∣nying do often express the contrary with the greater Emphasis, I will not be negli∣gent, that is, I will be very diligent and industrious.

Thirdly, You have the Object matter about which this diligence is exercised, and that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; The word signifieth to bring to mind, to cause to remem∣ber, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth any short writing, whereby any thing is brought to our mind: The word is used in other places, which will be improved in pursuing the Doctrine. This is enough for the present that the holy Apostle doth not disdain to become a Monitor and Remembrancer unto them, being in this an instrument of the holy Ghost, whose work it is to bring things to our mind, which are for∣gotten.

Fourthly, You have the aggravation of this from the time, He will put them in remembrance alwayes; He will be the good Prophet that will lift up his voice and not cease; They must not think his importunity and frequent admonitions needlesse and uncivil; They need this duty alwayes from him, and therefore in season and out of season, he will suggest it to them.

Lastly, There is a further aggravation from the qualification of those he will thus remind, Though ye know and be established is the truth; This is consider∣able, they had the true knowledge of these things, if they had been ignorant, if they had not yet understood these things none would wonder at this diligence, but though they know these things, yet he dare not omit this importunity. Again, though they did know, yet they might be wavering and staggering, ready to apostatize from this they did know; No, they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, established, firmly setled and fixed, and yet their minds and memories need many divine helps to excite and stirre them up, yea this duty upon their memories is so great and ne∣cessary, that the Apostle further amplifieth himself herein, as if enough could not be said about it; For at the next verse, he giveth us a reason of this faithful∣nesse and diligence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I think it fit, or just and righteous; It did belong to him as an Apostle, he could not do what was his duty, if he did fail herein, and that not for once, but continually, as long as he was in this Taber∣nacle, he calleth his body a Tabernacle, that is, Nomen pastorale, and militare, it denoteth the shortness and brevity of his abode in the world, and then the great hardship and difficulty he was to conflict with; It implieth, he was but a stran∣ger here, as all the godly are; and therefore whereas the Cretians called those places they had on purpose to receive and lodge strangers in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the same word did the Church use and apply to the Burial places of believers, signifying hereby, that they were pilgrims and strangers: He useth also a significant word for his death, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is applied to the people of Israel, when they came out of Egypt, a place of bondage, and the Ironsornace. so is this world to the godly, therefore death is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now in this expression also is couched a rea∣son, why he will not cease to put them in mind of these truths, for he shall not be long with them, he will work while he hath day; he remembers that command of our Saviour, Negotiamini, work be diligent merchants to increase spiritual gain, while I come.

Again, There is another latent reason of this duty in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to stirre up; It is used of those who awaken any out of sleep, Luke 8. 24. So that this supposeth even the memories of the most godly to be, as it were, dull and sleepy, very heavy and negligent about what they ought to be diligently exerci∣sed with But yet the Apostle hath not said all his mind herein, for vers. 15. he professeth this care of his for the good of their memories shall extend even after his death, I will endeavour that after my decease, you may have these things alwayes in remembrance. Now that would be done by these very Epistles, they would be as continual memento's to them. See then here the godly zeal and faithfull dili∣gence of a godly Pastor, it extends to the future as well as the present, he is afraid after his decease, all he had preached should be forgotten; And doth not expe∣rience sadly confirm this? After the death of a godly Minister, How quickly are all his labours, all whose precious truths he had made known forgotten, as if they

never had such a Preacher amongst them? However, if these soul-saving truths be forgotten, Peter will take care that the sinne should not lie at his door, he will be faithfull to do his duty. And Chap. 3. 1. take notice how again he taketh up this profession of his care and zeal to help their memories. He wrote both these Epistles to stirre up their pure minds by way of remembrance. Their pure minds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as are discovered and tried (as it were) by the Sunne∣beams, the least more, any vain thoughts or sinfull motions are discovered and abandoned, yet though they have such pure minds, he writeth Epistle upon Epi∣stle to stirre them up by remembrance; and as if all this were not enough to quicken up their memory, the Apostle Jude writing to the same persons doth al∣most write the same things verbatim, which the Apostle Peter had written in this second Epistle, and vers. 4. he proclaimeth this to be his end, To put them in remembrance, though once they knew this; It was for their memories sake by way of exhortation, not for their understandings by way of instruction. Now from all this we may gather,

That such is the weaknesse and sinfulnesse of the memory, and that even in the regenerate, that they need daily divine helps to provoke it to its duty. And whereas the sinfulness of our memory may be two wayes, either actually by a wilfull forgetting of holy things, and a carelesse neglect of them; or original, where∣by the memory through Adam's fall, as well as the other parts of the soul, are become all over unsanctified, and hath no sutablenesse or proportion to divine objects and holy duties. I shall speak of this later, though as expressing and em∣ptying it self into actual and wilfull forgetfulnesse, for of this original and native pollution of the memory, must we understand this Text in a great measure, which the Apostle by frequent filing would get off, as so much rust, seeing he writeth to those that are sanctified, and as also he speaketh of this as a permanent and an abiding weaknesse in them; Now in the regenerate all contracted habits of sinne, are expelled by vertue of the new birth; And as for actual sinnes, they are transient, so that there remaineth no other defilement, but original, and the re∣liques or immediate products thereof: If then the most holy do need quickning helps to their memory, because of the dulnesse and slownesse in it about holy things; It is plain, the memory, as well as the other faculties of the soul, is de∣praved by original sinne; and if in the sanctified person the memory hath this partial and gradual sinfulnesse in the unregenerate, and natural man, it must be all over polluted and made unsavoury about any good thing. Observe,

That the memory of every man by nature is wholly polluted by original sinne. It cannot perform those offices and acts for these holy ends, as it was at first in∣abled to do in the state of integrity. It will be very usefull and profitable to ana∣tomize the sinfulnesse of the memory, as we have done of the other intellectual powers, for it is from the pollution of this part that all wickednesse is commit∣ted. The Scripture makes this the character of all wicked men, That they for∣get God. Psal. 9. 17. implying, That if we did remember God, his Great∣nesse, his Power, his holy Will, we should not fall into any sinne: Inso∣much that we may in some sense say, All they evil is committed, because of thy evil and sinfull memory, hadst thou remembred such and such threat∣nings, such and such places of Scripture, they would have preserved thee from this impiety.

SECT. II.

What we mean by Memory.

TWo things must be premised before we enter into the main matter:

First, What we mean by the memory. Aristotle wrote a little Book about Memory and Remembrance (De Memoriâ & Reminiscentiâ) and from him ma∣ny have taken up large and uselesse Disputes herein. It is not my purpose to teach you with these thorns, it is enough that there is acknowledged a sensitive memory, which is common to men with beasts, and an intellective, though that be question∣ed, but against all reason, for the soul separated doth remember, as appeareth in that Parable, where Abraham said to Dives, Sonne, remember thou hast recei∣ved the good things of this life, Luk. 16. 25. Angels also must necessarily re∣member, because all things are not present to them, therefore past things they cannot know, but by way of memory: God is said in the Scripture often to re∣member, but that cannot be properly, because to him all things past and future are as present, so that he cannot be said to remember properly, no more then to fore-know onely such expressions are used by condescension to our capacity. A∣ristotle distinguisheth between Memory and Remembrance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and this (he saith, as farre as is yet observed) no creature can do but man. When therefore I shall speak of the Memory, I shall understand it as it is Remembrance, and as it is Intellectual; for in man we may say his memory is in a great part the understanding, knowing things as they are past. Therefore Austin, and the Master of Sentences following him (though this be disclaimed by many that came after) make three powers or faculties in the rational part of a man, his Vnder∣standing, his will and Memory, which they call the created Trinity, and by it, (they say) is resembled the blessed and increated Trinity; But I shall not dispute this, for I shall speak of Memory as the same with the understanding onely in this particular, as it is carried out to things that are past, for that is the ne∣cessary object of Memory, that it must be past, we do not remember a thing pre∣sent, or a thing future.

SECT. III.

A two-fold weaknesse of Memory.

IN the second place, While we speak of the weaknesse of the Memory about good things, we must take notice of a two-fold weaknesse, a Natural weak∣nesse, and a sinfull weaknesse; a Natural weaknesse is that which ariseth from the constitution of the body, and unfit temperature of the brain, for though the actions of the understanding be immaterial, to know and to remember, yet they require the body as the Organ and the Instrument; So that as the most artificial Musician cannot discover his skill upon an Instrument whose strings are out of or∣der, so neither can the understanding of a man put forth its noble actions, when the body is out of order; Hence we read that some diseases, or other events have deprived men of their memory, so that they have forgot their own name. By this we see, That the soul doth act dependently upon the body, being the form informing of a man, and giving his being and operations to him. Now it's usefull to know this distinction; for many good people, especially when grown in year, do much complain that their memory is gone; They cannot carry away

so much of a Sermon, or from good Books, as once they did, and this doth much grieve them, they look upon themselves as drones, and not Bees, that car∣ry home honey from every flower, but this may support them, that this is a na∣tural affect in the memory, not a sinfull one; For as Aristotle observeth (Lib. de Memoriâ & Reminiscentiâ.) neither in children, or in old men, is there such a capacity for memory, in children, because of the too much moisture; And there∣fore it is (saith he) as if a man should imprint a Seal in the water, which because of its fluid nature would receive no impression, nor in old men is there such a capacity of memory, because of their drinesse and siccity, as if a man should imprint a seal upon a dry peice of wood, it would not receive any forme or character. If then in thy old age, thy memory faileth, know this is a natural imbecillity, as sickness and pain is not a sinne. Others again they abuse this distinction, for when they are urged to holy duties, called upon to remember what hath been preached, then they excuse themselvs with their bad memory, God help them they have an ill memory; but if thou hast a memory for other things, jests and merry tales, or businesses of profit, and no memory for holy things; This is thy sinne, thou hast no memory in the these good things, because thou hast no heart, no delight about them, as is more to be shewed: Yea, I must adde, that though a natural weaknesse in the memory be not a sinne, yet it is the fruit of sinne, and so ought deeply to humble thee, for thy memory would have had no such defects and weaknesses, if Adam had not fallen: As therefore diseases and death, though they be not sinne, yet are the effects of sinne, and therefore we are to humble our selves under them, so thou art to do under thy imperfect me∣mory, though sicknesse or old-age hath much impaired it.

SECT. IV.

OUr work is to discover the sad and universal pollution of the Memory. And by the Memory we mean only the mind, as it extends its actions to things that are past; And thus the Scripture speaketh, 2 Pet. 3. 1. To stirre up your pure minds by remembrance. Tit. 3. 1. Put them in mind to be subject, &c. Mind is there for memory: Thus Austin also maketh memory in a man, to be either the soul, or the power and faculty of the soul: Thus the Latine Etymologers make Memini reminiscere, to come of Mens, yea Minerva made the goddesse of learning, is, Quasi Mineriva, à memini. And common speech amongst us maketh mind and memory all one, as when we say, It was quite out of my mind. &c. So that both the Scripture and the judgement of the learned, yea and the use of the vulgar will allow us to speak of the memory, as nothing else but the mind considering of things as past.

SECT. V.

The great Usefulnesse of the Memory.

BUt before we speak to the discovery of this Memory, it is good to take no∣tice of what use and consequence it is, that so when we shall consider the dignity and serviceablenesse of the memory, we may then bewail the sinfulnesse thereof, for when that is made sinfull, it is as if a fountain were poisoned, of which all must drink: or as the air pestilential, which all must receive in their nostrils: if the memory be corrupted then all is corrupted; Hence (as you heard) all wic∣ked men are said to forget God. Memory is of so great use, as the Heathens made

a goddesse of it, yea they make it to be the mother of the Muses of all Arts, of all Wisdome and Prudence; No tongue can either expresse the serviceable∣nesse of it, or the nature of it, not the serviceablenesse of it; For if there were no memory, there could be no discourse, no civil society; if there were no memory, a man could not take heed of any danger, or prevent any mischief; hence they attribute it to the forgetfulnesse and stupidity of the Flie, that when it is flapt off from the meat, and was in danger of death, yet it will immediately flie to it again: Thus would man without memory plunge him∣self into all misery; If there were no memory, there could be no learning, no humane sciences, for memory is made the mother of them; Yea, if there were no memory, there would be no Religion, no Worship of God, or service of him: Thus both the natural, civil and religious life of a man would be destroyed were there not a memory; So that we are infinitely bound to praise God for this power left in us, and as deeply to humble our selves, that it is so corrupted, that it cannot do its proper acts in a spiritual way at last, thereby to promote our happinesse, our memory helpeth to damn us, not to save us.

SECT. VI.

Of the Nature of it.

ANd as for the Nature of memory, though Aristotle and others after him, have undertaken to say much about it, yet Austin doth much bewail the ignorance and weaknesse of a man in this thing, (l. 10. conf.) calling it, the unsearch∣able recesses and vast concavities of the memory, saying,

It is in vain for a man to think to understand the nature of the Heavens, when he cannot know what his memory is:

Under this difficulty (he saith) he did labour and toil, and yet could not come to any sure knowledge. This is certain, that the things we remember are not in our souls themselves; when we remember such a tree or stone, the tree or stone is not really in us: Hence (saith Austin) we may Dolo∣ris laeti reminisci, and Laetitiae dolentes reminisci, Remember with joy former sorrow, or with sorrow former joy: Yea (he saith) we may Oblivionis remi∣nisci, we may remember our forgetfulnesse; Now if these things were really in us, it could not be but that sorrow remembred would make us sorrowfull, or forgetfulnesse remembred make us forgetfull. The objects then remembred are in us by way of Species or Images, the Phantasmata are there conserved, and when by them we come to remember, then they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Hence (they say) that sometimes a man thinketh he remembreth, when he doth not, yea he cannot tell whether he remembreth such a thing or no, because (say they) the Phantasma is thus absolutely presented, and not as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Even as a man may look upon a picture, either absolutely, as having such lineaments and colour, or relatively, as an Image, whereby we come to remember such an one. But these Philosophical notions about Phantasmata and Species are so obscure, that it is better with Austin, to acknowledge our ignorance of this noble and admirable power in the soul, whereby it doth remember things; whatsoever it be, though given us as an admirable and usefull gift, yet now it is grosly polluted, and is the conserver of all evil and vanity.

SECT. VII.

Demonstrations of the Pollution of the Memory.

THat the memory is thus polluted will appear,

1. By several discoveries thereof. And

2. By the particulars wherein.

In the former way, herein we have a full demonstration of the depraved nature [ I] of our memory, In that we need the Spirit of God to sanctifie and help it; So that one work or office of the Spirit of God is to be a remembrancer unto us about holy things; It's the gift of Gods Spirit to give thee a good memory, to make thee able to remember holy things: This is clearly and unquestionably af∣firmed, John 14. 26. The comforter which is the holy Ghost, I will send in my name, and he will teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. Here we see the Spirit of God hath a twofold office or work to do:

1. To teach us holy things: We are blind and unbelieving, not knowing spi∣ritual objects, till Gods Spirit doth teach us; But this is not all, suppose we be taught and instructed, is all done then? Do we need the Spirit of God no more? Yea. Therefore

2. The Spirit of God putteth it self forth in a further work, which is to bring the things thus taught to our remembrance. As then the mind in respect of understanding and knowing cannot do any thing about what is spiritual without the Spirit of God, so neither can the mind about remembring: Certainly if the memory of it self could do these things, the Spirit of God would be in vain: If the Moon and Starres could give so much light as to make a day, the Sun would be in vain: Hence the children of God do evidently find and feel the work of Gods Spirit upon their memories, as well as their understandings, for in their temptations, how ready to be overwhelmed? how ready to be swallowed up with such thoughts? and then the Spirit of God doth seasonably re-mind the soul of such Promises, of such comfortable Arguments; So also upon the temptation to any sinne, the Spirit of God doth interpose and prevent it by making them to remember such a threatning, such a place of Scripture, and this stoppeth them from the evil they were ready to do, for they are the Disciples themselves, though sanctified and made so eminent to whom this Spirit of remembrancing is promi∣sed as usefull and necessary; If then the Spirits presence and assistance be thus ne∣cessary even to a regenerate mans memory, this argueth the natural defilement and impotency of it to any good thing, for where nature is able, there the Spirit of God is not necessarily required.

A second Discovery of the pollution of the memory may be from the end [ II] of the Scripture, why God would have it written, so as to be a perpetual mo∣nument to his Church. Among other ends this is one, to be a memorial to us, to put us in continual mind of the duties required of us: Thus the Apostle Peter indeavoureth to make believers alwaies remembring of the Gospel by those Epi∣stles he did write to them. It is true, the Orthodox do justly refuse that of Bel∣larmine, who will make the Scripture to be onely utile communitorium, as if that were the chief end, why the Scriptures were written, viz. to serve for our me∣mory only, and not to be a rule of our faith, for he himself doth acknowledge it to be a partial rule: But the principal and chief end, why the Scriptures are delivered to the Church is to be a Canon and Rule to it, so that the Church must not believe, worship or live, otherwise then the Scripture commands: This is not a partial but a total Rule, neither may any thing be added to it, or detracted

from it. But yet we grant also, That the Scripture may have other secondary and subservient ends, whereof this is not the meanest, to be usefull to our memory; And certainly, one great cause of so much evil committed by thee, is forgetful∣nesse of the Scripture; The Apostle James, Chap. 1. 25. doth notably instance to this purpose, for he compareth a forgetfull hearer of the Word, to one that looketh in the glasse, and going away straightway forgetteth what manner of man he was; If therefore we did abide and continue looking in this glasse, take notice what we are by the direction of the Word, how quickly would we reform? He that doth make a practical use of remembring the Scripture, so as to regulate and order his life accordingly can never miscarry. To have the word of God in thy memory against such and such a temptation, would prevent all the evil thou fallest into, John 15. 20. when our Saviour would encourage his Disciples against the hatred of the world, he saith, Remember the Word that I said unto you, the servant is not greater then his master; Remember this truth, and that will make thee suffer more willingly: So John 16 4. These things have I told you, that when the time shall come, ye may remember that I told you of them; To re∣member Scripture in the season, to have the Word of God in thy mind, when a temptation like Joseph's Mistress is soliciting of thee, this will cause, that no deadly thing shall hurt thee; for the word of God is a two edged sword. it's an hammer, it's fire, it's the sword of the Spirit, by it both the Devil, and all tem∣ptations are subdued, Christ overcame the Devil by Scripture. Now if that be not in thy memory, then it cannot be any waies serviceable to thee in the time of need. Exercise your memories therefore in the Scripture, and that not for me∣mories sake, much lesse for ostentation, to shew what a good memory you have above others, but for a practical and holy use; Treasure up such a place against thy drunkennesse, thy whoredoms; Treasure up such a place against pride, earthlinesse and covetous desires; What a precious and excellent memory is that which is like a mine of gold, or an Apothecaries shop, that can from the Scri∣pture presently fetch what Antidotes against sinne, or cordials to revive that he pleaseth? And truly our memory should be filled up only with Scripture conside∣rations. This is the cabinet and choice closet of thy soul; If a man should take his cabinet that was for jewels and precious stones, and fill it only with mud and dirt, would it not be exceeding great folly? No lesse is it, when thy memory is full of stories and merry tales, and in the mean while rememberest not what God saith in his Word, which would be so usefull to thee for thy souls good, acknow∣ledge then the goodnesse of God to thee in providing the Scriptures as an help to thy memory, and withall know that seeing the Spirit thought it necessa∣ry to commit them to writing, hereby is fully declared the pollution and sinfulnesse of thy memory; For in Heaven, when the memory will be fully sanctified and perfected, then there will be no more use of the Bible, we shall not then need to read the Scriptures to quicken up our minds, for all imperfection will then be done away.

[ III] Thirdly, The sinfulnesse and weaknesse of the memory is manifested not only by the end of the Scriptures in general, but also several parts of the word of God are peculiarly so ordered, that they might be the more easily conserved in our memory. Thus when any great deliverances were vouchsafed to the Church, those mercies were made into Psalms and Songs, that for the meters sake, and the pleasantness of the matter, all might have them in remembrance: This method did signifie how dull and stupid our memories are, and how apt to forget the benefits and mercies of God, and therefore our memories are to be helped therein: Thus the 119^th Psalm, is put into an alphabetical order, thereby to further our memory about it, yea there are two Psalms, Psal. 8. 1. and Psal. 70. 1. which have this Title, To bring to remembrance; And the matter of those two Psalms con∣taineth a complaint under afflictions and earnest importunity with God for deli∣verance.

The Spirit of God by instruments made them to be composed for this end, that afflicted and troubled soules should have them in remembrance; and indeed we may say of every Chapter, as well as of those Psalmes, A Chapter to bring to remembrance; yea, of many Verses, A Verse to bring to remembrance; And because the memory is so slow and dull about holy things, you may read of a peculiar command to the Jews in this case; and although the same obligation doth not belong to us, yet it teacheth us all, what for∣getfullness and oblivion is ready to seize upon us about holy things, Numb. 15. 39, 40. God doth there command Moses, to speak to the children of Israel, that they make fringes in the borders of their garments throughout their generations. It was a perpetual Ordinance; And why must this be done, To remember all the Commandments of God: This was Gods special command? The Church under the Gospel may not in imitation hereof prescribe Ce∣remonies, or appoint Images to stirre up the dull memory of man. The Popish-Church commendeth their Crucifixes and their Images upon this account, because so helpfull to the memory, being the Lay-mens Books; But (though the memory be greatly polluted, yet) it belongs not to man, but to God as part of his regality, to appoint what he pleaseth, to stirre up and excite the memory in holy things; God hath appointed other things, the Word, and Ministery, and Sacraments for our memory (as is to be shewed,) and therefore this is a devotion which God will reject, because not having his super∣scription upon it.

Fourthly, That the memory of man is naturally polluted is plain, By the [ IV] Ministry appointed in the Church of God by Christ himself, for one end of that is, to bring us to remembrance. Thus you heard the Apostle Peter speaking, he thought it meet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, just and righteous while he was in the flesh, to put them alwayes in remembrance of these things: so Jude also: Thus Paul injoyneth Timothy, 2 Tim. 2. 14. Of these things put them in remembrance: so 1 Tim. 4. 6. If thou put the brethren in remembrance of these things, thou shalt be a good Mi∣nister of Jesus Christ. He is not a good or faithfull Minister of Christ, tha is not diligent to put you in mind of Scripture-things: The Ministery is not only to instruct the ignorant, to convert the prophane, but also to put int mind those that do know, and are converted. They are like Peter's Cock, upon his crowing, Peter was brought to remembrance, and he went out, and wept bitterly. Every Sermon we preach should bring thy sinnes and thy duties to remembrance. The Spirit of God (you heard) had this office to bring things to your remembrance, and the Ministery is the instrument by which he doth it. Alexander would have a monitor to be alwayes prompting this memento∣te esse hominem; And the Romans, when riding in glorious triumph, would have some to remember them of their mortality. But Christ hath provided a more constant help for thee, to have spiritual watchmen and remembrancers, who are never to cease minding of thee; Say not then, what should I go to hear a Sermon for, I know already as much as can be said? For though that be false, yet if it were granted, you must know, the Ministery is for your memory as well as judgement, and who needeth not to have that often quick∣ned to its duty?

Fifthly, In that Christ hath appointed Sacraments in the Church, which [ V] among other ends are to quicken up and excite our memory; it is plain, that they are polluted, that we are prone to forget all the benefits of God, though never so precious; Sacraments have for their generical nature a sign; They are signs, and that not only obsignatives and in some sense exhibitive, but also commemo∣rative; hence in the very Institution of the Lords-Supper, we have this injun∣ction, Do this in remembrance of me, 1 Cor. 11. 24. Not that the commemo∣ration of Christs death with thankfullness and joy, is the total and adequate

end of the Lords-Supper, as the Socinians affirme, making us to receive no new special influences of Gods grace thereby upon our soules, or any renewed exhibitive Communion of Christ with his benefits to us, but meerly a comme∣moration, of what benefit is past: As (say they) the Israelites, when they ce∣lebrated that publick mercy of deliverance out of Egypt, had not thereby a new deliverance, but only there was a celebration of the old: Thus they would have it in the Sacrament of the Lords-Supper. But the principall and chief end of the Lords-Supper, is to conveigh further degrees of grace and comfort to the true receivers, yet we acknowledge it also a speciall and great end in the Sacrament to be commemorative, and that Christ hereby would have our memories quickned about that infinite love shewed to us in dying for us, Now what can be more demonstrating the naughtiness and sinfullness of the memory then this very thing? For, who would not think that Christs volun∣tary giving up of himself to such an accursed and ignominious death for us, would alwayes be in our minds? Such signal and transcendent expressions of love would be with us rising, and waking, and going to bed, That though the Devil and the world did never so importunately crowd in with their sug∣gestions, yet this should alwayes be uppermost in our hearts and affections; but Christ by this very institution, doth hereby manifest, what dull and stupid memories we have, and that about the greatest mercies that we are capable of: Would it not be strange if a malefactor should forget his pardon, or Ra∣hab forget the scarlet threed in the window, that was to be the preservative of her life? yet our forgetfullness is greater, when we do not remember our Saviour, and his sufferings for us. And for the other Sacrament of Baptism; how greatly is our obligation by it forgotten? how grosly we do forget that covenant with God, and the dedication of us unto God, renouncing the Devil and his lusts? That was appointed to be a commemorative sign; But how sinfull is our memory? for we do (as it were) need another sign to put us in mind of that, and so in infinitum, what little power hath the memory of these Sacraments upon us? Yea, how little do they come in our mind, thereby to improve our duties and consolations?

[ V] Lastly, That our memories are naturally sinfull will appear, If we con∣sider, how it was with Adam in the state of integrity, he was made right, Eccl. 7. which doth extend to the spiritual perfection of all the parts of his soul; As his mind was indowed with all necessary light and knowledge, so his memory also with all strength and vigor; so that forgetfullness of any thing that was his duty, was no more incident unto him, then any other sinne; It was not, because naturally he had a bad or a forgetfull memory, that made him break the Law of God; for if God had created him found and perfect, in all other parts of his soul, only left him to a weak and frail memory, he could not have been happy, either in temporal or spiritual considerations: As his soul was thus perfected, so his body was in a found and well tempered constitution, having no redundancy of humors thereby to hinder the operations of the soul by memory, he was not subject to diseases or old age, or any thing else, that doth empair the memory of man, but now our sun is become a dung∣hill, and our gold dross: As original sinne hath pestilentially insected all parts of the soul, so the memory hath not escaped this pollution; for where it is naturally able, there it is spiritually impotent; when it might remember, if improved and put upon, there is it negligent, and careless: how many say, They cannot remember any good thing delivered to them? press them about the Scripture, and the good truths of God preached to them, and they will justify themselves by pleading the badness of their memory, whereas it is for want of a good heart, and a good will; if thy affections were ardent and burning about these things, thy memory would be more retentive of good

things then they are. Besides, little do you know, what your memory would do, if you did put it upon frequent exercise, few know what their memories could do, if exercised about holy things, because few are industrious and active to put it on work. Austin (lib. 4^to de origine animae.) relateth of his friend Simplicius, how he was desired to repeat verses out of Virgil backwards and forwards, and also the Prose of Tully, with an inversed order, and this he did to their great admiration, yet Austin saith, That Simplicius did solemnly pro∣test, that he never did so before, neither had he ever tried, whether his memory were able for such an exercise or no. By this example. we see, that none know what their memories would do, if they did more carefully and diligently put them upon it. But grant that the memory be naturally impotent, though this you heard be not formally a sinne, yet it is the fruit of it, and so matter of humilia∣tion. Learned men say, That what fit constitution and temperature is required in the brain for a sound and solid judgement, the contrary is for a good and strong memory, and therefore (they say) it is, that a strong judgement, and a strong memory, seldom go together; As (saith Erasmus) the beast Lynx hath a most acute sight, but is a most stupid and forgetfull creature: Now if this be so, then this ariseth from Adam's fall, for no doubt Adam had both a perfect judgement, and a perfect memory, and it cometh through original sinne, that the body is so distempered, that what helpeth for one faculty of the soul, impe∣deth and hindreth the other. The Summe of this particular is, That wherein our memories do now come short of that, which Adam's memory while perfect was able to do, that is either expresly and formally a sinne, or the immediate issue and punishment of sinne.

SECT. VIII.

Wherein the memory of man is polluted.

THis sure foundation then being said, Let us proceed to shew, Wherein the memory of man is so greatly polluted; And that will appear,

First, Very remarkably, If you consider all the several objects which by the Scripture we are daily to have in our memory, and we are naturally in a constant and daily forgetfulnesse of them. Onely it is good to take notice of a distinction which Vossius (De Origine Idolat. lib. 1. cap. 11.) observeth out of Bona∣venture,

That there is a two-fold forgetfulnesse, 1. When the very Species or Images of things are quite obliterated and deleted, this may be called a natu∣ral forgetfulnesse. 2. When though the Species be reteined, and we do re∣member, yet through carelesnesse and negligence, we do not attend to that du∣ty, which should flow from our memory, and this may be called a moral for∣getfulnesse:

And indeed we have too much experience of this later kind of for∣getfulnesse, for how many are there that do remember Sermons, that do carry in their minds several Texts of Scripture, and that against those very sinnes they do commit daily? Now in the Scripture language this is forgetfulnesse, such are said not to remember, because they do not what they ought to do upon their me∣mory. In both these considerations I shall speak of the pollution of the me∣mory.

The first and most signal object of our memory, which the Scripture speaketh of,* 1.4 is God himself; God is not only the object of our faith, and of our love, of our minds and wils, but also of our memory; We should alwaies keep up the remembrance of God in our thoughts,* 1.5 and this would be a most potent Anti∣dote against all kind of sinne; Therefore is all evil committed, because we do not

remember God at that time, Deut. 8. 18. Moses doth there command the peo∣ple of Israel to take heed of trusting in their own righteousnesse and goodnesse, or of attributing their wealth and riches to their own power. But (saith he) thou shalt remember the Lord thy God, implying, That the Sunne and the night can no more stand together, then the remembring of God, and carnal con∣fidence can; the ambitious man, the voluptuous man, remembring God, would find it to be like thunder and lightning upon the soul; This would immediately stop him in his waies of iniquities: Thus 2 Sam. 14 11. that suborned woman of Tekoah in her disguised Parable to David, complaining of some that would rise up against her, to destroy her sonne, she desireth the King to stop the re∣vengers wrath by this Argument, Let the King remember the Lord thy God: Thus when thou art sollicited, inticed to any evil, way, Remember thou God, the infinite God, the just God, the omniscient God, the dreadfull and terrible God in all his wayes of anger. Nehemiah also maketh use of this Argument to quick∣en up the Jews against sinfull fear and cowardise in Gods work, Nehem. 4. 14. 1 said to the Nobles and Rulers of the people, be ye not afraid of them, but re∣member the Lord which is great and terrible. This God complaineth of, Isa. 57. 11. Thou hast not remembred me, nor laid it to thy heart, and therefore were they so propense to all their abominations. These Texts may suffice to in∣form, that our memories ought constantly to be fixed upon God, and no sooner do we let him out of our mind, but immediately some sinne or other is commit∣ted. But how unspeakably is the memory of every man naturally polluted herein? When is God in their thoughts? Amongst those millions and millions of objects which thou dost remember, when is the great God, the just God, the holy God thought on? May you not see it by the bold impiety and undaunted wickednesse of all unregenerate men, that they remember not God? Yea the god∣ly themselves finde in part this pollution upon their memory. Whence arise those carnal feares, those dejected thoughts, Is it not because you forget the greatnesse and goodnesse of God? Bewail thy memory-sinfulnesse, as well as other sins.

2. As the Scripture prescribes the object of our memory (viz) God himself, so it doth instance in one time more then at another; Though at all times God is to be remembred, yet in one time of our age, though there be greatest cause, yet our lusts and desire after other things do greatly hebetate our memory; We have the injunction from Solomon himself, Eccl 12. 1. Remember now thy Creator in the dayes of thy youth; Here you see who is to be remembred, & when he is to be remembred, God is to be remembred, and that in the time of our youth, But do not the strong effects of original sin heightned also by actual sins discover herein most palpable impiety in young persons, they remember their lusts, their pleasures in the dayes of their youth, and God is never in all their thoughts: Oh where may we find a young Timothy, that was acquainted with the Scripturee from his infancy! Where an Obadiah, That feared God from the youth? Do not most young persons live so negligently about holy things, as if they were allowed to be dissolute, as if the things of Heaven and eternity did not belong to them, as if Solomon had said the contrary, Do not remember God in the dayes of thy youth, be not so strict and precise, but follow thy pastimes and pleasures? Thus the very memory of God and holy things is a burden to young persons; They think Solimon spake farre better, Chap. 11. 9. when he saith, Rejoyce, O young man in thy youth, let thy heart cheer thee, and walk in the wayes of thy heart, remove sorrow and evil away; They like this well; This is good, but there is a sting in that which followeth, Know thou that for all these things God will bring thee to judgement; This will quickly damp all thy youthfull jollities. Let then young persons especially bewail the sinfulnesse and forgetfulnesse of their memory here∣in; This is the best and most flourishing time for your memory, now it is put up∣on

to learn either Mechanical Trades, or the Liberal Arts, your memories are most drawn out in inferiour things, but take the advantage to imploy it more about holy things; You hear old persons complain, they have lost their memory, they grow forgetfull, therefore fix your memories upon good things while you may.

3. The Scripture commends the Word of God likewise as the object of our memory.* 1.6 Timothy had learnt the Scripture from his Infancy: The word of God was for this end (amongst others, as you heard) committed to writing, that so we might the more readily have it in our memories, Mal. 4. 4. the Prophet commands them to remember the Law of Moses with the statutes and judgments, yea they were to have such a ready and familiar knowledge of the Word of God, that when they were rising or walking, they were to be speaking of them, Deut. 6. 7, 8, 9. we may there see what care is taken that the Law of God should be alwayes in their mind; but do we not evidently behold the cursed and wretched pollution of mans memory in this particular; Why is it that little children will remember any Songs sooner then the principles of Religion? Why is it that many persons who are not able to remember any thing of the Scripture, or the Ser∣mons they have heard, yet can remember Ballads and Songs, they can remem∣ber their youthfull pranks, and talk of them with delight, but they cannot give any account of the good truths that in their younger years were preached to them? When do ye hear such say, Such a Sermon wounded me at heart, it stic∣keth still upon me, I shall never forget it? Now is not the sinfulnesse of the me∣mory greatly to be bewailed in this particular? If it were holy and sanctified it would take more delight and joy to remember Scripture-truths then any thing else, whereas now thy memory is like a sieve that lets the corn and weighty grain fall through, but the light refuse stuff that it retaineth: Thus what is solid and would do thy soul good, that quickly passeth away: Oh that we could not fay, our Sermons passe away as a tale that is told, for those you do remember, and you will carry a long while in your mind, empty, frothy things those abide long with you! Would you not judge it madnesse in the Husbandman, if he should pluck up and hinder the growth of his corn, and let cockle and tare, with other weeds flourish? Thus thou dost about thy memory, throw away the flours and keep the weeds, whereas thy memory should be like the holiest of holies, nothing but what is select and sanctified should enter therein.

4. That I may not be too long in these instances, The works of God, whether in his mercy,* 1.7 or in his wrath, they are to be the object of our memory. Thus the Scripture speaketh often of remembring his marvellous works. Matth. 16. 19. Christ reproveth his Disciples, because they did not remember the miracle of the loaves; All the great mercies to his Church, all the severe judgements of God upon those that hate him, should be kept in constant remembrance from genera∣tion to generation: But who seeth not the sinfulnesse of our memory in this par∣ticular? What liar remembreth Ananias and Saphira's judgement? What un∣clean person Zimri and Cosbi? What drunkard Belshazzar's hand-writing on the wall?

SECT. IX.

Inferiour Objects of Memory.

WE are discovering the particulars, Wherein the memory of man is so great∣ly polluted; we have instanced in the Object of it, which is God, and the things immediately relating to God; These things we constantly forget, though God gave us a memory chiefly for these things. In the next place, there are Ob∣jects in the inferiour region (as it were) which the Scripture commendeth to our memory, and about that also we shall finde our minds never exercised there∣in. That I may not be infinite, I shall select some few of those Inferiour Ob∣jects. And

First,* 1.8 It is a duty often urged in Scripture, To exercise cur memory about our sins past, to bring them to mind, and accordingly to humble our selves and repent. But is not every mans memory naturally polluted herein? How many sinnes are there committed many years ago? How many youth sinnes which thou never hast a bitter remembrance of? It is not wormwood and gall to thee to think of thy former vanities: Thus the memory well exercised is the introduction to re∣pentance. A man can never repent that doth not first remember; Can he hum∣ble himself for that which he hath forgotten? Ezek. 16. 61, 63 God there makes a gracious Covenant and promise of pardon and forgivenesse to the Israe∣lites; and then he sheweth, that this fire of his love shall melt and thaw their hearts, though like iron, they shall be ashamed and confounded, but how is all this done? by remembring. Then thou shalt remember thy waies, and be a∣shamed, so that it is impossible to set upon the work of repentance and conversi∣on to God, unlesse first thy memory be excited up, unlesse thou look upon thy former life, and remember this have I done, and thus I have lived, such sinnes and follies come into my mind, yea in true repentance thy sinnes will alwayes be in thy memory, when eating, or drinking, or walking, thou wilt be thinking, Oh the wretch that I have been! Oh the beast and fool that I was in such and such impieties! Thus Joh and David remembred the sinnes of their youth, Psa. 51. 3. David acknowledging that murder and adultery which he had committed a year before, yet he saith, My sinne is ever before me. Thus you see in repent∣ance, the memory is wonderfully quickned, bringeth those sinnes to mind that have been committed many years ago, and therefore you have the expression, 1 King. 8. 47. of a people repenting, If they shall bring back to their heart, so it is in the original, we render it, If they shall bethink themselves; By this we see, that in true conversion there is a bringing back again of our sinnes to our hearts, that whereas we had forgot this and that sinne which might be charged upon us; Now we begin to arraign our selves, and bring in a severe indictment against our own souls, for such and such transgressions: Oh then, mourn bitter∣ly for thy evil and wicked memory herein! How many sinnes, how many iniqui∣ties even like the sand on the sea-shore might come into thy mind and amaze thee, giving thee no rest, till thou hadst obtained the pardon of them? But thou art so farre from this, that rather thou strivest and labourest to put them out of thy memory; If thy sinnes come to thy mind, presently thou divertest thy thoughts, turnest thy memory to other things; and thus as the noise of the Cart-wheel, because nearer to us, maketh us not bear the noise of thunder at that time, so other things more delightsome and pleasing, being next in our memory, we wholly forget what might turn to our salvation: Hence it is that natural men love no good conference, no reproof, no powerfull preaching that may bring their sinnes to remembrance, but say as the woman to Elisha, 1 King. 17. 18. What have I to do with thee, O thou man of God? Art thou come unto me to call my

sinne to remembrance? So that herein our desperate pollution is seen, that we bring not our sinnes to our remembrance, yea we voluntarily forget them, use all the means we can, that we may never have them in our minds.

Secondly,* 1.9 The bad or good examples of others we should remember, and ac∣cordingly imitate or avoid them: All the examples of wicked and godly men, should be so many Monuments, so many Memorials to us: The Inscription upon Senacherib his Tomb was, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Whosoever looks on me, let him be godly, by remembring the wrath of God upon me for my evil wayes. Our Saviour (Luke 17. 32.) commands us to Remember Lot's wife; In her we have such an instance of Gods wrath, that it ought never to be forgotten, and there∣fore, saith Austin, turned into a pillar of falt, that she might season us; God had delivered her out of Sodom from the fire and brimstone ready to have consu∣med her, and withall he chargeth her not to look back, but she either out of cu∣riosity, or out of a worldly affection and desire to her goods that were left be∣hind looketh back, upon which God doth immediately punish her in this wonder∣full and unheard manner; Now our Saviour applieth this to every one who ta∣keth upon him the profession of Christ, leaveth off his former conversation, but afterwards returneth to it again: And is not this the condition of too many, that do not onely with Lot's wife look back to Sodome, but even go back into Sodome again? How terrible will the later end of such be? Remember this dreadfull in∣stance, you who for a while give over your prophanenesse and impiety, but af∣terwards fall to it again, such are not fit for the Kingdom of Heaven: Thus also we should take notice of all the good examples we meet with in the holy Scripture, what good men there were, how they lived, and how God blessed them; Our memories should be a good treasury, whereby we should be abundantly furnish∣ed to do the good and avoid the evil, Lege Historiam ne fias Historia, but ra∣ther remember Histories and examples, lest God make thee an example: Thus Heb. 13. 7. they are commanded to remember such who had been guides to them, and to follow their faith, considering the end of their conversation; How holy, blessed and comfortable it was, the godly Ministers and holy Pastors God hath given to his Church, you should diligently remember, taking notice how God was with them in their Doctrine, in their lives, in their deaths; This would much prevent that Apostasle of many into errors, and following after heretical per∣sons; Do but remember how wonderfully God was in the spirits and lives of many holy Pastors in the Church, who did bear witness against such errors, as many now are led aside with: Who would not desire to live the lives, and die the deaths of such holy gracious men?

Thirdly, Another object of our memory commended in Scripture is, The former works of Gods Spirit which happily have been upon us,* 1.10 but we have decayed and revolted. This were alone necessary for many a man, and especially in these times; Remember what love thou didst once bear to the Ordinances; Remem∣ber what delight and sweetness thou didst once find in them, but now thou hast cast them off Thus the Apostle remindeth the Galatians, Gal. 4. 15. Where is the blessedness you once spake of? Once they did so rejoyce in Paul's Ministry, ac∣counted it a blessing of an eminent nature, but now began to slight it. There are also many who have formerly been zealous and active for good things, they manifested their good desires about the things of God to all the world, but now they are become like so many clods of earth, they have forsaken the better part, which with Mary once they did chuse, and are either turned dissolute or earthly, crawling upon the ground like so many worms: Thus these flourishing trees are quite withered, having neither fruit or leaves: Thus the Church of Ephesus, guilty of partial Apostasie, Revel. 2. 5. is injoyned To remember from whence she is fallen; and this counsel is to be given to many persons, Remember it was

otherwise with thee once; Remember it was not so with thee, as it is now; The time hath been thy heart hath been much affected with the word of God preach∣ed; The time hath been thou hadst family-duties, and daredst not to neglect the family-worship of God; But now, What is become of all this Religion, You that began in the Spirit, do you not end in the flesh? Especially your memo∣ries are often to be stirred up and quickned, who have been under many fears and dangers, who have been at the point of death: Oh what thoughts, what reso∣lutions have you made against sinne! What bitter thoughts and apprehensions had you about your former evil wayes? But (alas) how quickly are all those agonies of soul forgotten? In this your memories are very much polluted, that all your vows, all your promises to God, all your fears and terrors are forgotten: Thou that art now imbracing of thy lusts, entertaining thy Dalilah's again, Oh remember what thou didst think of these things, when thou didst look upon thy self as a dying man! Oh remember what woes and wounds were upon conscience! What confident expressions, if ever God did recover thee a∣gain, if ever thou wert delivered again, all the world should see thy repent∣ance and Reformation? These things thou shouldest remember, and shame thy selfe, yea be confounded and never able to open thy mouth to excuse thy self.

Fourthly,* 1.11 The Scripture doth propound to our memory, as a special object, never to slip out of it, The consideration of our later end, the day of death, the day of Judgement, these things are to be constantly in our memory. The neglect of this is made by the Prophet Jeremiah a bitter instance in his Lamentations concerning the people of Israel, Lam. 1. 9. She remembred not her later end, therefore she came down wonderfully; Here the forgetting of her later end is made the cause of all those strange and wonderfull judgements which come upon them: Thus Isa. 47. 7. Babylon is there arraigned for her pride and arrogancy, And she did not lay the judgements of God to heart, neither did she remember the later end of it; And how pathetically is Gods desire expressed, Deut.32. 29. Oh that they were wise, that they understood this, that they would consider their later end; Here you see the summe of all godliness is expressed, in considering our later end: No wonder then if men who forget their death, and the day of Judgement be violently carried on to all excess of riot; For what should stop or stay them in their paths? Whereas didst thou remember, (as Solomon adviseth his young man) That for all this thou must die, thou must be brought to judgement; This would bind him (as it were) hand and foot; Quicken then up thy memo∣ry, whatsoever thou forgettest, do not forget that thou art a mortal dying man, that the day of judgement is coming upon thee, which thou canst not avoid; The memory of this would make thee flie from every enticing sinne, as Joseph did from his mistress.

Lastly,* 1.12 The Scripture requireth, That we should remember the desolation and troubles that are upon others, especially the Church of God. So that although it be never so well with us, though God give us our hearts desire, yet the re∣membrance of the afflictions and straits of others should make us mourn and pray for them: Thus Col. 4. 18. Paul calleth upon them to remember his bonds: So Heb. 13. 3. Remember them that are in bonds as bound with them: What an hard and great duty is this, yet if thou art not a dead member in the body; if spiritual life be in thee, thou wilt remember the sad condition, the afflicted estate of many of Gods children, when thou enjoyest all thy soul longeth for. It was thus with good Nehemiah, he was in the Princes Palaces, he wanted nothing for his own advantage, yet he mourned and was sad from day to day, because he remem∣bred how it was with Jerusalem: See how impossible a thing almost David: ma∣keth it to forget Jerusalem, Psal. 137. 5. If I forget thee, O Jerusalem, let my right hand forget her cunning; If I remember thee not, let my tongue cleave to the

rooff of my mouth; If I preferre not Jerusalem above my chief joy; here is a gracious worthy spirit; see what David resolveth shall be in his memory more then the chiefest good in this world; he will forget his own friends, his own joyes, yea his own self, sooner then the Churches good: now may not even a godly man bewail his forgetfullness herein? Thou mindest thy own estate, thy own family, seekest thy own self, but how little is thy memory about the affaires of the Church? Thou dost not remember how many afflicted Joseph's, how many impoverished, Lazar's there may be in the Church of God? how many exiles and banished persons; how many desirous to take up the crums that fall from thy table; Did we remember the afflictions and straights of others, it would put us more upon prayer for them, and it would also make us walk more thankfully and humbly for our mercies then we do? And thus you see, though the memory be a vast treasure, though it hath infinite recesses and capacious receptacles, yet the Scripture hath prescribed matter enough to fill every corner (as it were) and if the memory were thus frighted, if it were such a good store-house, how happy would it be? whereas naturally it's like a cage of unclean birds, and a den of thieves. I proceed therefore to shew (as it was to Ezekiel about the Jewes) still more abomination in this memory of ours.

SECT. X.

The Memory is polluted in respect of its inward vitiosity adhering to it.

SEcondly, As the memory is thus defiled about its proper objects, so there is [ II] much inward vitiosity adhering to it; And this we may take notice of, as a main one, The dullness, sluggishness, and stupidity of it, especially as to hea∣venly things: who can give any other reason, why good things, holy things, should not be remembered as well as evil and sinfull things, but only the native pollution of the memory? And from hence it is, that there is such a lethargy (as it were) upon the memory; for if Peter, 2 Pet 3. 1, writing to those who were sanctified, and that had pure minds, yet he thought it meet to stirre them up, a metaphor (as you heard) from men asleep, who need to be awakened; how much more doth the memory of a natural man need stirring and exciting? There is then a wonderfull stupidity and sleepiness (as it were) upon the me∣mory, it is even rusty (as it were) and unfit for any use; men do not exer∣cise and put their memories upon practice, little do they know what they could remember, if they did mind it, and exercise themselves to remember what is good; Thou complainest of a bad memory, of a slippery memory, No, it is thy laziness, it's thy bad heart, it's thy want of diligence; Thy memory would be as good, and as active for holy things, as it is for earthly things, if you did put it in practice more, but the memory being naturally dull and stupid, thou lettest it alone, thou never improvest it, never awakenest it, and so through thy forgetfullness thou comest eternally to perish; This lethargy upon thy memory, though a sad disease, yet might be cured, if thou wert real and industrious about it, much praying, and much practising of it in holy things, would make it as expedite, and as ready about good things, as ever it was in any evil things.

In the third place, The memory is naturally unsanctified in this particular, [ III] that wherein it can or doth remember,* 1.13 there it produceth not suteable operations, nor doth it obtain its end. The end of remembring what is good, is to love it,

to practise it, and to imitate it; The end of remembring evil, is to loath it bitterly, to repent of it, and to fly from it: Now herein our memory is grosly polluted, that it never obtaineth this blessed and holy end, whereas if our me∣mories were never so admirable, as that of Symonides, or Appelonius Thyaneus, when he was about an hundred yeares old, yet if our memory be not effectual, and operative, to make us more holy and heavenly, this is a sinfull and defiled me∣mory: And for this reason it is, that wicked men are said to forget God, because though they do remember him, yet they do not performe those duties, to which their memory should be subservient. For as the end of knowledge, is action, so the end of memory also is to be doing; and as it is said, If ye know these things, happy are ye, if ye do them; so when ye remember these things, it's a blessed thing to put them in practise. But how often do we see by expe∣rience, that where the memory is naturally very good, there morally it is very bad and sinfull? Do you not meet with many that can remember the Scripture, remember Sermons, yet never remember the practice of them? whereas God hath given us memory, for the same end he hath given us a knowledge, which is to direct and help us in our operations. That as in beasts, they have a sensitive memory in them to preserve their natural being, The Oxe remembreth his Masters crib; the bird remembreth her seasons, and all this for natural preservation; The Bee remembereth the place of her hive; The Ant her nest, (though some Philosophers, because of the great siceity of the constitution of those creatures, attribute it to a natural instinct, rather then memory:) so this should be much more true in men, therefore doth God bestow on us an intellectual memory, that thereby he might spiritually pre∣serve himself, making use of that which is advantagious to his soul, and avoid∣ing all that which is destructive. As then we are not to know only that we may know, or to know thereby, making ostentation that others may take notice of it; so neither are we to remember, that we may remember only, or to brag of our memory, that others may wonder to see what a strong and retentive memory we have, but that thereby we may be more promoted, and advanced in heavenly things: Let all such tremble under this consideration, who have very quick and sure memories about the Scripture and the Sermons they hear, yet are very ungodly in their lives, and walk in a contrary way to all that they do remember. This argueth thy memory is not a sanctified memory, that it carrieth not on the work of grace in thee; for which end only it ought to be imployed. It is observed that two sorts of men need a good memory; First, The lyar, Oportet mendacem esse memorem, now every professing Christian living wickedly, is a lyar, for with words he acknowledgeth him, butin workes he denieth him; insomuch that thou who lyest thus to God, shouldst remember thy professions and obligations, the second sort is, of greatest accomptants, such who have great summes to cast up, and to be accoun∣table for, these also had need of great memories, and such is every man: Oh the vast and numberless particulars of which he is one day to give an account to God! Oh what a proficient in holiness might thou have been, if all the good things thou remembrest were in a practical manner improved, if thou couldst give a good account to God of thy memory, for that you are to do, as well as of the improvement of other parts of the soul! As God at the day of judgement will have an account of every talent he hath given thee, of thy understanding, of thy will, how these have been employed, so likewise of thy memory; What is that good, that holiness, thy memory hath put thee upon? and this also you who are young ones and servants, living in godly Families, are diligently to attend to, for you think this is enough, if you can remember a Sermon, or Catechistical heads, so as to give an account to your Governors; if you can satisfie them, you think this is enough, but thou art greatly de∣ceived,

for therefore art thou to remember, that thou maist do accordingly, Thou art never to forget this or that truth, that so it may be ready at hand to direct thee in all thy wayes: and this is indeed a divine act of memory. There are those who teach the art of memory, and give rules to perfect a man therein, but divine and holy operation, is the end of the Christian art of our memory.

Fourthly, The pollution of our memory is seen, In that it is made subser∣vient to the corrupt frame and inclination of our hearts. We remember what our hearts are set upon, what our affections are earnest for, whereas our me∣mory should precede and go before them, for the intellective memory is the same with the mind and understanding of a man; for although to remember be not properly an act of knowledge, yet this intellective memory we make the same with the mind of a man, as it extends to things that are past. The me∣mory then is to make way for the heart and the affections, to be directive to them, whereas now for the most part it is made a slave to the corrupt heart; for if the understanding in it all's hegemonical, and primary actions hath lost its power, how much more is this true in the memory? For the most part therefore the badness of the heart makes a bad memory, and a good heart a good memory; men complain they cannot remember, when indeed they will not remember; their hearts are so possessed and inslaved to earthly things, that they remember nothing but what tendeth thereunto: This is the ground of that saying, Omnia quae curant senes meminerunt, Old men remem∣ber all things, their hearts are let upon, all things, they do earnestly regard; They can remember their bonds, the place where their money lieth, because their hearts are fixed upon these things, but no holy or good things can lodge in their memories: The rule is, Frigus est mater obiivionis, Coldness is the mother of oblivion, as is partly seen in old men; and thus it is even in old and young, their hearts are cold, earthly, lumpish, even like stones about holy things, and therefore it is no wonder if they remember them no better; so that we may generally conclude, That the cause of all they blockishness and forgetfullness about divine things, is thy sinfull and corrupt heart, if that were better thy memory would be better. We have a notable place, Jer. 2. 32. Can a maid forget her ornaments, or a bride her attire? yet my people have for∣gotten me daies without number. Can a bride forget her attire and ornament? it is impossible, because her delight and affections are upon it, but (saith God) My people have forgotten me, daies without number. Why so? because I am not that to them, which ornaments are to a bride (saith God) if they delight in me, rejoyce in me, if they did account me their glory, then they would never forget me: By this you see, that therefore we forget God, and his wayes, because our hearts are not in love with him; Can he that is powerfully con∣quered by love of a friend forget his friend? Doth he not alwaies remember him? Is not a friend alter ego? Is not the lovers soul more where it loveth then where it animateth? Thus it would be also with us in reference unto God; therefore we have bad memories, because bad hearts: It is true, some natu∣ral causes may either deprive us wholly of, or greatly enervate the memory: Thus Messalla that famous Orator, judged to be more elaborate then Tully, two yeares before his death, forgot all things, even his own name. Hermo∣genes also that famous Rhetorician, who wrote those Rhetorical institutions which are read with admiration of all, and this he did when he was but eighteen years old, and some six yeares after grew meerly stupid, and sensless, without any evident cause of whom it was said, that he was; Inter pueros senex, & inter senes puer. Thucidides (as Vostius reporteth. (Orat. institut. lib. 6.) speaketh of such an horrible pestilence, that those who did recover of it, grew so forgetfull, that they did not know their friends, neither remembred what

kind of life or profession they once followed; So that natural causes may much weaken the memory; but if we speak in a moral sense, then nothing doth so much corrupt the memory about holy things, as a sinfull and polluted heart.

[ V] Fifthly, The pollution of the memory is seen, In that it is not now subject in the exercise of it to our will and power. We cannot remember when we would, and when it doth most concern us, whereas in the state of integrity, Adam had such an universal Dominion over all the powers of his soul, that they acted at what time, and in what measure he pleased: Thus his affections were subject to him in respect of their rise, progress and degree; and so for his memory, he had all things in his mind, as he would: Some indeed question, Whether Adam did then Intelligere per Phantasmata? But that seemeth inseparable from the nature of man, while upon the earth, and living an animal life, though without sinne. No doubt his soul being the form of the whole man, did act dependently upon the instrumentality of the body, though such was the admirable constitution of his body, that nothing could make the operations thereof irregular. Adam then had nothing which could either Physically or Morally hinder the memory, but all was under his voluntary command, whereas such an impotency is upon us, that if we would give a world, we cannot remember the things we would; Hence we are force to compel our selves, by one thing after another, to bring to our minds what is forgotten, for in remembring there is some dependance of one thing upon another; as rings, if tied together, are more easily taken hold of, then when they lie singly and loosly. And this Austin (lib. 10. confes.) ma∣keth to be the Etimology of the word Cogito, Cogito à cogo, as Agito ab ago, Factito à facio, as if to cogitate were to force and compell things into our minds. Let us then mourn and humble our selves under this great pollution of nature, that those things which are of such infinite consequence, which are as much as our salvation and eternal happiness are worth, yet we do not, we cannot re∣member.

[ VI] Hence in the sixth place, The memory being not under our command, it falleth out, that things come into our minds, When we would not have them, yea when it is a sinne to receive them. How often in holy duties, in religious performances, do we remember things, which happily we could not do, when the fit season and op∣portunity was for them? Do not many worldly businesses come into our minds, when we are in heavenly approaches to God, that as Job. 1. when the sonnes of God came and appeared before God, then Satan came also and stood with them? Thus when thou art busie to remember all those Scripture-arguments, which should humble thee in Gods presence, which should exalt and life up thy soul to God, How many heterogeneous and distracting thoughts do croud in also, so that this worldly business, and that earthly imploiment cometh into thy remem∣brance? Insomuch that the people of God, though their memories are sanctifi∣ed, and so cleansed in much measure from original filth in the dominion of it, yet do much groan under this importante and unseasonable remembring of things; for hereby our duties have not that united force and power, as they should have, neither is God so glorified in our addresses to him, as he ought to be, Psal. 86. 11. David there prayeth, That God would unite his heart to fear his Name; And the Apostle, 1 Cor. 7. doth therefore speak so warily and ten∣derly in the case of marriage, That they might serve the Lord without distraction; And no doubt dividing and diverting thoughts are as troublesome to the godly heart in holy duties, as the croaking frogs were to Pharaoh, when they came up into his chamber: Say then with indignation to all those intruding and violent thoughts, which make thee not hoc agere, instant in the duty thou art about, stand aloof off, and be gone; Bolt the door upon them, as Ammon on Thamar; What doth Saul among the Prophets? How cometh these uclean things into the holiest of holies? Let the fear of God be like the Porter or Watchman, to keep

out all things that would then come into thy memory, Liberet me Deus (said he) ab hom••pe unius tantum negotii, when thy heart minds only one thing, when it is God only thy soul is fixed upon, and thou art not diverted otherwise, such duties are effectual and prevail much. Thus you have at large heard the many waies, wherein this noble and usefull part of the soul is grosly polluted, what a Sepulchre (as it were) it is, wherein are contained nothing but loathsome and abominable things. Come we then to make some Use of it. And

Vse 1. Is the memory thus defiled about holy and divine objects? It is so for∣getfull of what is good? Then we see it is no matter of wonder, if the most peo∣ple, who sit under the continual means of grace do abide, and continue in their wicked waies, as much as if never any Prophet had been amongst them•• For they go away from all Sermons, remembring no more then stones in the wall; They are the Apostles forgetfull hearers, Jam. 1. and so presently let all things slip out of their minds; Thus forgetfulness (of which you hear so much) is the mother of all that disobedience and wickedness many live in. The Apostle giveth a good exhortation, Heb 2. 1. We ought to give the more earnest heed to the things Which we have heard, lest at any time we should let them slip out of our mind; We must give earnest heed: All your thoughts, and care, and study should be, how to keep the good truths of God in your mind, and that alwayes, lest that every thing thou hearest should fasten upon thee, even till thou comest to the grave. The Greek word also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is emphatical; The Margin maketh it from vessels that leak; Others from wet and bloached paper, upon which we cannot write anything. Let us then look to our memories more then we have done, pray for the sanctification of them, seeing by the evil thereof the Ministry is made ineffectual. And because the memory is thus weak, we see the necessity and usefulnesse of a two-fold custom, of writing of Sermons, and of repeating them afterwards in the Family; of writing (for whatsoever some pretend to the contrary, yet) it is a special means to make a thing be more fixed in our memory; and this was the reason why God would have the King of Israel, write the book of the Law, and that with his own hand, because hereby he would remember it more tenaciously. And as for repeating of Sermons (besides that it is part of the Sanctification of the Sabbath) it doth greatly help to make the Word ingrassed into us; So that those Families where there is no repeating of the Word preached, do plainly discover, that they regard not the retaining of it in their hearts, and so are not afraid to be found in the number of forgetfull hearers.

Vse 2. If the memory be thus defiled, then this also sheweth the necessity of parents duty, in the constant instruction and teaching of their children in the principles of Religion; children have not understanding to serve God with, and therefore their memory, which is easily quickned in them, must be the more drawn out, that so they may serve God as they are able: It's good seasoning these ves∣sels betimes with wholsome liquor.

CHAP. IV.

Of the Pollution of the VVill of man by Origi∣nal Sinne.

SECT. I.

JOHN 1. 13.

Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

THe original pollution of the Vnderstanding, Conscience and Memory, hath been largely and fully discovered; We now proceed to the other part or power of the rational soul, which is the will; That is in the soul like the primum mobile in the Heavens, that doth carry all the inferiour orbs away in its own motion, or like the fire among the elements that doth as∣simulate every thing else to it self. This is the whole of a man; A man is not what he knoweth, or what he remembreth, but what he willeth; The understanding is but as a Connsellour; The will is as the Queen sitting upon its Throne, exercising its dominion over the other parts of the soul; The will is the proper subject and seat of all our sinne, and if there could be a Summum malum, as there is a Summum bonum, this would be in the will. Seeing therefore that our will is the master power of the soul, and is to that, what the heart is to the body, the principle of all motion and action, the more we find this will, tho∣rowly infected with sinne, the greater will our misery appear: Neither mayest thou fear that the doctrinal discovery of that poisoned fountain in thee, and the representation of thy soulness and loath somness upon thee may discourage thee, but hereby thou wilt be brought to loath thy self, and admire the riches of grace in Christ, which shall pardon and glorifie such a noisome wretch as thou art by nature. Indeed Lorinus (Comment. in 17. chap. Act.) relateth of Ptolomy King of Aegypt, that he banished one Hegesius a Philosopher and eloquent Orator, because he did so pathetically and sensibly Declaim upon the miseries of mans life, that many were thereby cast into such grief, that they made away themselves; but our end in discovering of this universal leprosie of sinne upon us by nature, is to bring us into an holy despair of our selves, a renouncing of our righteousness, that so Christ may be all in all.

Come we then to make inquiry into the original pollution of our will, which is a subject of very large territories; The Disputes about it are voluminous, but I shall be as brief, as the nature of this truth will permit, and whereas concerning the will, we may consider the nature of it absolutely, in its proper works and

operations, or relatively in its state, as free or enslaved. I shall treat of both, because herein original sinne hath put forth it self more then in any other parts of the soul. And

First, I shall begin with the will absolutely considered, as it is the great and mighty part of the soul, and that from this Text, which because of the differ∣ent thoughts of learned Interpreters, doth deserve a diligent explication. And

For the Coherence of it, you may take notice of the sad and bitter event de∣scribed by the Evangelist, of Christs coming as light into the world; Though he came to his own, and that as a Physician to the sick, as a Saviour to such who were lost, yet his own received him not. Now lest it might be thought this reje∣ction of Christ was universal, he addeth, Some did receive him, and 〈…〉〈…〉 d∣clareth the unspeakable benefit and priviledge vouchsafed to such. So that in the words we may take notice,

1. Of the Subject, who are thus honoured and highly blessed by Christ, Such as received him, and what this is, is explained, viz. Such who believe on his Name. In this is comprehended all our Evangelical Duty, and that both in∣wardly and outwardly, onely faith is expressed, because this is virtually all. This is the seed and the root, the soul and life, the salt that seasoneth the whole man.

2. We have the Priviledge or Benefit, which is said to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the right or dig∣nity of being the sonnes of God, for so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is to be understood, and therefore Popish Disputes about the power of free-will in holy things from this place. is wholly impertinent, onely the difficulty is,

Quest. How they who believe in Christ can be said to have this priviledge given them of Sonship, seeing that they could not believe, unlesse they were first born of God, and so the sons of God?

Answ. Some therefore do understand this Sonship in respect of that future glo∣ry, which in Scripture is sometimes called Adoption, and 1 John 3. 1. Then it will properly appear that we are sonnes of God; But we may well enough un∣derstand it of our Adoption and Sonship even in this life, and this is said to be obtained by faith, because in our sense and feeling there must be believing, be∣fore we come to know this priviledge doth belong to us; or else though faith and Sonship be together in time, yet in order of nature one precedeth the other.

Thus we have the Subject and the Priviledge; But in the next place, we have the Description of the efficient cause, for it was not their own power and free∣will that made them believe; Therefore the efficient cause is set down, first, Ne∣gatively, and then Positively; Negatively, by removing those false causes that men might imagine; and we have a three-fold enumeration of them, Not of blood, not of the will of the flesh, nor of the will of man. Divers Interpreters go divers wayes, though much to the same sense: Some think the Evangelist by blood doth not in the general mean natural generation, and then afterwards distribute it into two particulars, not of the will of the flesh, that is of the woman; Nor of the will of man, that is not of the man. Others (supposing the general) interpret the distribution thus; Not of the will of the flesh, that is not naturally; Nor by the will of man, that is, not by humane adoption, for so some are made legal sonnes amongst man. Others, they think all these enumerations are but to signifie one thing, and therefore the opposition to all is God; But we may not think the holy Ghost doth so industriously reckon up these several wayes, but that some special thing is intended by every one; Although, as Erasmus obser∣veth, the emphatical Article is not in the original. By blood therefore we under∣stand any dignity or excellency of birth, it's bloods in the plural number, either by an Enallage, and so an Hebraism, as Maldenate; Or else because of the long suc∣cession

by birth: And this may well oppose the carnal opinion reigning both with Jew and Gentile, for all know how the Jew boasted in his birth, because he was the seed of Abraham, therefore he thought the favour of God necessarily an∣nected to him; And for the Gentile, What a vanity and sinfull humour is in per∣sons to be proud of their birth, that they come of noble parents? For, although this be an outward civil dignity amongst men, yet it maketh nothing at all to their spiritual dignity, yea many times hindereth it, according to that observation, Heroum filiinoxae, Regeneration then doth not come according to such civil and political respects.

2. Not of the will of the flesh] that is, not of the natural will and choice of 〈◊〉〈◊〉 he hath no power or ability in him so much as to will a better condition then 〈◊〉〈◊〉 is in.

Lastly, Not of the will of man] that is, not by the will of man, though per∣fected and adorned with many acquired perfections; Not by the will of a Plato, or an Aristotle, or a Seneca; So that here is a two-fold will denied from efficacy in grace, the will considered in its natural abilities, or in its acquired abilities: Thus 2 Pet. 1. 21. The prophesie in old time is said, Not to come by the will of man, but the will of God; The will of man is there supposed to be in some raised and eminent ability above what it naturally hath, and therefore opposed to the will of God in a more peculiar and extraordinary manner putting forth it self. Thus we have all false causes removed, and the true one affirmed, which is God himself.

So that this Text doth plainly triumph over all the proud opinions of Pelagi∣ans, Socinians, Arminians and Papists, who either give whole or part of the work of conversion to the will of man; For the Evangelist is very diligent to exclude the will from any efficiency herein, under any respect whatso∣ever. Observe,

The will of every man is naturally so polluted, that it cannot produce or cause our regeneration. It is not by the will of the flesh, or by the will of man, that we are born again.

SECT. II.

Propositions concerning the Nature of the Will.

BEfore we come to lanch into this ocean of wormwood and gall (for the pol∣luted will, polluteth all other things) Let us say something to the nature of the will, not enlarging our selves, either as Philosophers or Divines do in this point, but select only what is fit for our purpose.

First, Therefore consider, That God hath appointed and ordered in nature, that every apprehensive power should have an appetitive power proportionable thereunto. The apprehensive being like the eye to discern and discover the object; The ap∣petitive like the hand to imbrace it: Thus the Angels, as they have an under∣standing to know things, so they have a will to desire them; In beasts there is a sensitive apprehension by imagination, and a sensitive appetite accordingly. Now because man in his soul is like an Angel, and in his body communicateth with beasts, therefore he hath both a two-fold apprehension, intellectual and sensi∣tive, understanding and imagination; and also a two-fold appetite, a rational one, which is the will, and a sensitive one, which is the sensitive appetite in a man, wherein the passions and affections are seated; The will then is in a man his rational appetite, following the proposition and manifestation of the understand∣ing: For if a man did know what was good, or what is evil, and no appetite to

imbrace the one, or avoid the other, he would be no better than a stone or a statue for all his reason. We see then why God hath placed such a power in the soul, as the will is; It is that the good which the understanding manifesteth may be imbraced and entertained, and the evil it doth discover may be shunned, Whe∣ther this will be distinct really from the soul it self, and from the understanding is a Philosophical Dispute, and will not tend to your edification.

Secondly, Though it be the appetite in a man, yet it is a rational appetite, it is subjected in the rational soul. There is a three-fold appetite,

1. Natural, which is in the motion of inanimate things, as in the stone to descend downwards, this is called an appetite, though properly it is not so, be∣cause it doth not follow knowledge, but is consequent upon the forme imme∣diately.

2. There is the sensitive appetite, which moveth upon the knowledge of sense, and this is both in beasts, and also in men, yea naturally we live and desire, even all the motions of the soul are according to sense, and so in this respect man is become like the bruit beast: But of this afterwards.

3. There is the rational appetite, and that is called the will, and this is in man onely; a beast hath not properly any will, no more then he hath understanding, so that the will of a man is a noble and high faculty in him, appointed to follow reason, and to be regulated by it in all things; and therefore Austin saith, Vo∣luntas tantum est in bonis; The will is only in good things; If a man love evil or desire evil, this is not voluntas (saith he) but cupiditas; It doth not deserve the name of the will, but of lust, but common speech is otherwise, there is a bad will, a corrupted will as well as a good will, only when we say, the will is a ra∣tional appetite, that must not be understood formaliter, but participativè, as they say, that is, the will doth not know, doth not reason, but is directed there∣by, therefore it is called coeca potentia, a blind power, and if you say, it is blind, How then can it see the good proposed? I answer, it followeth the good propo∣sed, not because it knoweth it, but because of its essential subordination to the understanding; Hence it is that to have a good will, it is so requisite to have a sound mind. Ignorant and blind minds are alwayes accompanied with corrupt and polluted wils; There cannot be a sanctified will, where there is not an en∣lightened mind; This should make the ignorant and stupid to tremble in their estate they live in: This should make you prize knowledge above gold and pearls, as also to wait upon the Ministery with diligence, seeing that by knowledge the will com∣eth to be made holy.

Fourthly, we are the more to inform our selves about its depravation, by how much the more noble and excellent it is. It is hotly disputed between the two facti∣ons of Thomists and Scotists, which is the more excellent faculty, the understand∣ing or the will; The Thomists are for the understanding; the Scotists for the will, but these two cannot absolutely and in every respect be commended before each other, only in respect of power and efficacy, the will is more eminent, for the understanding it self in respect of its exercise is subject to the dominion of the will, and the will also is properly the original and fountain of all good or evil in a man; for though the understanding hath actual sinfulnesse, and the affections, yet this is because of the will either directly or indirectly; so that to an actual deliberate sinne there is required some kind of voluntarinesse, either expresly or interpretatively, either in se, or in causâ; Original sinne (you heard) was vo∣luntary in some sense, although we need not judge of that by Aristotle's rules, who was ignorant of any such thing. Therefore Julian the Pelagian triumphed in his Aristotelical Philosophy against original sinne, despising his Ecclesiastical Judges, as not knowing Aristotle's Categories; as if (saith Austin) he desired a Synod of Peripateticks rather than Judges in the Church; but though original sinne, with the indeliberate motions thereof, have not the actual personal will

of a man, yet all other sinnes have, so that the pollution of the will, is in effect the pollution of the whole man. Hence

In the fifth place, There is this difference between the understanding and the wil in relation to its objects, The understanding doth receive the species of the object, to it self, not the objects themselves; and therefore when we know or under∣stand evil as an object, this doth not defile the understanding, but is a per∣fection of it. Thus Godknoweth all the evil committed in the world, yet his knowledge is not polluted thereby, Scire malum, non est malum, but the will that goeth out to the objects as they are in themselves, and thereby loving of them, is what the object is. Thus if we will sinne it is sinne, and not if we know sin, because the will goeth out to a sinfull object as it is in it self, so that above all keepings we are to keep the will, for what that is placed upon, it presently becomes like it; If thou lovest the world, or earth, thou art earth, thou art of the world: Hence all the while sinne is kept out from the will, though it be in thy mind, though it be by suggestion to thee, yet because there is no consent, it is not thy sinne but thy misery. I speak not of the motus principatus, which are antecedent to our will, but of suggestions only offered from without, but when the will yeeldeth, when that consencs, it becometh thy evil immediately, as poison while it is in the remote parts of the body may not kill, but when it striketh to the heart, then it is mortall. Thus sinne in temptation, sinne in suggestion doth not destroy till the will receive it, so great a matter is it to look to this power of the soul. For

In the sixth place, Because of this rule and dominion the will hath therefore it is called the universall appetite of the whole man. We see all the other powers of the soul have their peculiar and proper inclination, The eye to see, the ear to hear, the understand to know, but the will is to will the good for the whole person, therefore it is not limited to one good object, more then another, but bonum in communi, the good in general is the object of it, so that the will is the universall appetite and inclination of the whole man; now if this great wheel that moveth all, be irregular and out of order, what good can be ex∣pected in the less wheeles, if the foundation be destroyed, how can the building be established: Let then your attention, your thoughts and affections be greatly quickned, while we anatomize all the evil of the will. This is the most grievous and most dreadfull instance of all the pollution original sinne infecteth us with.

In the 7^th place, When we speak of the pollution of the will, The wera [will] may be take ambigously; for sometimes therby is denoted, the power to will, someomes again the very act of willing, and somtimes the object that we do will, is often called our will: Thus when the Scripture speaketh of Gods will, it doth sometimes mean the object willed, and this is often called Gods will, sometimes the act of willing, thus (if God will) and sometimes that power whereby he doth will, not that there is, Potenis volendi properly in God, for all power is, Perfectibilis per actum, whereas every thing in God, is actum purus, only we speak so of God, according to our capacity. Some indeed have questioned, Whether we may porperly attribute the word [will] to God; or metaphorically only? but seeing that simply to will, is, Perfectio simpliciter simplex, and absolute and most simple per∣fection, therefore it is not to be denied to God; for as the Psalmist saith He that maketh man know, shall not be know? Thus he that maketh man will, shall not he will? only will is not in God, as it is in man, for mans will is carried out to a good desired, or not enjoyed. In our will there is, convenientia and indigentia; First, A convenience, or sutebleness between the faculty and the object, and therefore we will it: And then there is an indigency or want of it; Now Gods will being the same with his Essence, is absolutely perfect and sufficient, but the created will in man is otherwise, and this will since mans

fall, whether taken for the power to will, or the act of willing, or the object will••d, is altogether a corrupt and a diseased will, there is nothing found or good in it; Although our purpose is to speak of the will as a power in the soul, yet prone to put it self immediately into actings.

In the eighth place, The will having this great dominion over the whole soul, and being the universal appetite of a man, therefore it is that in it is seated obedi∣ence or disobedience to God. Obedience or disobedience to God is not properly, at least not primarily, or radically, in any part but in the will. It is true, all the other parts of the soul in regeneration are made holy and sanctified, and thereby in their way conformable to the will of God, yet obedience and disobedience are primarily acts of the will; so that as the will is qualified, so is a man said to be obedient to God: A good will is the good tree, that ma∣keth the fruit good, and a bad will is the bad tree that maketh the fruit bad. As then all the evil or good of a tree cometh from the root, so doth all the evil or good of a man come from his will; For till this be sanctified, till this be renewed, nothing can be good in a man; Therefore if you examine, what is the cause of all the impiety, and all the wickedness that most commit, it is because their wills are corrupt, their wils are rebellious; Their minds, their consciences many times, tell them they ought to do other∣wise, only their wils are slubborn and contumacious, Joh. 5. 40. Ye will not come unto me that ye may have life: So in the Parable, Mat. 21. 29. when the sonne was commanded to go, and work in the vineyard, he saith, I will not, It is then the will of man, that is the desperate and implacable enemy to all the things of God, men may delude themselves with reasons and fair glosses, but it is their will, and only their unsanctified will, that maketh them continue in such opposition to God; now the will is therefore the root of all obedience, of disobedience in a man, because that is like the Centurion in a mans soul, whatsoever it biddeth this, or that power of the soul do, it doth; what it bids the mind think, it thinketh; what it bids love to love, it loveth; what it bids the hand move to, it moveth to; for there are two acts of the will wherein it demonstrateth its dominion, The Elicite acts, and the Imperate; Elicite are those which the will doth immediately produce, as election, intention, consent, &c. and herein it hath full power, yet so, as that it's in subordination to God; The Imperate acts, are those which are produced by other parts of a man, yet from the command of the will, so when we move our hands or our feet, these are imperate acts of the will; Thus when we turn our mind from one object, and place it upon another, this is an imperate act of the will: The affections also they are in some measure under the command of the will, but not so absolutely as the body and the motions thereof are. By which you see that all things in a man are reduced to his will, and therefore the more active and universal this is, the greater is the defilement thereof.

In the ninth place, The will in regard of its constitution at first, hath for its object that which is good; And in the state of integrity it was alwaies a true real good, but in this state of revolt from God, the will cannot indeed be carried out to any thing but what is good, only it's but an apparent good, a disguised good, it is a true and real evil. As the object of the understanding is truth, and it cannot give its assent to that which doth appear to be false, so the object of the will is good; neither can the will have any motion or tendency to any object, which hath not the colour (at least) of some good. As the Devil ap∣peared in Samuel's cloaths, and so was believed to be Samuel; Thus doth all the evil in the world, which doth at any time seduce and draw the will aside, it hath the mantle and covering of good; It being impossible that the will should desire evil▪ as it is evil. It is true, some deny, that bonnus is the ob∣ject, adiquate, and general of the will; but they say, good is the object of the

will, as it is prosequntiva, prosecuting and desiring; but malu•••• is the object of the will, as it is persequntiva and aversiva, as it doth repel and dislike, so evil is the object of the will; For displicency and hatred are acts of the will, and the ob∣jects of these is evil. But we speak of the will now, as it is a rational desiring appetite, satisfying it self with love of some object, and if this be not good, either real or apparent, the will can no more tend to it, then the eye to musick, or the car to colours; onely by original sinne, herein ariseth our unspeakable miserey, that the good which the will doth now imbrace, is onely a counterfeit specious guilded good, no true real good; They are but seeming goods, and real evils; Like the Glow-worm that shineth in the night, and is nothing but an earthly worm; Like a rotten Post or Tree, that in the night seemeth to be glori∣ous, but in the day we know what it is: Thus if we could take off the visor, the painting from those objects, we place our wils upon, we shall see nothing but damnable guilt, and real abominable evils, which will at last damne our souls, Per falsa mala itur ad vera bona, per falsa bona itur ad vera mala; by that which is speciously good, we come indeed to that which is truely evil; and by that which is apparently evil, we come to what is substantial∣ly good.

Lastly, In the will (according to those that are exercised in School-Divinity) We are to conceive in it sutable and proportionable affections, to those we call passions in the sensitive part. Thus in the will (as it is a rational appetite) there are love, joy, desire, fear and hatred. This is plain, because in Angels there are such affections; so also in the soul separated, there is love and joy, earnest desire for the coming of Christ, and its reunion to the body; by which it appeareth evidently, that besides those passions in a man, which work by a corporal trans∣mutation, there are these spiritual and immaterial affections, or rather actions, and operations of the will; So that the will loveth, the will rejoyceth, the will desireth, &c. This is the more to be attended unto, because hereby this pol∣lution of original sinne, will appear the more extensive and diffusive; The love of the will, the desire of the will, the joy of the will are become abo∣minable.

SECT. III.

¶. 1.

The Corruption of the Will in all its several Operations.

THese Doctrinal introductions thus substracted, Let us proceed to open this noisom Sepulchre, this dead and defiled will, which hath been spiritually dead, not as Lazarus four dayes, but ever since Adam's fall, and there∣fore must needs be stinking and unsavoury to a spiritual discerning. And let us

First, Take notice of its defilement in all its several operations, which the will aboundeth with; And we find them out of the Schoolmen thus marshalled; The will (say they) may be carried out to good simply, and absolutely as good, and then it is only a bare volition, which is either inefficacious and conditional, called velleity or efficacious and absolute, then it is volition in the general; or else it may be carried out to good relatively, as it is finis, an end, and then either this end is enjoyed and possessed, which maketh the act of the will, called fruition, or else

it is desired and purposed to be obtained, which maketh another act of the will cal∣led intention.

In the next place, The will may be considered, as it operates about the means to its intended end. And

1. There is a yeelding unto and imbracing of such a mean propounded to that end; and this act in the will is called consent, for the understanding that doth pro∣perly assent, and the will consent. This act of the will to consent unto a thing is of great importance in Casnistical Divinity, for there may be suggestions and fiery injections of diabolical temptations, but if the will doth not consent, as you see Christs holy will did not in his combate with the Devil, they do not become our sins. Of this consent more in its time.

2. If there be several means conducible to such an end, then cometh another act of the will, called Election, or a choosing of one thing rather than another, that which consulation is in the understanding, Election is in the will.

Lastly, When the Will hath thus intended the end, and chosen efficaciously its means, then is there the last act of the will, which is called usus the use or the ap∣plication of all the other powers of the soul, to bring this end about. It useth the understanding, it useth the affections, it useth the whole body to accom∣plish it.

Thus you see what are the several operations of the will; It is now necessary to take all these singly by themselves, to shew how grosly the will is disordered, and by that you will be convinced, that the corruption of the will, is indeed the corruption of the whole man, which made Austin frequently define sinne by a mala volunt as, and that which is good by a bona volunt as, because of the domini∣on the will hath in the whole man.

¶. 2.

The Corruption of the Will in its general Act, which is called Vo∣lition.

FIrst therefore, Let us begin with the general act, which is called Volition, the bare willing of a thing, which you heard, was either conditional and imper∣fect, or efficacious; for the former kind, How much corruption is there in the will, and that both about sin, and also about good? About sinne, What secret wishes and wouldings are there in a man naturally, that sinne were not sinne, Vtina••n hoc non esset peccare, said he, that thy pleasures were not sinnes, that thy unlawfull profits were not sinnes, there is this secret corruption in the will, whereby it would have the nature of things changed, vice to be virtue, and virtue to be vice. Some indeed dispute, Whether there be any such actings of the will as may be called velleities, and not volitions? But experience teacheth there are, so the Apostle, Rom 9. 3. I could wish my self accursed, there is an incompleat act of the will; When the Psalmist saith, The fool hath said in his heart there is no God, Psa. 14. 4. that is in his wish, in his incompleat will; for absolutely a man cannot will that which is impossible; If then we do but ob∣serve the motions of the will in this respect, we shall find the number of these sinnes, to be like the sand upon the sea shore: Oh the many secret ungodly wishes that do by swarms rise up in thy will, which though thou takest no notice of, yet God doth and will accordingly judge thee!

As thus the will is sinfull in one way by its incompeat acts, so also when it com∣eth to what is good, when it should in a powerful, lively and efficacious manner be carried out to it, it is very remiss and languid; insomuch that they are but velleities,

they are the sluggards wishes, that desireth and yet starveth himself, because he ne∣ver putteth out his hands to work; Is not this half and faint willing of the things that are good, the root and cause of most mens destruction? Preach to them, presse them about repentance, about conversion to God, and they promise you they will do it, and God give us his grace to do it, and no more is done; whereas thou shouldst will what is good with all thy might and strength, above gold and silver, above life it self: These wishers and woulders in Religion never make true converts. But of this more in its time.

¶. 3.

The Corruption of the Will in its Absolute and Efficacious Willing of a thing.

COme we then to the next act of the Will, which is an absolute and efficacious willing of a thing, and here no tongue of men and Angels can expresse the depravation of it; For if we do consider the true proper and adequate object of the will, it is God only; He is the supreme and universal good, having in him af∣ter an eminent manner all good whatsoever; So that no object can fill the capa∣city of the will but God only. The good things of the creature can no more fill up the will, then the air can the stomack of an hungry man; but if we consider how it standeth with our will, as it is now corrupted, of all objects it is most averse to God; Hence the Scripture describeth every wicked man by this, That he hateth God, not under the notion as he is good, but as he is holy, as he is a just Judge, who will punish every wicked transgressor; Know then, and bewail this unspeakable defilement upon thy will, that it is most averse to its proper ob∣ject, no stone doth more naturally descend to the center, then thy will should tend to God, Amor mens pondus meum, illuc feror, quocunque feror, A mans love is his weight; now if thy love be spiritual, that weigheth thee to God, but if thy will be carnal, that presseth thee to carnal objects.

2. Thy will is corrupted in respect of its object, because all the creatures are to be willed by thee, no otherwise then they tend to God, or lead thee to him, whereas naturally we will the creatures, for the creatures sake, and so make it in¦stead of a God to us: As the Sunne being the primum visibile, all things are to be seen by the light thereof; so God being the primum amabile, the first and chief∣est thing to be beloved, all things are to be loved with a participation from it: But who may not groan under our corruption herein? Every creature we desire, we are apt to terminate our selves upon that, and to go no further; Do we will health, parts and the comforts of this life, in reference to the glory of God? So that herein we may see the depth of our corruption: It was not thus with Adam in his integrity; There is not a creature, that thy will is pitcht upon, but thy soul commits fornication with it; Leave not the meditation of this point, till thy heart in an holy manner break within thee.

¶. 4.

The Corruption of the Will in its Act of Fruition.

THe next Act is that which is called Fruition; An operation (you heard) of the will, when it doth possess a thing, as its ultimate end, end resting in it, as a center, and desiring no further; For as the stone cannot of it self hang in the air, but must descend to the earth, and there it resteth: So the will of man mo∣veth up and down in a restless manner, like Noah's Dove, till it find out an ob∣ject wherein it doth acquiesce with fulness of content. Now there is no object that we may thus frui, enjoy ultimately, and for it self's sake, but God onely. That distinction of frui and uti, to enjoy and use only, which Austin first exco∣gitated, the Schoolmen are large upon; To enjoy a thing, is to have it for its self sake, referring it to no further end, for the Rule is, Appetitus finis, is in∣finitus, The soul never hath enough of that which it ultimately desireth, but yet desireth nothing else but that. As in Philosophy it is said, Materia semper appetit formam, the Matter doth constantly desire new forms in sublunary things; Hence is that frequent alteration, transmutation and generation, but in the hea∣venly bodies, the matter (they say) is satiated, desireth no other, because of the great activity and perfection of that form; Thus it is in moral things, the heart of a man, while carried out to any earthly thing, cannot meet with its complement and fulness of blessedness, and therefore like the Horsleech still cry∣eth, Give, give, Sen caret optatis, seu fruitur miser est. It is a Sheol that is alwayes craving, onely when terminated upon God, because he is bonum quo nihil melius, there cannot be any good desirable, which is not transcendently in him; therefore the sanctified will doth enjoy him onely: Thus David, Whom have I in heaven but thee, and none in earth in comparison of thee; In Heaven Da∣vid had none but God, not Angels nor Arch-angels, Heaven would not be Heaven, if God were not enjoyed. Indeed Divines do commonly call the en∣joyment of God in Heaven fruition, and that is immediate, compleat and perfect fruition, but yet even in this life, believers partake of God, have communion with him, and do enjoy him. It is indeed by saith, not yet by vision, but the object of faith is as real and operative in the soul, though not to such a full de∣gree, as the object seen Thus you see, that according to the true order and constitution of things, God onely is to be enjoyed, he onely is to be loved, and desired for his own sake, and all things else in reference to him. But on the breadth, the depth and length of our natural defilement therein! What spiritu∣al Geometry can measure the dimensions hereof? For doth not every natural man enjoy something or other, which is as a God to him? Why is Covetousness called Idolatry? Why are some said to have their belly a God? Is not all this, be∣cause they love these things, and enjoy these things for their own selfe's sake? Whereas we ought only to use them, as instruments of Gods glory, and advan∣tages of grace, not to abide or dwell in them; They are to be taken as Physick, which is not received for its selfe's sake, but because of health; So that were it not for health, a man would never use it: Thus it ought to be with us, in all the comforts we have in this world, to use them no further then they are subservient to our spiritual condition; we are ex officio discendere, not cupiditate ruere, such a crucified and circumcised heart the Apostle exhorteth to, 1 Cor. 7. The time is short, those that marry must be as if they married not, those that rejoyce, as if they rejoyced not If a man desire a garment, he would not have all the cloath in the Countrey, but as much as serveth for his garment; So neither are we to desire wealth, riches, honours, any comfort without end, but as much as will conduce

for Heaven. The travailer will not burden himself, no not with gold and silver, who hath a long journey to go; Oh then call off thy will again and again? Say, Why art thou fastned here? Why stayest thou here? Look further, look higher, This is not God; As the Angel did on a suddain so ravish John, that he was ready to worship him, but the Angel forbad him, saying, I am thy fellow-servant, worship thou God; So these creatures had they a voice would speak, when thou art at any time ravished with the excellency of them, do not love us, love God; do not delight in us, delight thou in God, we are but thy fellow-creatures, yea not so much, but inferiour and more ignoble then man. Jansenius (Lib. 2. de statu naturae lapsae.) following his Austin, will not allow us any love to any thing but God; we may use it (say they) but not love it; yea he rejects that assertion, we may love the creatures, but moderately; this is (saith he) as if we should say, there is a moderate covetousness, a moderate pride; and we must grant, that the Scripture doth many times speak of the love of the creature, as absolutely and intrinsecally a sinne. Thus, Love not the world, nor the things of the world, 1 Joh. 2. 15. He doth not say, Use not the world, but love not the world; and thus, The love of money is the root of all evil, not the having of it or using of it. But this seemeth to be too rigid and stoical; and it is indeed a meer Que∣stion De nomine; for, take love in the sense they do, for the willing of a thing, for its own selfe's sake, thus it is intrinsecally a sinne to love any creature, it is spi∣ritual Idolatry, and a breach of the first command, but then the Scripture doth allow us to love the creatures, so we do not love them more then God. Thus Husbands are commanded to love their wives, and we are to love our Neighbours as our selves; So that to love the creatures is our duty, we should sinne, if we did not, onely the excesse and inordinacy is sinfull, and this we are guilty of, when we enjoy any thing but God, Now though none will acknowledge them∣selves guilty of this sinne, yet every natural man doth enjoy some creature or other, his will is fastened upon something that is not God: It is true, this sinne is very secret and subtile, the godly themselves have much ado to find it out in their own hearts; the will of a man is such an unsearchable Abisse of all evil, but do not thou crawl on the ground like a worme any longer, Set thy affections on things above. It is indeed a Question worthy much enquiring into, How a man shall know whether he doth enjoy a creature or use it onely, when it is a Sarah, when an Hagar onely? And here the godly themselves are often in great uncertainties; The root of things lieth hid under ground; The first Letter com∣monly which beginneth a Book hath so many gaudy flourishes about it, that it is hard to know what it is: Thus also it is in our hearts and conversations; what is the Summum bonum, the great wheel that moveth all, the ultimate rest of our soul, it is very difficult to find out; but it is not my work now to dive into this, it is enough that we know, The will of every man is naturally so polluted, that it enjoyeth a creature in stead of God, it cannot will, love, and imbrace him as the chief∣est good. Proceed we then to the next act of the will about the end, and that not as possessed and enjoyned, but 〈◊〉〈◊〉 be obtained and acquired, and that by some means, which we call Intention, and we shall find the will horribly corrupted in this respect also.

¶. 5.

The Pollution of the Will in its Act of Intention.

THe word Intention is a Metaphor from the Archer, who aiming at a mark, useth his greatest skill and endeavour to hit. The Scripture speaks of the Benjamites, as famous in this way; Now every thing that man doth as a rational agent is to have some end, some mark and aim, and what that is, the Scripture doth direct unto, Gods glory is the aim, What ever ye do, do all to the glory of God, 1 Cor. 10. 31. So then we see, what is to be the object of our intention, what we are to aim at in all that we do; Whence also we must be directed and guided therein (viz) by the Word of God. This being concluded on, we see that the will in every sinne it commits, doth fail and erre in its intention, therefore is all sinne called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an aberration from the scope: Every action that is not done for God, is like an arrow shot besides the mark, that shooting is lo••••, it was to no purpose, and it cannot be recovered again. All rational agents intend an end, and if that be not obtained, there is a miscarriage; So that as in natural things, when there is some errour, a monster is brought forth: Thus it is in voluntary and moral things; Every sinne is a monster, and thou oughtst to be more asto∣nished and trembling under every sinne, then a woman would be in seeing a monster come from her; So that in every sinne the will is corrupted in its inten∣tion; But yet more particularly let us consider, how the intention of the will is deprived, and that in these wayes:

First, When the chief end is not intended, but secondary ends, intermedious ends; Yea when those things which should be but means are intended as ends, when we make a wildernesse a Canaan, a Tabernacle, the Temple, the Inne, a Dwelling∣place. A secondary end which a man is to intend is the salvation of his own soul, the principal and most noble is the glory of God. It is true, God hath so inse∣parably conjoyned his glory, and mans salvation together, that one cannot be divided from the other: Therefore it is too rigid of some, who press this as a duty upon Christians, to be willing to be damned for Gods glory; That we are to will our destruction, so that God may be glorified thereby, for we are to seek for immortality and glory; It would be a sinne to will our damnation, only this is a subordinate end, Gods glory is the principal: Neither is a Christian anxi∣ously to perplex himself with this Question, Whether they love Gods glory, or their own salvation best? Some timorated consciences, and tender spirits have been apt to judge themselves hypocrites in this thing, thinking they serve God only for Heavens sake, for their own ends and safety, not for Gods glory, which yet is a greater good, and more to be preferred then the salvation of the whole world; better all men be damned, then God not be glorified. But it is not good for a Christian to put such Questions to his soul; Neither was that a wise wish of one, who desired there were neither Heaven or Hell, that so he might know whe∣ther he served God purely for himself or no. Though these things are to be grant∣ed, yet on the other we must also yeeld, That the glory of God is the ultimate end, and our salvation in subordination thereunto; Not that they are to be divi∣ded or opposed, for Subordinata non pugnant, onely one is lesse principal, and the other more principal; But how corrupt is the wils intention herein? How many will Heaven as a place of Salvation, but not as a place of Gods glory; they desire Salvation as it freeth from Hell torments, but not as it is a perfect sanctifica∣tion of the whole man for the enjoyment of God? Here thy intention is sinfull and incompleat, when thou intendest Heaven and happiness, thou art to desire all of it, not some parts of it.

Again, Our intenton is much more corrupted in making the meanes to be the end; we make a perfect period and stop at a Comma, or a Colon; and truly this is the general and universal corruption of every mans natural intention; he shooteth his arrow too short, he intends no further, then an happy plea∣sant and merry life in this world; one intends honours, another intends wealth, another intends pleasures: There is no natural man can intend any higher good then some creature or other; That as the bruit beasts have a kind of improper intention, as they have of reason, whereby they are carried out to those things only that are obvious to sense: Thus it is with man in his na∣tural estate, destitute of regeneration; a worme can as soon fly like a Lark towards Heaven, as this man intend any thing that is spiritually good: for the natural man hath neither a mind or an heart for such holy things, and so is like an Archer that hath neither eyes or hands, and thereby can never reach the mark.

Secondly, The intention of the will is corrupted in its error and mistake about its object, it shooteth at a wrong mark▪ It's really and indeed evil which he in∣tendeth, though it be apparently good, it is in truth poison, though it be guil∣ded; It is true, the rule is, Nemo intendens malum operatur; No man inten∣deth evil as evil, but it is propounded under the notion of good, and that even in those who sinne against the light, and dictates of their own conscience: But yet the Scripture speaketh constantly of wicked men, as those that love evil, and will evil, and hate good, because it is evil, which their wills are car∣ried out unto, though it hath the outward bait and colour of what is good. Herein then we have cause with bitterness of heart to bewail our sinfull inten∣tions, thou dost but cosen and delude thy own self, Though thou hast many glosses, many colours and pretences to deceive thy self with, yet that which in deed and truth doth alure and bewitch thy soul is evil in the ap∣pearance, (as it were) of some real good: a strumpet, in Matrones cloaths.

Thirdly, The intention of the will is herein also greatly defiled, that when it doth any holy and spiritual duties, the true motive and proper reason of their in∣tention is not regarded, but false and carnal ones. Finis operis, and Finis operan∣tis are not the same, as they ought to be. This is the wickedness of man, so great that no heads, though fountaines of waters, can weep enough because of it: The Pharisees they were very constant and busie in prayers, in giving of almes, but what was their intention all the while? It was to be seen of man; and therefore in the just judgement of God, they had that reward. This in∣tention of the will, is thought by some to be the eye our Saviour speaketh of, If that be darke, the whole body is darke, Matth. 6. 22. Jebus did many things in a glorious manner, as if none were so zealous as he, but like the Kite, though he soared high yet still his eye was to see what prey lay on the ground, that he might devour it; it was a kingdome not Gods glory he intended. Thus Judas intended a bag, and riches, in all that seeming love and service he professed to Christ: Oh take heed of the intention of thy will in every holy duty! This maketh, or marreth all.

To what hath been said may be further added,

First, That we foolishly labour to justify our bad and sinfull actions by our good intentions, as if they were able to turne evil unto good, and black into white: Is not this a continuall plea among natural people, that though what they do be unlawfull, yet they mean no hurt in it, they have good hearts and good intentions? Hence it is, that when they have done evil in the eyes of God, then they study to defend themselves by some intended good or other: Thus Judas, when he muttered about the ointment, powred on our Saviour, yet he pretends to good intentions, That the ointment might

have been sold and given to the poor. Saul, when he had rebelliously spared the best of the Cattel, yet he carrieth it, as if his intention had been to keep them for a Sacrifice to the Lord: Yea, the Pharisees in all their malicious and devilish designs against Christ, would be thought, that their high and pure intentions for the glory of God, did carry them forward in all they did. By such instances we see how prone every man is to put a good intention upon a bad action, and there∣by think to wash himself clean from all guilt; but it is against the principles of Divinity, that a good intention should justifie that which is a bad action: It is true, a bad intention will corrupt a good action; so vain glory, or to do any religious duty to be seen of men; This is a worme which will devour the best rose; This is a dead Flie in a box of ointment: But it doth not hold true on the contrary, That a good intention will change the nature of an evil action; The reason whereof is that known Rule, Malum est è quolibet defectu, bonum non est, nisi ex integris causis: Even as in a Picture, one defect is enough to make it uncomely, but the beauty of it is not, unless every thing be concurrent; So in musick, any one jarre is enough to spoil the harmony; but to make sweet mu∣sick, there must be the consent of all: Do not therefore flie to thy good heart, to thy good meanings, thou intendest no hurt, for if thy action cannot be war∣ranted by the Word, if it have not a good and lawfull superscription upon it, this will never endure the fiery trial: The Apostle maketh all such conclusions full of horrour and blasphemy (as it were) that argue, Let us do evil that good may come of it, Rom. 3. 8. Austin said, It was not lawfull to lie, though it were to save a world. Consider then the sinfulnesse of thy will, and be more affected with it, then hitherto thou hast been: When thou art over∣taken with any sinne, Doest thou not excuse thy selfe with a good intenti∣on? Doest thou not plead some good or other though aimest at in all such unlawfull wayes? But though man cannot judge thee, yet the All-seeing eye of God doth pierce into all thy intentions, and he knoweth thee better then thou knowest thy self.

Secondly, The intention of the will is greatly corrupted in this particular also, That it will adde to the worship of God, and accumulate precepts and means of grace (as they think) in his service, and all this while think a good intention will bear them out. If you ask, Why the Church of God hath not alwayes been contented with the simplicity of the Gospel, why she hath not wholly kept her self to divine Institutions? You will find this corrupt intention of the will to be the cause thereof. A good intention brought in most of the superstituous and un∣instituted Ceremonies that ever have been in the several ages of the Church, Mat. 15▪ 9. In vain do ye worship me, teaching for Doctrines the commandments of men; The Pharisees thought by their commands and Doctrines to teach men the fear and the worship of God: This corrupt intention hath eaten out the very life and power of godliness; men taking upon them a more excellent stay (as they think) then the Scripture hath revealed, to teach reverence and devotion; From whence are those frequent commands to the people of Israel, That they must not go after the imagination of their own hearts; That they must not do what is good in their own eyes; That they must not adde to, or take from the word of God; By these straight and close injuctions, we see that no inten∣tion whatsoever (though never so seemingly pious and reverential) will warrant a man to appoint any worship of God from his own head. Vzzah had a good intention, when he endeavoured to stay the Ark from falling; but God was so displeased thereat, that he struck him dead immediately; now the reason was, because Gods order was not kept about the Ark; Vzzah's intention did not pre∣serve him from Gods displeasure, so neither will their devout intention justifie such who do superadde to Gods worship. Some observe that expression of Eve's, Gen. 3. 3. where she saith, That God had said, they should not eat of it,

nor touch it, left they die; We do not read that God forbad them to touch, yet (it's thought) this was added by Eve for caution sake, as if she were so carefull to keep Gods command about eating, that she addeth, they must not so much as touch it; From whence Ambrose gathereth, Nihil vel boni causâ addendum est precepto: But oh how busie and active have many at all times been in the Church to bring in new worship, new institutions, of which there is no footstep in Gods Word, as if they were more carefull of Gods honour and glory, then he himself is! But though with men this sinne be accounted small, saying, They cannot worship God too much, they cannot be excessive in serving of him, yet this is an high sinne in the Scripture account; It being one of Gods royalties, to pre∣scribe what shall be his Worship: Shall a servant take upon him to make Rules in his Masters house? Let men that dote upon superstition, and are inamoured with customs of devotion, that have no command from Scripture; Lay this ve∣ry seriously to heart: Oh how terrible will it be, when thy Devotion and Reli∣gion will appear abomination! God asking thee, Who hath required this thing at thy hands? The Ape is therefore the more deformed, because so like a man, and yet is not a man: Thus all that worship, which hath the greatest appearance of humility, zeal and mortification, which yet hath not its original from God, is the more loathsome to such as are of a spiritual tast and judgement in heavenly things, serving of God, not in the way they chuse, but in the manner he hath commanded. And thus much for the act of Intention.

¶. 6.

The Pollution of the Will in its Acts of Election or Chusing.

WE shall in the next place, consider those that relate to the means which lead to the end; and I shall first begin with Election or Chusing, be∣cause in that is contained either life or death; For as the Election of God, or his meer chusing of some to eternal life, is the fountain of all the good, which such persons partake of, all their springs are in it; So the election or choice of man is the womb, wherein all happiness or misery is conceived: If a man have right in∣tentions and true ends, yet if he chuse false, sinfull and ungodly means, he can ne∣ver come to that end; It is as if a man should intend his home, or dwelling-place, which is in the North, and he chuse that road or way, which leadeth into the South. It is acknowledged by all, That in every man there is an innate appetite to the chiefest good; but as naturally all men do erre about the knowledge of it, what it is, so also about the means, how to attain it. But let us open this viper, and see what a poisonous brood is in it. As

First, Herein is the sinfulness of the wils choise manifested, That it electeth and imbraceth such things as are pleasing to flesh and blood, that are suitable to sense, although there be never so many snares and temptations, thereby to endanger the soul. As it was with Lot, Gen. 13. 10, 11. when he beheld all the plain of jor∣dan to be well watered, and that it was like the garden of God, he chose all that countrey, and departed from Abraham; But in what sad dangers did this unwise choice of his cast him into? And thus it is with every man naturally, he chuseth such conditions, such wayes, as are full of pleasure, profit and advantages, in the mean while not considering how quickly this honey is turned into choler, that rugged and difficult wayes had been better then such sweet and pleasant wayes: Whereas then Moral Philosophy maketh a three-fold good, Vtile, Jucundum and Honestum, Profitable, Pleasant and Honest, or Virtuous, and the later is properly and fully the object of the will, that is so depraved, that it chuseth only

what is advantagious or pleasant. Experience doth abundantly confirm this, for what man naturally till regenerated doth chuse any thing, but as it is connatural to, and commensurated with that depraved appetite within: David being en∣livened with a supernatural life, see what a choise he declareth that he had made, Psal. 119. 30, 173. In both those verses he professeth, He had chosen the Com∣mandments of God: Hence the Wiseman, who knew what was fittest to be cho∣sen, saith. Prov. 16. 16. That wisdome and understanding (which is nothing but grace) is to be chosen rather then gold or silver: If then the will were truly sanctified, it would not chuse a thing, because it is delightsome and profitable, but be∣cause it's holy and commanded by God, Isa. 7. 15. it is made the description of a child, That he knoweth not to refuse the evil, and chuse the good: Thus the child (and a fool) he will chuse his bauble before gold or silver; such folly and sim∣plicity is upon us; The will is so perverted that it will chuse any thing rather then that which is indeed and solidly good.

Secondly, The election of the will is grosly depraved, In that it chooseth uncertain things before certain; not only pleasant and profitable things before holy and honest, but uncertain and fading things, before that which is eternal and will continue ever; And wherein can the wils sinfulness be proclaimed more then in this? Is it not a rule commended by all wise men, Tene certum & de∣mitte incertum, Hold that which is certain, and let go that which is uncertain? All men have such a will in worldly things, they would chuse a certain estate, ra∣ther then what is meer arbitrary, and may be lost the next day; but if we bring these men unto spiritual objects, and temporal objects, lay one in the one side, and the other on the other side, yet they will chuse the temporals, and let go the spirituals; Though the temporals are transitory and fleeing away, whereas spiritual things would be eternal, they would continue thine for ever: Oh foolish and unwise men who make such a choice! And yet this is the state of every unre∣generate man, What doth he say? Give me the good things of this world, though I lose Heaven and eternal Glory; Let me have a day pleasure, a mo∣ments profit, though I have an eternity of loss and torments: Consider then with thy self, what a foolish choise thy will doth make all the day long; Thou chusest that which will leave thee, which is here to day, and like the grass to morrow is thrown into the Oven, and in the mean while there is that good which will abide, though Heaven and Earth should fall, and this thou art willing to pass by: Was not Dives called a fool upon this account? This night thy soul shall be taken away, and then whose shall all these things be? The sinfulnesse of thy will herein, will ne∣ver be enough lamented, till with Dives thy eyes be opened in Hell, and then thou behold what a choice thou hast made. Christ giveth Mary this commenda∣tion, That she had chosen the better part (Luke 10. 42.) and that should never be taken from her. Oh that this also could be said of thee truly, thou hast chosen the good part! Though the wicked and ungodly of the world think it is the worse part, and they would never take it, yet it is the good part, and that because it will never be taken from thee: Thy grace, thy good workes will ne∣ver leave thee, but they will goe to the grave with thee, to Heaven with thee.

Thirdly, This sinfulness of thy Will in chusing, is seen, when thou hadst ra∣ther sinne then become afflicted; and yet this is naturally adhering to every one, he will rather chuse to wound conscience, to goe against light rather than be brought into trouble: Doth not every man naturally judge this the best, and so chuse it? Hence he never mattereth what God requireth, what may damn his soul hereafter, only he is resolved he will not put himself upon any hardship for Christ, but will launch no further in this deep then he can safely retire back again: Every man would naturally get an Ark to save himself in, when any publick wa∣ter do overflow; so they escape danger, they regard not Gods glory, or the

Churches good; Job's friends did fasten this upon him, but falsly, Job 36. 21. Take heed, regard not iniquity, for this hast thou chosen rather then affliction; They thought Job desired to sinne, and would chuse that rather then to be afflicted by God, though Job being sanctified was free from this charge; yet it is too true of every man by nature: Oh what power of grace is necessary to make a man chuse to do his duty, rather then have all the advantages of the world! It was Anselm's expression, That if sinne were on one side, and hell flames on the other, he would chuse rather to go through them rather then sinne: Even Aristotle could say, A virtuous man would die rather then do any dishonest thing: But the Scripture giveth an admirable commendation of Moses, worthy all our imitation, Heb. 11. 25. Chusing rather to suffer for Christ, then the pleasures of Aegypt; Moses that might have had all the pleasure and honours of Aegypt, yet because he could not have them without sinne, he rather chuseth the poor and despised estate that his brethren were in. So that Moses doth in this case something like Hiram, 1 King. 9. 13. to whom Solomon gave many Cities, but Hiram did not like them, and called that place Cabul, that is, displeasing or dirty: Thus Moses called Pharaoh's Court, and all his honours Cabul in respect of Christs favour and his love. Did not all the holy Martyrs likewise do the same things? Were not many of them offered life, liberty, yea great places of honour, if they would re∣nounce Christ, if they would forsake his way? But they did not stand delibera∣ting and doubting, what they should do, they immediately chuse to be imprison∣ed, burnt at the stake, rather then not confess Christ and his way; but the will naturally cannot make such a choice.

¶. 7.

The Wils loss of that Aptitude and readiness it should have to follow the deliberation and advise of the Understanding.

THe sinfulnesse of the Will in its noble and famous operation of Election or chusing hath been in a great measure considered, I shall adde two particu∣lars more, and what is further to be taken notice of in this point, will seaso∣nably come in, when we are to treat of the Will in its freedome, or rather servitude.

The first of these two to be mentioned is, The losse of that aptitude and readinesse it should have to follow the deliberation and prudent advise of the understanding. For this is the privitive Institution and nature of the soul in its operations; The understanding when the end is pitched upon doth consult and deliberate in a pru∣dential way about the means which may conduce to that end, and when prudence doth direct about those things which are to be done, then the will is to imbrace and elect that medium rather then any other, which reason doth thus wisely sug∣gest; Thus it ought to be, now the will being wholly corrupt doth not chuse according to the dictates of prudence, but the suggestions of sense, and the carnal affections within us; So that naturally a man chuseth an object, not because reason or prudence saith, This is good, this is according to Gods will, but because sense or affection saith, this is pleasant and delightfull. This sad perverting of the order of the will in its operations, if rightly considered, would throw us upon the ground, and make us with great amazement and astonishment cry out of our selves; For what can be more absurd and grievous then the will, which is so essentially subordinated in its chusing to the guidance of the understanding, should now be so debased, that like Samson without eyes, it is made to grind in evey mill, that any carnal affection shall command; we may see the good method and rule the will should walk by in

its choice, by that which Moses said, Deut. 30. 15. 19. See, I have set before thee this day life and death, good and evil. I call heaven and earth to record this day against you, that I have set before you life and eath, cursing and blessing; therefore choose life. Observe what should direct us in choosing, viz. That which the servants of God deliver from the Word, and so that which the mind of a man enlightned from thence doth declare to us, and for defect herein it is that we choose evil and death, for how often doth the Minister of the Gos∣pel yea thy own conscience it may be within thee, obtest and adjure thy will, as herein the Text Moses did the people of Israel. I call heaven and earth to witness, saith conscience, that I have shewed thee the good thou wert to do, I have terrified and threatned thee with hell, and that vengeance of God which will follow thee upon the commission of such sinnes: Therefore look to thy election, see again and again what it is that thou choosest. But though all this be done, yet the will will choose what affections say, what sense sug∣gesteth, dealing herein like Rehoboam, who would not hearken to the advice and direction of the ancient grave and wise counsellors, (thou plus valet umbrasenis, quam gladius juvenus, as the expression is in the civil law) but he gave his ear to the yong men that flattered him, and were brought up with him, which proved to his desiruction. Thus the will in its choice it maketh, list∣neth not to what the mind doth with deliberation and prudence direct to, but what the inferior appetite doth move unto, that it followeth: And this is the foun∣dation of all those sad and unsuccesfull choices we make in the world, this layeth work for that bitter repentance and confusion of soul which many fall into afterward; Oh that I had never choosen this way! Oh that I had never used such meanes! Oh me never wise! Oh foolish, and wretched man that I am? Especially this bitter bewailing and howling about what we have chosen, will be discovered in hell, what will those eternal yellings and everlasting roarings of soul be, but to cry out, Oh that I had never chosen to commit such sinnes! Oh that I had never chosen such companions to acquaint with! Thus the foo∣lish and sinnefull choice thou makest in this life, will be the oil as it were poured into those flames of fire in hell, to make them burne seven times hotter.

Secondly, The other particular wherein this corrupt frame of the will in election is seen is, That in the meanes it doth choose, it never considereth how just, and lawfull, and warrantable, the meanes are, but how usefull; and there∣fore, though God be offended, though his Law be broken, yet he will choose to do such things, whereas we must know that God hath not only required the goodness of an end, but also the lawfulness, and goodness of the meanes, and the sanctified will, dareth not use an unlawfull medium to bring about the most desired good that is; but the carnal heart, taketh up that rule of the A∣theistical Politian, Quod utile est, illud justum est, That which is profitable, that is just and righteous: That famous act of the Athenians, being provoked to it by Aristides the Just, may shame many Christians, when Themistocles had a stratagem in his head against their enemies, telling the people, he had a matter of great weight in his mind, but it was not fit to be communicated to the people, The people required him to impart it to Aristides, who being acquainted with it, declareth it to the people, That Themistocle's counsell was utile, but injustum, profitable but unjust; by which meanes the people would not pursue it. Here was some restraint upon men by the very principles of a natural conscience, but if the will be left to it self, and God neither sanctifying or restrayning it; it looketh only to the goodness and profitableness in means never to the lawfulness of them. Some have disputed, Whether it be not law∣full to perswade to use a less evil that a greater may be avoided? They instance in Lot offering his daughters to the Sodomites to be abused by them, rather then

commit a more horrid impiety, by abusing themselves with mankind (as they thought those strangers to be) but the Scripture rule is evident and undeni∣able, We must not do evil that good may come of it, Rom. 3. 8. Neither doth a less evil cease to be an evil, though compared with a greater; and therefore as in a Syllogisme, if one of the premises be false, there cannot be inferred a true conclusion, è falso nil nisi falsum, so also, è malo nil nisi malum, from an evil meanes there can never come, but that which is evil, though indeed God may by his omnipotent Power work good out of evil; know then that it cometh from the pollution of thy will, that thou darest make choice of means, not because just or righteous, but because profitable for that end thou de∣sirest.

¶. 8.

The Pollution of the Will in its Acts of Consent.

VVE proceed to another act of the Will, as it is exercised about the meanes which is called Consent; for though in order of nature, this doth precced election, yet because I intend not to say much about it at this time, because more will be spoken to it, when I shall treat of the immedi∣ate effects of original sinne; I therefore bring it in, in this place. And for to discover the sinfulness hereof, we must know, That the will hath a two-fold operation or motion in this respect, for there are motus primo primi, the im∣mediate and first stirrings of the will antecedently to any deliberation or con∣sent; The natural man being wholly carnal cannot feel these, no more then a blind man can discern the motes in the air, when the Sunne-beames do en∣lighten it; but the godly man, as appeareth Rom. 7. he findeth such motions and insurrections of sinne within him, and that against his will. Now al∣though it be true, when there are such motions of the will, but resisted and gainsayed, they are not such sinnes as shall be imputed unto us; and thus far Bernards, expression is to be received, Non necet sensus rei deest consensus, yet they are in themselves truely and properly sinnes. The Papists and Pro∣testants are at great difference in this point. The Romanists denying all such indeliberate motions antecedent to our consent to be properly sinnes, but the Reformed do positively conclude they are, and that because the Apostle, Rom. 7. calleth them often sinnes, and sinnes that are against the law, and which ought to be mortified. It is true, we further adde, when the sanctified soul doth withstand them, cry out to God for aid against them; as the maid in dan∣ger to be defloured, if she called out for her help, the Law of God did then free her; so God also will through Christ forgive such sinfull motions of thy soul, which appear in thy heart, whether thou wilt, or no; yet for all this, these stirrings of the will being inordinate and against the Law of God, which requireth not only pure streames, but a pure fountain also, therefore they are truly culpable, and so damnable. Let then a man observe, whether Egypt was once fuller of flyes then thy heart is of inordinate motions; for as the pulse in the body is alwayes beating, so the will is alwayes in action, it's alwayes moving to some object or other, and being naturally corrupted, it doth al∣wayes tend, either to an object unlawfull, or if lawfull, in an unlawfull and immoderate way.

But in the second place, Besides these indeliberate motions, there are those which are deliberate, to which the will doth give free and full consent; and these are greater sinnes then the former, because the more voluntary; and certainly

the will of a man is as full of sinfull consents, as the Sea is of water: When∣soever any lust, any sinne cometh to tempt thee, How easily and quickly is thy consent obtained? Indeed outwardly to commit the sinne that is ma∣ny times hardly accomplisht, there may want the opportunity, fear or shame may restrain men, but to consent to sinne, yea that which is most abomina∣ble, may be a thousand times over committed by the will in a little space. Now that the wils consent to a sinne is a sinne, if it be kept within onely, and not expressed in the outward act, is difficulty believed; even as they think their thoughts, so also the desires of their will are free in this parti∣cular; Yea it seemeth to be the constant Doctrine of the Pharisees, That if a man did externally obey the Law of God, though in his heart he did will the contrary, yet the Law did not condemn him: Hence it is that Matth. 5. our Saviour doth expound the Law so exactly and spiritually, and that it seemed a great Paradox to the received Traditions at that time, for our Lord, doth there shew, That if a man doth lust after a woman in his heart it is adultery and so of all other grosse sinnes: If then thou doest will in thy heart, desire and consent in thy heart to any sinne, though thou canst not, or darest not commit it; Here God looketh upon thee, as such a sinner; for as in holy things God accepteth the will for the deed, so in evil things, the will to do it, the consent to do it, is as if thou hadst done it, Tan∣tum fecimus, quantum volumus, even Seneca could say. What thunder and lightning is in this truth, if rightly understood; Goe and search thy will, make strict examination about it, and thou wilt find sparks, doe not flie fa∣ster from the forge then sinfull consentings doe issue from thee all the day long. No sooner doth any voluptuous, ambitious or profitable object ap∣pear in thy soul, but thy will hath secretly consented to it, and imbraced, even before thou canst tell what thou hast done: Now this sinfull temper of the will is the more pernicious and dangerous, because these consentings in∣wardly to sinne, are so sudden and imperceivable, that thousands of them came from the soul almost in a twinkling of an eye, and the heart feel∣eth them not: Doe not then thinke to justifie thy selfe, because thou canst with the Pharisee thank God, that thou art no adulterer, no drunkard, no Publican, for if thou hast at any time a secret consent to these things, if thy heart imbrace them, though thou darest not externally commit them; The holy and spiritual Law of God will find out these sins in thee, and con∣demn thee for them.

In the next place, Consider also that there is a two-fold consent to a sinne, Expresse and Formal, or Interpretative and Virtual; an expresse consent is, when the will doth actually yeeld it self up to any lust that doth tempt it: Thus Cain expresly consented to the murder of Abel; Judas to the betray∣ing of Christ. But a virtual consent is, when we yeeld to that from which such a sinne will either necessarily, or probably follow, although we do not expresly think of the sinne: Thus a man that is voluntarily drunk, if in his drunken fits he kill any, or commit any other grosse impiety, he may be said interpretatively to will all that wickednesse, though for the present he knoweth not what he doth. Thus the best Casuists doe determine, and the reason is, because such a man doth voluntarily expose himself to the cause of all such evils, and he who willeth the cause of a sinne, may be justly said to will the sinne that is the effect; Know then thy consent to sinne may extend further then ever thou thoughtest of; Such sinnes may lie at thy door ready to arraign thee, because though thou didst not expresly will them, yet by consequence thou didst. Therefore Matth. 25. 44. when those workers of iniquity plead, They never saw Christ hungry or in prison, and did not mini∣ster

to him; Our Saviour replieth, That because they did not such things to his Di∣sciples, they did them not to him.

Lastly, This consent of the will is not onely to the evil that we doe in our own persons commit, but also to that which others are guilty of. And here now might be a large field, wherein the sinfulnesse of our corrupt will may be discovered; and this consent of the will to other mens sinnes, may be (as Divines shew) many wayes, but I must not enlarge therein: It is enough for the present, to know the will is so corrupt, that as if it were too little to consent to its own sinne, it's frequently yeelding to the sinnes of others, whereby the sinnes of other men are made ours, and so at the day of Judgement shall stand arraigned, both for our own and other mens sinnes also.

The last act of the will is, That which they call usus, the application of the other parts of the soul and body to bring about the evil desired. In this al∣so the will, because of the universal dominion it hath, doth demonstrate the vast extent of its sinfull kingdome. This sinfull will commands the body in a despicable manner to be instrumental to sinne; It bids the eye look upon wanton objects, and it doth it; it commands the tongue to speak obscene∣ly, wantonly, to lie, or curse, or swear, and it doth it; all thy bodily sin∣fulnesse is committed, because the will commandeth it to be done: And al∣though the affections are not under such an absolute command by the will, but rather they sometimes subjugate and keep that under them, yet at other times, the will causeth them to arise, men love and hate, because they will. Mel••cthon is said to write thus to Calvin, Judicas prout amas, aut odio habes, amas vero aut odio habes, prout vis; The will of a man is that which sometimes stirreth up all the passions of the soul; Hence is that usual ex∣pression, I will have my will whatsoever it cost me. Yea the understanding, though it be a light, yet the will many times putteth it under a bushel; yea it will command the minde to divert its thoughts; Hence men will not un∣derstand, will not be convinced, because the will applieth to other objects. But of this more in its time.

SECT. IV.

The Defilement of the Will in its Affections and Properties, or the sin∣full Adjuncts inseparably cleaving unto it.

ROM. 9. 16.

So then it is not of him that willeth, or of him that runneth, but of God that sheweth mercy.

HItherto we have been declaring the native pollution of the noble faculty of the Will in the several operations thereof; but we have not (as yet) manifested the least of all that filthiness which adhereth to it; You have seen but a drop in respect of the Ocean: We proceed therefore to a further discovery of the original contagion thereof, and that in its Affections and Properties: The sinfull Adjuncts inseparably cleaving to it, proclaim it to be a defiled subject.

¶. 1.

This Scripture opened, vindicated and improved against the Doctrine of Free-will.

THis truth cannot be superstructed better, then upon this foundation in the Text, which is a noble ingredient into that famous portion of Scripture, wherein the Doctrine of those sublime mysteries about Election and Reprobation are professedly handled, and those Objections which the presumption of humane reason is ready to produce, are fully answered. So that whereas in other places that Doctrine is only occasionally or incidentially handled, here the Apostle doth industriously treat of the nature of it. Thus it hath of old been interpreted, and of late by the Orthodox. Onely Arminius following Suecanus in part, and the Remonstrants after Arminius they have excogitated a new Analysis of this Cha∣pter, full of absurdity and impertinencies; for they would not have the Apostle at all to treat of Election and Reprobation of persons, they turn themselves and the Scripture into all shapes and forms to evade that, but they interpret it of a two-fold Purpose or Decree of God, The one whereof they say is, That whoso∣ever doth believe shall obtain Justification, Adoption and Salvation: The other, That whosoever seek for righteousnesse by the works of the Law shall be rejected from all these. This (they say) is the scope of the Apostle: But who seeth not what forcing and wresting this is of Scripture? So that we may wonder, how such an interpretation could come into their mind; for the Apostle doth not speak of Conditions, but of Persons, his scope is not to shew, that they are be∣lievers who are received, and workers who are rejected. The Apostle had abun∣dantly confirmed this in the fourth Chapter, but he intends to shew the Dominion and Sovereignty of God in the eternal disposing of mens persons, and that upon the occasion of Gods rejecting the Jews, and calling in the Gentiles. Therefore he saith, To whom he will, he sheweth mercy, and whom he will he hardeneth: whom he will] He puts the discrimination upon Gods will, not upon any inter∣nal

qualification in the subject. Also he instanceth in Esau and Jacob before they had done good or evil, whereas if Jacob were considered as a believer, then God did look upon him as having good in him. Further, he bringeth in Pharaoh for an example, how that God did reject him, and whether the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vers. 17. be rendred, I have raised thee up, or I have kept thee alive in those judgments, and not destroyed thee, as the Remonstrants and others vehemently contend; yea some Orthodox do yeeld, it will all come to the sense, that he was an object on whom God would demonstrate his power and justice, or kept by God for a while, as some Anatomists do a dead body before they bury it, to gather profita∣ble observations for the good of others: not that God infused any evil in Pha∣raoh's heart (though the Scripture useth three words concerning Pharaoh, the one is to confirm or corroborate his heart, and that is ascribed to God seven times. The other is to harden, and that is once (though we render the word to corrobo∣rate, to harden.) The last is, To aggravate or make heavy, which is once like∣wise ascribed to God, (which is also rendered by our Interpreters to harden,) not (I say) that this expression denoteth, God did put any sinfull frame into Pharaoh's heart; nor yet on the other side, is it to be understood of a meer bare permission of God, as if he did no more then suffer him by his patience to be hardened, but God as a just Judge did for Pharaoh's sinne antecedent justly deny him any molifying grace, leaving him to his lusts, which in such occasions as he had, did break out into a more violent flame; So that the whole blame lay upon Pharaoh himself, not on God; Hence it is, that he is so often said, To harden his own heart. Now this example of Pharaoh could not make at all to Paul's purpose, if his in∣tent was to prove, that God would reject all such who seek for righteousness by the works of the Law, for Pharaoh was an Heathen, he was ignorant of Gods Law, and could not seek for Justification by the works thereof. Besides, if the Apostle did not intend to shew Gods purpose absolutely and inconditionately (in a well explained sense) about persons, but only his Decree about their qualifica∣tions, what occasion was there for Paul to make such an Objection, Is there un∣righteousnesse with God? And then first to objurgate the Objector, Who art thou, O man, that disputest against God? And then returneth a full answer to the Obje∣ction, from the lesse to the greater, from the Potter, who hath power over the same clay to make a vessel of honour or dishonour. These Objections and Answers could have no place in the Remonstrantical Analysis and Interpretation; For who would argue it injustice in God to reject such who did not believe in Christ, but sought for Justification by the Law? If the Apostle did prove only two such De∣crees about the wayes to salvation and damnation, here was no such mystery transcending humane expectation. This is certain, the Remonstrants commend their way of common Election, making the determinate event to be by man him∣self, in a most plausible and colourable manner, as being most agreeable to hu∣mane reason and equity. There is no man would dispute against God in this, whereas the other exposition strongly pursued by Austin, and for the dreadful∣ness of it to flesh and bloud, which is ready to call God to an account for his administrations was greatly disliked by many and a scandal to them; Even as at this day, it still meeteth with the same unkind entertainment from Lutherans, Socinians and Arminians, who make an Universal Conditional Election, whereby (they say) God would have all to be saved, even the Calvinists themselves, as they are pleased to instance by derision. Well if this part of Scripture will not convince, I know not what light will, and they must needs be prepossessed, who can let their judgements assent to such a remote and forced explication; Not to adde that the Decree which they make about Gods rejection of such who seek for Justification by works is false; for did not many Jews following the righteousness of the Law, at last believe in Christ; Was not Paul once zealous for the works of the Law? Yet afterwards an affectionate admirer of the righteousness by faith.

But we leave these bold Interpreters who do assume more to themselves in turn∣ing the sense of these words this way and that way, then do allow God in the disposing of mankind, as if the Text were like the Potters clay, that they might make a sense of honour and a sense of dishonour.

Come we therefore more particularly to the words in hand, and as appeareth by the illation [So then] they are an inference from Paul's preceding Discourse; As for those, though men of great Antiquity, who suppose these words spoken not by Paul himself, as in his own person, but in the person of some opponent, it is so weak that it is not worth the resuting; For the Apostle in the beginning of the Chapter, useth great asseveration and atteslation, even with a solemn oath concerning his great affection to the Jews and their salvation, to whom also he attributeth great Church priviledges and spiritual prerogatives, and this he doth, because he was to deliver most dreadfull matter, which would be exceeding dis∣pleasing to that Nation, and which might seem to come from hatred to them: But this Preface is to mollifie them: And whereas it might be objected, If a greater part of the Jews, who were once Gods people, and to whom the promi∣ses did belong, were rejected, how could Gods word be true? The Apostle di∣shtinguisheth of the Israelites, and sheweth, that the promise in regard of the spiritual efficacy did belong only to Abraham's seed after the promise, or who were the children of Abraham in a supernatural way, imita••ing him and walk∣ing in his slept; The other were Abraham's sonnes after the flesh, not but that they were children of the promise also in respect of the Covenant externally ad∣ministred, they were circumcised as well as the other, and called Act. 3. The children of the promise, and if this were not so, the Apostle should in the same breath almost have contradicted himself, for he said of the Nation in the general, That to them did belong the Covenants and the Promises: Hence that whole Nation is sometimes called his sonne, yea his siest born, and sonne of delights; But though Abraham's children thus after the flesh, and in some sense of the promise also, yet not in that sense, as the Apostle meaneth here, so as to be the blessed seed, and elected by God in Christ: Hence Paul sheweth, That the promises in respect of the efficacy and gracious benefits flewing from them did belong onely to the elect; And this he proveth, first from Ishmael and Isaac; And whereas it might be said, Ishmael for his actual impiety deriding of, and persecuting Isaac was rejected, and also that he was born of Hagar a bond-woman; then he fur∣ther exemplifieth in Esau and Jacob, born both of the same father, and of the same mother, and at the same time, and yet before they had done good or evil; The one even the younger was loved of God, and the Elder to whom the birth∣right did belong was hated. Whether these instances be propounded as types on∣ly (so that for all this both Ishmael and Esau might be elected, as some have charitably thought of Elau, that he repented of his cruel intentions to his bro∣ther, changing his mind to him, and so (as they think) dying a converted man, or whether they be propounded as Examples also as well as Types (viz.) as those persons whom God had excluded from grace, and therefore the Scripture giveth this Character of Esau that he was a profane man,) is not much material. This is enough, that the Discourse of Paul is carried on with great strength: And whereas it might be objected, That God was unrighteous in making such a dif∣ference between those that were equal, the Apostle answereth from a Text of Scripture, Exod. 33. 19. where Moses desiring to see the glory of God, God grants his request, giving this reason, I will be gracious to whom I will be gra∣cious, and mercifull to whom I will be mercifull: Thus even Moses hath that great glory put upon him, even to speak to God face to face, and that not for any worth or dignity in himself, but the meer gracious will of God; Therefore there is no unrighteousnesse in this act, whereby God receiveth one and leaveth ano∣ther, because this Assumption is an act of grace and savour, and in things of fa∣vour

and liberality, there is no injustice: If I meet two poor men equally indi∣gent, and I relieve one passing by the other, there is no injustice in not relieving of him. Now from this expression of God to Moses, the Apostle maketh this inference in my Text, removing all causes and merits of the grace of God from man, and attributing it wholly to God.

In the negation we have a distribution, It is not of him that willeth, nor of him that runneth. [It is not.] Here is much dispute, what is meant by that? But the Context maketh it evident, that election is not, nor the blessed effects of Election, Conversion, Justification and Salvation. Some also adde, The act of volition, It is not of him that willeth to will; for God worketh in us to will: So that all is to be given to God; for Voluntas bons, is one of Gods good gifts to us, Nelentem pravenit ut velit, volentem subsequitur ne finstra velit: A good will cannot precede Gods gifts, seeing that it selfe is one of Gods gifts.

Not of him that willeth] Here we see plainly the will of man so importent, yea so polluted by sinne, that it cannot put it self forth to any good.

Again, It is not of him that runneth.] The Remonstrants limit this too much (as if it were) an allusion to Esau, who neither by running (when he wearied himself in hunting for venision;) nor by willing (when with tears he so earnestly desired the blessing) could obtain it; for the Scripture doth usually compare Christianity to a race, and our conversation to a running. So that it is neither our inward willing, or outward performing of duties, (though with much industry,) that make us obtain this grace from God: Not that we are to sit still and to be idle, but we are to wait on the means onely, it's Gods grace not our wils which do make us holy and happy. Therefore you have the positive cause of all, But it is of God that sheweth mercy,] It is then the meer mercy and compassion of God, which maketh a diffrence between men lying in the same sin and misery; he speaketh not of justifying mercy, adopting mercy, but of electing mercy, converting and calling mercy. This discriminating power and grace of God doth evidently appear every where, there being two in a family, one taken, the other left; Two hearing a Sermon, one humbled and converted, the other remaining blind and obdurate; If to this it be replied, that the meaning is, It is not of the will alone, nor of him that runneth alone, but of Gods mercy also, then (as Austin of old did solidly observe) it might as truly be said, That it is not of God that sheweth mercy, but of him that willeth and runneth; And this is very absurd, Pia aures non ferunt, Godly ears (saith Aquinas on this place) would not endure it; and Newe Christianus dicere andebit, (said Austin.) The weightiness of the matter hath made me thus long in opening the Text: We come to the Observation, viz.

That the will of man is so greatly defiled by sinne, that we cannot obtain any spiritual mercy by it. It's the grace of God, the compassion of God that maketh thee abhorre thy sinnes, and close with that which is holy, thy will is na∣turally an enemy and an adversary to it; Should God let thee alone, till thou come to meet him, thy condition would be hopeless; The will of a man naturally stands at a defiance against the things of God; else why is it, that under such means of grace that many enjoy, why is it that when there are so many invitations and ex∣postulations that the understanding and conscience is convinced, that cannot tell what to say, yet the will of a man is obstinate and refractory?

¶. 2.

The Will is so fallen from its primitive honour, that it's not worthy to be called Will but Lust.

LEt us take notice of the great depravation of the will. And

First, It is seen in this, That it is so fallen from its primitive honour, That it is no more worthy to be called voluntas but cupiditas, not will, but lust. For the will signifieth a rational appetite following the dictates of reason, but our will doth not, cannot do so, and therefore as she said, Call me no more Naomi, but Marah; So it is here, Call it no more a will, but a lust; and thus the Scri∣pture doth by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mean lust, Ephes. 2. 3. Fulfilling the desires, or lusts of the flesh; (The wils, as it is in the original, 1 Pet. 4. 3.) To work the will of the Gentiles, is explained by walking in lusts; and vers. 2. the lusts of men, which is nothing but their wils is opposed to the will of God; Thus those that will be rich, 1 Tim 6. 9. that will to be rich, is a sinne against that command, Thou shalt not lust. Oh then think seriously of this, my will is become a lust, my virgin an whore, I cannot will any thing, but it is a lusting after it rather then a willing of it! It is not willing of riches, but lusting after them; not willing of honours, but lusting after them; we call it a lust not a will, because it doth excessively (and beyond Scripture-bounds) will a thing neither doth it will with subordination and reference to Gods glory. Thus a mans will is his lust.

¶. 3.

The Will is wholly perverted about the Ultimate End.

ALthough the will of man be subject to more defilements, then the body of a man is exposed to diseases, yet I shall briefly select some of the more re∣markable instances. And

First, Herein is the natural sinfulnesse of the will manifested, In that it is wholly perverted about the ultimate end, which is the proper and adequate ob∣ject of it; God is the supream and ultimate end of the will: Therefore were our souls endowed with this noble faculty, that the will might firmly and immo∣vably adhere to him; That as the elements have their proper principles of mo∣tion, whereby they never rest, till they come to their center, or ultimate term in which they wholly acquiesce; Thus also if we respect the primitive institution, the will was given us for such a principle which should carry us out constantly to the enjoying of God. But oh the sad perversion and inordinacy that is now come upon this chief power of the soul, for now a mans self is put into Gods room; So that whereas God was the Alpha and Omega, the beginning and end of a mans will; Now a mans self is made his god, he willeth himself, he loveth him∣self, all things are done in reference to himself, as the utmost end: So that this self-seeking, this self-loving is the root of all other iniquities; when the Apostle was to reckon up a Catalogue of manifold notorious impieties, 2 Tim. 3. 2. he reckons up men, lovers of themselves, as the bitter root of all wormwood spring∣ing from it; you cannot reckon up any sinne, whether spiritual or carnal, that doth not flow from this, because a man doth inordinately will, and love himself; That as Aristotle reporteth of one Antipheron, which through the weakness of his eyes, the very air was in stead of a Looking-glasse, making a constant refle∣ction,

so that he saw himself, beheld himself all the day long; Thus it is with the will, all the motions and actings of it are onely to self-glory, self-pleasure, self-profit, &c. whereas at first the will was created so subordinate to God, that it did will the glory, and honour, and blessedness of God infinitely above its own self; If they could say to David, Thou art worth ten thousand of us, how much more could Adam in the state of integrity say unto God, that his Name, his Glory and Majesty were to be esteemed and set up farre above the good of all men and Angels. Austin observeth truly, That those two Cities, Jerusalem and Babel, of God and the Devil, had these two contrary foundations, Babel had Amor sui usque, and Contemptum Dei, The love of a mans self, even to the contempt of God and Jerusalem, The love of God, even to the contempt of a mans self: Oh then look upon this as the Goliah-sinne, as the Beelzebub-evil in thy will, that it cannot, it doth not any thing, but excessively will and love it self to the contempt of, and rebellion against God! The Command of God is, To love him with all our heart, soul, and might, and to love our neighbour al∣so, but there is no injunction to love our selves; Indeed that is supposed as a duty, when a mans self is made the rule and measure of love to our neighbour: Some think the reason why there is no expresse command to love our selves, is, because that is required in loving of God, because he onely loveth himself that loveth God, and in loving of God we love our selves; whereas when we love our selves for our selves sake, not subordinately to God, we do indeed hate our selves, pro∣curing our self damnation. Let us then bewail this fall of the will by original sinne from God into its self, whereby we will our own glory rather then Gods; our own interest then the great Gods, who yet giveth us all we have; This is to break the order which the wise and holy will of God hath immutably ordained, viz. the submission and subjection of the creature to the Creator.

¶. 4.

The Privacy and Propriety of the Will.

SEcondly, Another extensive and powerfull defilement of the will is a conse∣quent from the former, viz. The Privacy and Propriety of it; For whereas by the primitive Institution our will is to be commensurated and regulated by the will of God; now it naturally abhorreth and refuseth any such agreement, as if our will were to take place of Gods will, as if the prayer were that our will (not Gods will) might be done; In this is an Abysse of all evil, that our will naturally inclineth to be independent on Gods will; we would have that a measure and rule even to Gods will, that God should not will, but what we would have: Oh hor∣rible blasphemy and confusion! for the humane will of the Lord Christ was not a rule and measure of things to be done, being the will of a creature, therefore he prayeth, Not my will, but thy will be done, Luk. 26. 39. If then Christs humane will was to be regulated by that superiour and increated will, how much more is the will of a sinfull and corrupt man; This then is that which maketh the whole soul like a Blackmoor; This is the essence (as it were) of all sinne; A mans own will, not Gods will is regarded, but a mans own proper will is wholly followed, we would give Laws to God, and not God to us; Whensoever thy heart is carried out to lusts, to any wickedness, What is this but to exalt thy will, and to depress the will of God? Hath God said, Be not proud? thou wilt be proud: Hath God said, Swear not? thou wilt swear: Thus all sinne is nothing but a mans own will lifted up against the will of God: No wonder then if one said, Cesset voluntas propria & non ardebit g••henna; Let there be no longer

our own will, and there will be no longer any hell; It's this proper private will of ours that was the cause of hell: Adam and Eve they preferred their will before Gods will, and that brought in death and demnation: Therefore regeneration is the writing of Gods Law in our hearts, whereby we come to say, as Christ, I come to do thy will O God, and Paul immediately upon his conversion saith, Lord what wilt thou have me do, he giveth up his will as a blanck on which God may write his will, O Lord there shall not be any longer my will to persecute, my will to oppose thy Church, I will break this will of mine, renounce this will of mine: Thus as a vessel melted in the fire may be put into any forme or fashion the artificer pleaseth, so was it with Paul's will: This proper private will of thine, likewise maketh all the trouble and misery thou meetest with; it is thy own will that maketh thee to walk so heavily and dis∣contentedly, for were thy will resigned up into Gods, were thou able to say in all things, the will of the Lord be done, I have no will, but what God would have me to exercise; this would keep thee in a quiet calm frame all the day long, whereas now all the dispute and contention is, whether thy will or Gods will must give place to each other. Oh vain and wretched man! how long shall this self-will of thine be thy ruine; Is it not reason that the will of the creature should give place to the will of the Creator, as the starres do not appear, when the Sunne beginneth to arise.

¶. 5.

The Pride and Haughtiness of the Will.

THirdly, The great and notable pollution of the Will, Is the pride and haugh∣tiness of it, not only refusing subjection to the Will of God, and to be under that, (as hath been shewed) but in some remarkable particu∣lars.

The first whereof is, an affectation of equality with God himself. Thus the will of a poor weak wretch, that cannot turn a white hair into black, whose breath is in his nostrils, that hath the same originals for his body as a worm hath, yet the aspireth after a Deity, and would be like God him∣self. As

1. in attempting to make gods, and then to worship them. What pride and vanity is in man to take upon him to make what he intends to worship; so that what man pleaseth shall be a god, and what pleaseth him not shall be none, Deus non erit Deus nisi homini placuerit. Thus whereas God at first made man after his image now man maketh God after his image; Besides the horrible blindness that is upon the mind in this thing, there is also pride and arrogancy of the will; what is this but to assume superiority over their own gods, which yet they worship, and adore? But

2. This pride of the will is more conspicuously manifested, In affecting to be like the true God, not to endure him to be a superior above us: While our first parents had not any internal pollution at all upon them, yet this sinne did presently insinuate them, whereby they aspired after a Deity: therefore the Devil tempted them with this sutable bait, Ye shall be like Gods knowing good and evil: That sinne of Adam hath still a more peculiar impression upon man∣kind: Whence came that abominable and blasphemous custome into the world of deifying men, (which they called Daimons,) but from that inbred pride of the will, desiring to be like God▪ Ezek. 28. 2. Thus it was with that Prince of Tyrus, he lifted up himself and said, I am a god, I sit in the seat of God, thou

hast ser thine heart as the heart of God; What detestable and loath some arrogan∣acy is here? Oh the patience of God, that doth not immediately consume such a wretch, as he did Herod who sinned not so highly, for he did not proclaim he was God only the people by way of flattering cryed out the voice of God, and not of man, which because he did not disclaim but secretly owned, there∣fore was such a remarkable punishment inflicted upon him. We see from these instances what pride lurketh in mans will, there is the cockatrice egg which may quickly prove to be a flying Serpent: This pride is thought also to be the sinne of the Devil, whereby he was not contented with the station God had put him, but was ambitious of a divine nature, as if he with Christ might think it no robbery to be equal with God. This unspeakable arrogancy did shew it self notoriously in some great Potentates of the world, Caius Caesar especially, (for which cause Grotius though absurdly maketh him to be the Antichrist) that did exalt himself above all that is called God. This mad∣ness of pride was as visible in Alexander, who though sometimes through the consciousness of humane imbecillity (as when he was wounded and saw bloud fall from him) would refuse such a thought, yet at other times he did industri∣ously affect to be related among the number of the Gods, and to have divine worship performed to him, and as the sonne of Jupiter, Hammon, would be pictured with hornes, and Jupiters Preist meeting of him instead of that form, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, did purposely mistake, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Haile thou sonne of Jupiter; yea, he sends into Greece, that by a publique Edict, he might be ac∣knowledged for a god, which the Lacedemonians in scoff did without scruple admit, saying, Qundoquidem Alexander vult esse Deus, Deus esto; Seeing Alexander will be god, let him be one: But the Athenians being more scru∣pulous, or at least of greater hatred against him, punished Demades the Ora∣tor for advising them to receive him as god; for he had said, Look (Oye A∣thenians) Nè dum coelum custodies terram amittatis, while ye keep heaven ye loose the earth: This carnal counsel, is admired as infallible policy almost by all the Potentates of the world; Thus you see what pride is latent in the will of a man, and how farre it may rise by temptations; though the experience of humane imbecillities may quickly rebuke such mad insolencies, yet some ex∣cuse or other they use to put it off, as when it thundered, one asked Alexan∣der, wheather he could do so; he put it of, and said, he would not terrifie his friends: if you say this corruption of the will is not in every man by nature, I grant it for the degree, but it is habitually and radically there. Let any man be put in such temptations, as Herod and Alexander were, and left alone to this inbred pride and original pollution, it would break out into as great a flame: Origi∣nal sinne needeth time to conceive, and bring forth its loathsome mon∣sters.

3. This pride of the will is seen, In the presumption and boldness of it, to in∣quire into the consels of his Majesty, and to call God himself to account for his administrations. Rom. 9. 20, who art thou (O man) that disputest against God? [O man,] that is spoken to humble and debase him; Wilt thou call God to an account? Shall God be thought unjust, because thou canst not comprehend his depths? Certainly God hath more power over us then the Potter over his clay, for the Potter doth not make the materials of that, he only tempreth it, wher∣as God giveth us our very beings; and therefore it is intolerable impudency for us to ask God, why he made us so? yet how proud and presumptousis man, to dispute about Gods precedings, whereas the great Governors of the world will not allow any Subject to say, why dost thou so to them? The Psalmist com∣plaineth of this pride in some men, Psal. 12. 4. Our lips are our own, who is Lord over us? Thus Pharaoh said to Moses, who is the Lord that I should obey him? This pride in the will, whereby men will audaciously intrude into things

they know not, hath made these heretiques in judgements, the Pelagians and Socinians, Their will doth not captivate their understanding to Gods Ipse dixit, for us the Schoolemen observe truly, in every act of faith, there is re∣quired pia affectio, and inclinatio voluntatis, and when that is refractory and unsubmitting, it causeth many damnable heresies in the judgement; for it is the pertinacy of the will, that doth greatly promote the making of an here∣tique.

Lastly, This pride of the will is seen, In raging and rebellious risings up against God in his proceedings against us. In this the pride of the will doth sadly discover it self, what rage, what fretting and discontent do we find in our hearts, when Gods will is to chastise or afflict us? If we could bind the armes of the Omnipotent to prevent his blowes, how ready is presumptuous man to do it? It is therefore a great work of regeneration to mollity and soften the will, to make it sacile and ductile, so as to be in what forme God would have us to be. When David had such holy power over his will, 2 Sam. 15. 26, that in his miserable flight from Absalom, he could say, If ye have no delight in me, behold here I am, let him do to me as seemeth good to him; he could abound and want, be rich and poor, a king and no king all in a day, this argued the great work of sanctification upon his will. This iron was now in the fire, and so could be molleated as God would have it; Thus in the fore mentioned in∣stance of Paul, when he cryed out, Lord, what wilt thou have me to do? Here was a tender humble resignative of the whole will to God, without any con∣ditions or provisoes; But oh the pride and unruliness of the will, if left to its natural pollution! When God shall any wayes bring his judgements upon us, how impatiently do we rise against God, even as if we would be revenged of his Majesty? As it is said of the Thracians, when it thundereth and light∣neth, they shoot against heaven, as if they would bring God to order. Xerxes scourged the sea, and sent a Bill of defiance against the hill of Athos. Augustus being beaten with a tempest at sea, defied their god Neptune, and caused his image to be taken down from the place where the rest of their gods were. Yea Charron speaketh of a Christian King, who having received a blow from God, swore be would be revenged, and gave a commandment, that for ten yeares no man should pray to him, or speak of him; I tremble to mention these dreadfull instances, but they are usefull to demonstrate, what pride and unsubdued contumacy is in the will of man, even against God him∣self, when he crosseth us of our wills: Yea do not the godly themselves though grace hath much mollified their will, and made it in a great measure obsequi∣ous to God, yet do they not mourne, and pray, and groane under the pride of their will? do they not complain, oh they cannot bring their will to Gods will! They cannot be content and patient under Gods dispensations, they fret, they mutter, they repine. Is not all this because the will is proud, the will doth not submit? Heavenly skill and art to order thy will, would make thee find rest in every estate.

¶. 6.

The Contumacy and Refractoriness of the Will.

ANother instance of the native pollution of the will is, The contumacy and refrractioness of the will, it is obstinate and inpenetrable; The Scrip∣ture useth the word heart for the mind, will and conscience not attending to philosophical distinctions, so that the stony heart, the uncircumcised heart,

is the same with a stubborn and disobedient will. Thus the Scripture putteth the whole cause of a mans not conversion, of his not repenting upon the resractory will in a man especially, Levit. 26. 14. If ye will not hearken to me, and will not do these Commandments, vers 18. If ye will not for all this heark∣en to me, vers. 23. If ye will not be reformed, but will walk contrary to me; Observe how all is put upon the will, so that if their will had been pliable and ready, then the whole work of Conversion and Reformation had been accom∣plished; So Matth. 21. 29. The disobedient sonne returneth this answer to his father, I will not. This contumacy therefore of the will may be called the bad tree, that is the cause of all thy bad fruit; A regenerated will, a sanctified will, would make thee prepared for every good work. It is for want of this that all preaching is in vain, all Gods mercies, and all judgements are in vain; Why should not the ham∣mer of Gods word break it? Why should not the fire of it melt it? but because the stubbornness of the will is so great, that it will not receive any impression, 'tis called therefore a stony heart, not an iron heart, for iron by the fire may be mol∣lified and put into any shape, but a stone will never melt, it will sooner break in∣to many pieces, and flie in the face: Thus the will of a man hath naturally that horrible hardness and refractoriness, that in stead of loving and imbracing the holy things of God, it doth rather rage and hate with all abomination such things.

¶. 7.

The Enmity and Contrariety of the Will to Gods Will.

IN the second place, That imbred sinfull propriety of the will, which accom∣panieth it, as heat doth fire, is, The enmity and contrariety of the will to Gods will; There is not onely a privative incapacity, but a positive contrariety, even as between fire and water; Gods will is an holy will, thine is unholy; Gods will is pure, thine is impure; Gods will is carried out to will his own glory, ho∣nour and greatness, thine is carried out to will the dishonour and reproach of God: Thus as Gods will is infinitely good, and the cause of all good, so in some sense, thy will is infinitely evil, and the cause of all that evil thou art plunged into; Therefore when the Apostle saith, That the carnal mind is enmity against God, Rom. 8. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comprehends the actings of the will and the affections, as well as of the mind; It is enmity in the very abstract, so that it is neither sub∣ject to God, nor can be: Oh that God would set this truth more powerfully upon our hearts, for what tongue can express the misery of this, that thy will should naturally have such irreconcilable opposition and implacable enmity to the Law of God, that it should be diametrially opposite to Gods will, which at first was made so amicable and compliant with Gods will, that there was the Idem velle, and Idem nolle. Besides, many other considerations there are two especially that may break and exceedingly humble our souls herein: For

1. Gods will and his law, which is his will objectively taken, are absolutely in themselvs very good, and therefore the proper object of thy will; So that if thy will be carried out to any thing in the world, it should be carried out to Gods Law above any thing: This is to be willed above any created good what soever, How is it that thou canst will pleasures, profits and such created good things, and art not more ravished and drawn out in thy desires after the chiefest good, but to be in a state of opposition to this chiefest good, to contradict and withstand it, this is the hainous aggravation? Could there be a Summum malum, it would be in the will, because of its direct opposition to the Summum bonum? Herein mans will, and the Devils will, do

both agree, that they are with hatred and contrariety carried out against Gods will: If therefore thou wert to live a thousand and thousands of years upon the earth, and thou hadst no other work to do, but to consider and meditate about the sinfulness and wretchedness of the will in this particular, thou wouldst even then take up but drops in respect of the Ocean, and little crums in respect of the sand upon the sea-shore. But

Secondly, This contrariety of thy will is not only against that which absolutely in it self is the chiefest good, but relatively it would be so to thee, and therefore thy contrariety to it is the more unjustifiable. What to be carried out with un∣speakable hatred, to that which would be thy blessedness and happiness, who can bewail this enough? To have a delight and a connaturality with those things that will be thy eternal damnation, with much readiness and joy to will them, and then to be horrible averse and contrapugnant to those things, which if willed and imbraced would make thee happy to all eternity: Oh miserable and wretched man, thy condition is farre more lamentable then that of the beasts, for they have a natural instinct to preserve themselves, and to desire such things as are wholsom to them, but thou art naturally inclining to will and imbrace all those things which will be thy eternal woe and misery! What is the cause that thy will cannot imbrace the Law of God? Why art thou so contrary to it? Alas there is no just reason can be given, but original sinne is like an occult quality in thy will, making an Antipathy in it against the same; so that thou doest not love what is holy, neither art thou able to say, Why? only thou dost not love it; yea, there is the greatest reason in the world, and all the word of God requireth it likewise, that thy will should be subordinate and commensurated unto it, but there is no other cause of this evil will, then the evil of it; It is evil, and therefore cannot abide that which is good.

¶. 8.

The Rebellion of the Will against the light of the mind, and 〈◊〉〈◊〉 sla∣very of it to the sensitive part in a man.

THirdly, The original pollution of the will is seen in the rebellion of it against the light of the mind, and the slavery of it to the sensitive part in a man, to the carnal and sinfull affections therein: Both which do sadly pro∣claim how the will is by nature out of all holy order, and fallen from its primi∣tive integrity; For in the former respect therefore did God give us reason, that by the light and guidance thereof, the will should proceed to its operations; So that for the will to move it self before it hath direction from the mind, is like the servant that would set upon business before his master commands him, like an un∣natured dog, that runneth before his master do set him on: To will a thing first, and afterwards to exercise the mind about it, is to set the earth where Heaven should be: But oh the unspeakable desolation that is brought upon the soul in this very particular! The will staieth for no guidance, expecteth no direction, but willeth because it will, what is suteable and agreeable to the corrupt nature thereof, that it imbraceth be it never so destructive and damning; God made the mind at first, that it could say like the Centurion, I bid the will go and it goeth; the affections move, and they move; but now the inferior souldier biddeth the Centurion go and he go∣eth; This then is the great condemnation of the will, that though light come in upon it, yet it loveth not the light, but rebelleth against it; and this sinfulness of the will is more palpably discovered under the means of grace, and the light of the Gospel, then under the light of nature meerly, for such are said compara∣tively

to sit in darkness, and to have no light; The more then the light of the Gospel doth appear, the more any beams of truth do gloriously shine into thy breast, and thou for all this gain-sayest them, livest against them, the more is thy will in a sinne. This then doth greatly aggravate the polluted nature of the will, that it can contradict the powerfull arguments of the soul, when it was made subordinate to knowledge, then to become tyrannical and usurping over it, this argueth the will hath a peculiar infection in it, insomuch that if it had never so much light, yet that would be evil, because it will be evil. I know there are ma∣ny learned men, that say, The will cannot but follow the practical dictate of the understanding; There is (say they) a natural connexion between them, so that if the will at any time offend, it is because the light and conviction of the mind is faint and inefficacious: But this opinion doth greatly retract from the nature of grace, and the nature of our original sinne, from grace, as if that did sanctifie the understanding and affections only, and from original sinne, as if that were not seated in the will, but in the other parts only, whereas the will of a man may be called the throne of wickedness, because from it properly all sinnes have their rise and being; Do we not see this plainly in the Devils, who are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, great∣ly knowing and understanding, yet no Devil is able to will what is good, but willeth to sinne alwayes, and cannot resrain it; How cometh this about? They do not want knowledge, they are not capable of sinnes of ignorance, and yet with what irreconcilable enmity is the Devil set against that which is good, inso∣much that he cannot all the day long, but will those things that are offensive to God. Although they know this is to their eternal torment; By which you see how depraved and poisoned without Christ the will is, though the understanding meet it like an Angel to stop this Balaam in wicked and unjust wayes: Never then plead ignorance, or plead passions, for it is the defect and wickedness of the will that makes thee so vile; But as the will in the upper region (as it were) is so much polluted, so in the lower region also; for if we consider it as bordering upon the affections, there we shall find as horrible a sinne daily committed, as when Gods Law sorbids a woman to fall down before a beast; for when the will, which is in it self a rational appetite, shall make it self like one of the vile affe∣ctions and passions; what is this but a spiritual and unclean lust with a beast; Lay then this more to heart than thou doest; Think how horrid a sight it would be, if thy body should become like a beasts, and thou go on the ground as that doth, what would then become of that Os sublime? And is not this as bad, when thy will is made a vassal to every inordinate affection? Thou willest what thy passions call for, yet thus it is with every one till grace doth elevate the will, and set it in its proper throne.

¶. 9.

The Mutability and Inconstancy of the Will.

FOurthly, The mutability and inconstancy of the will about what is holy, is a great part of the original desolation upon it. It is true, Adam's will was mutable at the first Creation, though he had full power and perfection to stand, yet because his will was changeable, therefore he fell from his holy estate, and no wonder that Adam's will was mutable, for the will of the Angels so great∣ly transcending man in glory, was also vertible and changeable, so that to have the will confirmed in what is good, that it cannot fall into the contrary condition, is a blessed and gracious priviledge vouchsafed by God alone; Therefore there

are no men, though never so much sanctified, but their wils would make them fall off from God, did not God outwardly support him. This natural mutability is in the will, because it's the will of a creature, onely the will of God is immuta∣ble and unchangeable, and this is onely a negative imperfection, it is not a sinne, but the inconstancy and changeablenesse that I now mention is a sinfull and cor∣rupt one. This mutability of the will and instability, discovers it self in these par∣ticulars,

1. In some great fears or judgements of God upon a man, then though he hath no more but nature, yet his will doth sometimes seem to yeeld, and to melt before God. Thus Pharaob's will, Ahab's will, did abate of their contumacy while the heavy rod of God was upon them, but how quickly did they lick up their vomit again? When the iron was taken out of the fire, it grew as cold as ever; And is not this inconstant will the ruine of many? Oh that thou hadst such a will alwayes, as thou hadst in such straits, in such extremities, then how happy wouldst thou be!

2. This inconstancy of thy will appeareth to thy undoing, When in some Or∣dinance the Word preached, the Sacrament administred or reproof applied to thee, then thou beginnest to yeeld, then thou sayest, I will do it, I will be so no more, I will become new, but these April showrs hold for a season, the winter will come when all will be frost and snow. Mat. 21. 29. One of those sons, who said to his father, I go, sir, seeming to be very willing; (whereas on the other side, I will not,) did quickly falsifie his Word; So that he who refused at first, proved better then he that seemed so forward, and thus truly it falleth out sometimes, that the later end is farre better of some, who for a long while say, they will not, that are stubborn and rebellious, but God afterwards maketh them to will, then of such who give many fair promises, now they will, and then they will, in such sickness they will, in such a powerfull motion they will, but afterwards they will not.

3. The sinfull inconstancy of the will about holy things, is, When after a rea∣dy and willing profession of Christ, in times of temptation and great extremities then they fall off, and their fall is great. This is because the will was not resolved and fixed, that whatsoever should fall out, yet they would not treacherously depart from God, Act. 11. 23. Barnabas exhorted the Disciples, That with purpose of heart they should cleave to God, otherwise if the will be not stedfast and resolved, every temptation is able to drive it back.

Lastly, The lazy, sluggish and half-desires of the will about good things, mani∣fest the inconstancy of it. Jam. 1. A double-minded man, (and so a double-willed man) is inconstant in all his wayes; when the will is divided between the creature and the Creator; or when like the sluggard, he desireth meat, but will not put forth his hand out of his bosom, he willeth and willeth, but never doth effectu∣ally set himself upon working: This man is like a reed that is tossed up and down with every wind. Many more sinfull affections might be named, for they are like the motes in the air, or the sand upon the sea shore; But let this suffice, because more will then be discovered, when we speak of the slavery of it to evil, having no freedom to will what is good. Only let this Truth be like a coal of fire fallen upon thy heart, let it kindle a divine flame in thy breast, consider this corrupt will is the root of all evil; If thy will were changed, if thy will were turned to God, this would bring the whole man with it: Oh pray to God, to master thy will, to conquer thy will? Say, O Lord, though it be too hard for me, yet it is not for thee; Remember hell will be the breaking of thy corrupt will; Thou that wouldst not do Gods will here, shall not have thy will in any thing when in hell.

SECT. V.

Of the Natural Servitude and Bondage of the Will, with a brief Dis∣cussion of the Point of Free-will.

¶. 1.

JOH. 8. 35.

If the Sonne therefore shall make you free, ye shall be free indeed.

HItherto we have been discovering the vast and extensive pollution of the will, in its Originals and Naturals, both in the several operations and affections of it; The next thing in order is, To treat of the will in regard of its state, as in freedome of servitude, about which so many voluminous Controversies have been agitated: And indeed a sound judgement in the point of Free will is of admirable consequence to advance Christ, and the grace of the Gospel; For whosoever do obscure the glory thereof, they lay their foundation here; They praise nature to the dispraise of grace, and exalt God as a Creator, to the prejudice of Christ as a Redeemer.

Although it is not my purpose to go with this Point as many miles as the Con∣troversie would compel me, yet because the Doctrine of Free-will is so plausible to flesh and bloud, that in all Ages of the Church it hath had its professed Pa∣trons; And because the cause of Christ and the Gospel is herein interessed, and further, because it is of a great practical concernment to know what a slavery and bondage is upon the will of man to sin; it will be necessary and profitable (in some measure) to inlarge upon it; for there is scarce one in a thousand, but is pus∣sed up with his own power and strength, so that he feeleth not the want of grace.

¶. 2.

This last mentioned Scripture opened.

THis Text I have pitched upon will be a good and a sure foundation for the superstruction of our future Discourse; For Austin in his hot disputes with the Pelagians about the freedom of the will to what is good, doth often flie to this Text, as a sure Sanctuary: And Calvin (gravely upon this Discourse of our Saviour) saith, Eunt nunc Papistae (we may adde Arminians and Socinians) & liberum arbitrium factuosè extollunt, &c. Let them presumptuously exalt free will, but we being conscious of our own bondage, do glory in Christ onely our Redeemer: Though Maldonate is pleased to censure this expression of Cal∣vin, us Sententia digna verberibus, vel igne.

Let us therefore take notice of the Coherence, and we will go no higher then to the 30^th verse, where we have specified a blessed and fruitfull event upon Christs Discourse, concerning his Person and Office, For as he spake those words, many believed on him; not by their own natural ability and power, but the Fa∣ther did draw them by his omnipotent and efficacious grace: Christ while he spake

to the ear did also reach to the heart; he did not onely preach, but could inable the hearer also to believe, herein exceeding all Pastors and Teachers that ever were in the Church of God; Christ plants and watereth, and giveth the increase likewise all of himself; Yea Christ seemeth here to sow his seed upon the high way, and among thorns and stones, yet some seed cometh up and prosper∣eth well.

Upon this we have the love and care of Christ mentioned to these new Con∣verts, he immediately watereth these plants, and swadleth these new born In∣fants that they may not miscarry; This is seen in the counsel suggested to them, where you have, The Duty supposed, and the admirable Priviledge issuing from it▪ The Duty supposed, If ye continue in my Word; It is not enough to begin, unless there be perseverance. It is not enough to receive Christ and his Word, unless we abide therein and have our ears (as it were) boared, never to depart from such a Master; The neglect of this maketh all that dreadfull Apostasie, and those sad scandals to Religion, which in all Ages do terribly break forth, Except ye abide in Christ, as well as be in him, we shall fall short in the wilderness, and not be able to enter into Canaan.

It is also observable, that Christ saith, If ye abide in my Word; it must be the true Doctrine of Christ; it must be what he hath delivered, which denoteth two things:

1. That heresie and errour can no wayes make to our Christian-Discipleship, they cannot set us at liberty from any lust or sinne; and therefore no wonder if you see men of corrupt judgements at last fall into sinfull and corrupt practices; For the word of God is only the instrument and instituted means of sanctification, Sanctifie them by thy word, Joh. 17.

2. Hereby we see the necessity of the Ministry of it; by the preaching of Gods word they are first brought to believe, and after that are continually to depend on it; The Ministry is both for the begetting of grace, and the increase of it; Those that despise and neglect the Word preached, do greatly demonstrate they never got any good by it.

The consequent Priviledge upon this continuance in the Word, is to be Christs Disciples indeed; From whence we have a distinction of a Disciple in appearance and shew, or profession onely, and a Disciple indeed. There were many that became Christs Disciples in profession onely, they followed him for a season, but afterwards forsook him, which caused our Saviour so much in his Parables and Sermons to press them upon a pure. thorow and deep work of grace upon their souls: The title without reality will be no advantage. Musculus observeth, That Christ useth the Present tense, Then are ye my Disciples indeed; From whence he gathers,

That Continuance or Perseverance in grace doth not make the truth of grace, but the truth of grace maketh the perseverance, they do continue, and ther∣fore are Disciples indeed, but they are Disciples indeed, therefore they continue in Christs Word.

But Beza maketh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as in other places; and if so, then it must be thus understood, That our Perseverance in grace doth not make grace to be true, but doth demonstrate and evidence the Truth; such will appear to be starres indeed fixed in the firmament, when others like blazing Comets will quick∣ly vanish away: But this is not all the Priviledge, there is a two-fold mentioned in the next verse,

First, Ye shall know the truth; when they did at first believe the Word, they did know the Truth in some measure, but now their knowledge should be more evident, clear, and encreasing; And indeed the godly they do so grow in know∣ledge about heavenly things, that they account their former knowledge even nothing at all.

The second Priviledge is, The truth shall make them free; Every man (till rege∣nerated) is in bondage and captivity, to blindness in his mind, to lust in hiswill;

And there is nothing can set us at liberty from this dungeon and prison, but the grace of God by the Word preached.

But no sooner is this Priviledge spoken of, then it stirreth up the Cavils and Objections of some that heard it, They answered him, We be Abrahams seed, and were never in bondage to any man, How then doest thou say, Ye shall be made free? Some think, That those who are said to believe did argue thus; But this seemeth very harsh; Therefore no doubt some others that were in the multitude, that did not believe, they were offended at this speech of our Saviours, and therefore dispute against it, arrogating to themselves both a Native freedom, We are A∣brahams seed; and also an actual one, We were never in bondage to any man. This expression exerciseth Interpreters very much, for whether by [We] they mean their Ancestours or Themselves, living at that time; It is plain, at first they were in bondage in Aegypt, afterwards in Babylon, and at that present in bondage to the Roman Empire, How then could they affirme such a notorious lie, that they were never in bondage to any man? Some say, They mean of such vassals and slaves, as sometimes in warre are taken and sold to others: Now (though the Israelites were often conquered, and brought under the power of others, yet) they were never sold slaves, and so not in bondage in that sense. Others say, They doe not speak of a Civil, or Publique, and State-Liberty, but (as it were) a religious and holy freedome; For, though they were in civil bondage, yet they glorified in Abraham's seed, and the religi∣ous freedome thereby in respect of Gods favour. So Hensius (in his Ari∣starchus Sacer. upon this place,) They (saith he) who spake this, did at∣tend to the Law and Covenant, for such who obeyed the Law, they called free. Hence they had a paradoxal Proverb, None unlesse he exercise himself in the study of the Law, is to be accounted a free man; And, Qui observat legem esse Regem, even as the Stoicks say of their wise man. Sixtus Senesis ma∣keth these words to be spoken by some of the Galileans, who would never owne any forreign power, but did chuse rather to die, then to make such an acknowledgement. That which many pitch upon is,

That the Jewes speak this to Christ from their pride and arrogancy, not willing to take any notice of their external subjection, but so that they may oppose Christ, care not what they say, though never so contrary to Truth.

Although Calvin well addeth, They might have a pretence for what they said, as if the Roman power did by force reign over them, and therefore that they were (de jure) free.

But our Saviour speaking of one kind of freedome and slavery, and they of another, he doth in the next verse more particularly open his meaning, and withall layeth a foundation to prove, That though they boasted and glo∣ried in their freedome, yet they were indeed servants and slaves; This he proveth by that universal Proposition, Whosoever committeth sinne is the ser∣vant of sinne; You must lay an Emphasis in that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is not to be understood of every actual committing of sinne, but of the wilfull, ha∣bitual and constant committing of it: And thus though great men may boast in their Sovereignty they have over many others; though they may glory in multitude of servants, yet if they be overcome by any one vice, they be the vilest slaves and vassals of all, Quot vitia, tot Domini, so many vices, so many Lords: Now original sinne that is a Lord and Master to every one, that reigneth over all mankind; some actual sinnes enslave one man, and some another; but original sinne doth every man; yea though the godly are (in some measure) freed from the dominion of it, yet it keepeth up a tyrannical dominion over the most holy, as appeareth Rom. 7. by that com∣plaint of Paul, He could not doe the good he would, because he was sold under sinne.

This foundation then being laid, our Saviour shewing the difference between a servant and a sonne, doth in my Text suppose,

1. A necessity of every one till sanctified to be made free.

2. The Manner how. And

3. That this is freedom indeed.

The Necessity supposed is, If the Sonne make them free; Though he speaketh this to those Jews who were in a two-fold bondage to sinne, original and actual; natural and voluntary, yet this is to be applyed to every man that is not in the state of regeneration, He hath no liberty or freedome of will to do what is good, but is a vassal to all sinne; sinne is the lusts thereof do prevail-over him, so that he hath neither will or power to come out of this bondage.

2. There is the Manner how, or the Person by whom we obtain true liberty, If the Sonne make you free. In some Cities the elder brother had power to adopt sonnes, and so to make free, however Christ is therefore called the Redeemer, because he doth obtain spiritual freedome for his people, and that not onely in respect of the guilt of sinne freeing from that; which grace of Christ the Pela∣gians did acknowledge (and would constantly interpret my Text in this sense onely) but also the power of sinne by inherent Sanctification and Renovation of the whole man; and of this freedom the Text doth here principally speak, not so much the freedom from the guilt of sinne; by justifying grace, as from the power of sinne by sanctifying grace.

3. You have the Commendation of this spiritual liberty, it is called freedome indeed, implying, that though they had never so much civil freedom, never so much dominion and power, yet if servants to sinne, they were in the vilest bon∣dage that could be: Civil freedom is thought to be so great a good, that it can never be prized enough; Therefore the Rabbins have a saying, That if the Sea were ink, and the world parchment, it would never serve enough to contain the praises of liberty. The Scripture informeth us, how great an honour it was ac∣counted to be free of Rome, but if all this while men are captivated either to personal sinnes, or to sinnes of the nature, they remain in worse bondage, then ever any Gally-slaves were in; The people of Israel in their iron furnace and house of bondage did cry and groan for a Redeemer; but this is the un∣speakable evil of this soul-bondage, that we delight in it, that we rejoyce in it; all our indeavour and care is, that we may not be set at liberty, and have these chains taken off us. From this explication observe,

That no man hath any liberty or freedom of will to what is good, till Christ by his grace hath made him free. We do not by freedom of will obtain grace, but by grace we obtain freedom of will: So that by the Scripture we have not any true ground for a liberum, arbitrium, but a liberatum in spiritual things; There is no such thing as a free-will, but a freed will in a passive sense, and tunc est liberum, when it is liberatum, as Austin; Then it's actively free, when it is first passively made free, Rom. 6. 16. Being made free from sinne; He doth not say, you have made your selves free, but ye are made frre by the grace of Christ. And again, vers. 22. Ye are now made free from sinne; and Rom. 8. 2. The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sinne and death: By which expressions is implied, 1. That all men till sanctified are in an absolute vassalage and thraldom to sinne. And, 2. That it is onely the grace of Christ that doth deliver from this bondage. It is Christ not our own will that ma∣keth us free.

¶ 3

Of the several Kinds of Freedome which the Scripture speaketh of.

TO enter into the depths of this Doctrine, Consider, What kinds of free∣dome the Scripture speaketh of, and which is applicable to our purpose. The Schooles have vast disputes about liberty and free-will, What it is, whe∣ther a compounded faculty or a simple one; and whether a faculty, or ha∣bit, or act; especially they digladiate about the definition of free-will, what it is; but if any thing shall be thought necessary to be said in this point, it may be pertinently brought in, when we shall answer such Objections as the Patrons of nature do use to bring in the behalf of Free-will: only it is good to know, that in the Scripture we find a civil liberty and a spiritual liberty spoken of, a civil liberty; Thus bond and free are often opposed, Ephes. 6. 8. Col. 3. 11. 1 Cor. 7. 22. But this is not to the Text, nor to our purpose; Therefore the Scripture speaketh much of a spiritual freedome, and that is,

First, In the translating of us out from the dominion of sinne and Satan, into a gracious state of holiness; and this is called by Divines, Libertas gratia, or (as Austin) libertas à peccato. The freedome of grace of which those Texts speak that we mentioned before.

Secondly, There is the Evangelical and Christian liberty, whereby we are freed from many things of the law, not only the curse of the moral law and the spirit of bondage, which did accompany the legal administration thereof, but also from the obligation unto, and exercise of the ceremanial; This Evan∣gelical liberty is often commended in the Scripture, as the glorious priviledge of the Christian Church, which the legal Church wanted; of this legal servi∣tude, and Evangelical freedome the Apostle, Gal. 4, doth largely, and most di∣vinely treat, This Christian liberty also from Jewish rites, The Apostle, Gal. 5. 1. ••••horteth us to stand fast in, as being purchased for us by the death of Christ, as a glorious priveledge; only the Apostle Peter, 1 Pet. 2. 16, giveth good advice, That we turn not our liberty into licentiousness; It is true, the Apostle doth once use the word [free] abusively and improperly, Rom. 6. 20, where the servants of sinne are said to be free from righteousness, or to righteous∣ness, now this is improperly called a freedome; for as the service of God is the truest freedome, so freedome from holiness is the greatest slavery. Al∣though Austin doth from this Text make a division of liberty into two kinds, which he maketh perpetual use of, Libertas à peccate, and Libertas a justitiâ; The godly man hath the former liberty, the sinner hath the latter, but this latter is improperly called liberty.

Lastly, There is a spiritual freedome mentioned by the Scripture, as the utli∣mte and complete perfection of all, when the soul shall be freed not only from the dominion of sinne, but the presence of it, all the reliques and remainders of it, and the body shall be freed from death, pain, and all corroptibility, Rom. 8. 2. This is called, the glorious liberty of the sons of God; and for this every godly man is to groan and mourn, even as the woman in travel to be delive∣red; This is called by Divines libertas gloriae, and libertas à miserià. But we are to speak of the liberty of grace; and herein we are not to admire the Free∣will of man, but the free grace of God: man hath no free-will to do that which is spiritual and holy; Free-will is an Idol which the corrupt heart of man is apt to advance; he is unwilling to be brought out of himself, to be behold∣ing to the grace of Christ only; therefore Austin observed well, That this truth is to be found out by prayer and supplication, sooner then by disputati∣on; Did men commune with their own hearts; did they observe the Abyss and

depth of all evil that is in their corrupt will, how intangled and in slaved to the creature, they would quickly fall from disputation to humiliation, and turne arguments into prayers.

¶. 4.

The Names which the Scripture expresseth that by, which we call Free-Will.

THe next thing in our method that will be explicating of the Doctrine, is to take notice of, What names the Scripture useth to express this thing by, that we call Free-will; for free-will is not a Scripture name, but Ecclesialsical, yet the sence of it is in the Scripture; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is often used in the Scripture, to will, and that in such things wherein freedome is necessarily supposed, Luk. 22. 9. Where wilt thou, that we prepare a place? Joh. 9. 27. Wherefore would ye hear it again, will ye also be his Disciple? Act 7. 28, wilt thou kill me also, &c. and in many other places, hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used for the free-will of a man, 1 Cor. 7. 37, and indeed it is disputed, whether to do a thing voluntariè, and liberè, voluntarily and freely be not all one, and so libertas, and voluntas, only voluntas denoteth the power and liberty, the qualification of it in its working. Jansenius is most consident, that in Austin's constant dispute with the Pelagians, liberum arbitrium, is no more then voluntas, and that to do a thing freely, is no more then to do it voluntarily; this he maintaineth against the Jesuites, and withall wonders at a late Writer of their own (whom he na∣meth not) which writeth, that the word servum arbitrium, was not heard in the Church of God for fifteen hundred yeares, It is Bellarmine that saith so, but our Divines had detected this falshood long before Jansenius. Howsoever Austin may use the word, yet the Scripture expresseth that which we call the will by, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A second word to express liberty is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, liberty, yet this is not so much applied to the liberty of the will, as to the liberty of a man, as here in the Text, the sonne shall make you free, your persons not your wils; but because there is an universal bondage in all the powers of the soul to sinne, blindness in the mind, contumacy in the will; (for Quid est libertas sine gratiâ, nisi contumacia.) What is liberty in the will without grace, but contumacy against God, and a wilfull delight in evil wayes, Inordinacy in the affections: therefore the person is said to be made free, not but that the will is principally included in this, only the will is not all that is made free, 2 Cor 3. 17, where the spirit of the Lord is, thereby is liberty; It's from the Spirit of God we obtain liberty from sinne, and also from servile slavish feares. The Jesuites would have this liberty nothing to the purpose in the controversie de libero arbirio, for (say they) this is a spiritual mistical liberty, libertas à peccate, and they are treating of libertas naturae, which they make to consist in an indifferency to good or evil, but by their favour this is a proper liberty, and it is this that the Pelagians did most controvert about, and still the proper dis∣pute between the orthodox and their adversaries is in this particular, Whether there be any liberty or freedome in a mans will without grace to shake off the demi∣nion of sinne, so that they keep most properly to the state of the question, who are diligent in the opening of the nature of this liberty. Another word which the Scripture useth to express this free-will by, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Pet. 5. 2, Phil. 1. 4, and this is very proper and full, when we do a thing not by constraint, or by a natural necessity, then we do it freely, therein we shew our liberty, so that liberty doth oppose coaction and natural necessity; It is im∣possible

the will should in its immediate elicite acts be compelled, for then it should be voluntas and noluntas, at the same time; then velle would be nolle, which is an high contradiction: Therefore liberty doth necessarly oppose constraint, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth also oppose a natural necessity (I say) a natural necessity (for there are other necessities that liberty doth consist with, yea and the more necessary the more free, as in time is to be shewed.) Thus though the stone hath an inclination to descend downwards, yet because the stones motion is from a natural necessary principle, therefore it is not free: Beasts likewise though, they exceed the inanimate creatures, yet they do not agere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, voluntarily. They do act spontaneously, but not voluntary, because a natural principle of sence doth determine them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 indeed, Heb. 10. 26, is translated wilfully, If we sinne wilfully after we have known the truth; but there it signifieth an high degree of the obstinacy of the will, and a confirma∣tion in evil against great light and knowledge; but commonly it signifieth doing a thing, so as not to be constrained to it. Platonical Philosophers call free-will 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, too proud a word to be given to a creature; and there∣fore the ancient Greek Fathers being many of them Platonists, did greatly obscure the glory of grace by receiving Platonical words, of which this is one: Indeed they gave to God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is too much for a crea∣ture, which hath a necessity of subordination to God, and dependency on him. The Stoicks they express free-will by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which is in our own power. The Aristotelians express it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the Scripture expression like∣wise; Though the Scripture and Aristotelians differ as much as light and dark∣ness about the nature of liberty, As the Ancients by following Platonical Phi∣losophy: so the Neotericks (especially the Jesuites by following Aristotle,) have greatly prejudiced the Doctrine of free-grace, setting up free-will in the room thereof. There is one expression more, and the Scripture hath it but once, which is the most emphatical in describing of this liberty, and that is 1 Cor. 7. 37. Having power over a mans own will, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for liberty lieth in some kinds of some dominion to have our own will; hence in liberty we may conceive something Negative and something Positive; Negative, and that is not to be compelled, not to be constrained, not to be inslaved: Positive, and that is to have some power and dominion over the actions of our will, as the Apostle instanceth in him, who had decreed to keep his virgin from marriage, This man is said to have power over his own will. By these Scripture words we may come to understand in a great measure, what liberty and freedome of will is.

¶. 5.

Some Observations concerning the Promoters of the Doctrine of Free-Will, how Unpleasing the contrary Doctrine is to flesh and blood, with some advice about it.

SEcondly take notice, That it is the great purpose and design of some to go con∣trary to the plain intent of the Scripture; For many in all ages of the Church have (with all their learning and parts) endeavoured to set up this Idol of Free-will, whereas the great drift of the Scripture is to advance and set up the free grace and free gift of God: The Apostles they write to debase man and to exalt the grace of God; Erronious persons, they dispute, and write, to exalt the will of man, and to take off from the grace of God; What a loud trumpet is Paul in his Epistles to sound forth the praises of free grace, not only

free grace in justification, but free grace also in sanctification? It's the grace of God that doth not only pardon the guilt of sinne, but conquer the power of it: Consider then whether it be better, to set up Dagon or the Ark, the free-will of man, or the free gift and grace of God. Truly it is a very uncomfortable task, to be disputing against that grace, which yet we must wholly rely upon, when we come to die. It is one thing what men write while they are in health, what cobweb-distinctions they please themselves with in their voluminous writings, and another thing when they are in the agonies of death, and are to appear at the tribunal of a righteous God. It was that (which that famous Champion for the grace of God) Bradwardine comforted himself with, when he undertook the cause of God against Pelagians, That he could pray for the grace of God, to help him in his undertakings, to be present with him, and to direct him, whereas his adversaries could not do so. And indeed how can an Arminian, or a Pelagian with any of those Naturists, cordially pray for the grace of God to assist them, while they write against grace, and patronize free-will? Let them sacrifice to their own nets, to their own parts and abilities; It's from their will that grace is efficacious. This arrogancy is like that of the Heathens, whose saying was, Ignavis opus est auxilio Dei, It is only the sluggish that need the help of God: Yea Tully argueth the case, That we are not beholding to God for our vertue; therefore (saith he) our ancestors have praised the gods for their success and outward advantages, but never for their vertues; Happily it is awe and reverence that men bear to the Christian Religion, that keepeth them from such blasphemous expressions; yet even in Christian Writers (pleading for the power of nature) instances might be given of proud and swelling expressions.

Thirdly, It is good to observe, That even in all those whose end avour hath been to advance the free-will of a man to what is truly good, there hath appeared some guiltiness (as it were) in them, therefore they have often changed, (if not their minds yet their words) thus they have removed from the mountaines to the valleys: The Pelagians did incrustate their opinions often, and the Papists speak sometimes so plausibly, that you would think Bellarmine and Calvin did imbrace each other. Pelagius did at last come to use the word grace, yea did anathematize such as should not hold the grace of God requisite to every good act; by which crafty guiles he did deceive the Eastern Bishops, and still in the serpents-skin do the Jesuites and Arminians appear; They think it the greatest calumny that can be cast upon them, to say, they are against the grace of God; hence they use the word of grace often, as well as of free-will, but all this ariseth from guilt; they do use the word grace ad frangendam invidiam, to decline, envy, to insinuate more into the hearts of credulous hearers: so that men sacrilegiously advance the will of man' make man to have the greatest praise in converting himself, in saving himself; and whereas Paul said, Not I, but the grace of God with me; They will on the contrary affirm, Not the grace of God, but I; yet for all this they would be thought to advance the grace of Christ, but that is a true rule of Austins, Gratia non est gratia ullo modo nisi sit gratuita omni modo; Grace is not grace any way, unless it be free and gra••uitous every way; Therefore the inconstancy, the changes and shifts all such are put to, who plead for this liberty of the will, argue they are not in the Truth, but like thieves do hate the light, and change their garments often, that they may not be discovered; They are afraid of the Scripture, and would more gladly have the controversie ended by Aristotle, then by Paul; so that this Pelagian error hath had Cain's curse (as it were) upon it, a trembling, lest every place of Scripture it, does meet with) should kill it.

Fourthly, To maintain the slavery of the will to sinne, and to deny any liberty

to that which is holy and godly, is a truth so unpleasing to flesh and blood, doth so reproach (as it's thought) mankind, that it hath alwayes in the Church of God, (by some heretical persons or others) been spoken against; It hath been judged very scandalous and offensive, as that which did lay the axe to the root of all Religion and holiness; But yet experience hath taught us, that none have expressed so much holiness in their lives, as those who have had this truth of Christs grace incorporated into them; and on the other side, the Pelagian Doctrine hath left upon mens spirits, like leaven, à cornu & tumorem, a sowreness and bitterness, as also a tumor and vaunting confidence in them∣selves; So that if the denying of free-will and exalting the grace of God be so prophane an opinion in its genius and inclination (as some calumniate,) it's a miracle, that from such a poisoned fountain such sweet streames should flow, and from such thornes so pleasant grapes should grow. But the reason of this offence to flesh and blood, is the self-love and self-fullness that is in every man by nature; spiritual pride and self-confidence do reign in all men by nature; hence it is that though they be naked, yet they are not ashamed of it, which in Adam (while innocent) did come from his integrity, but in cor∣rupt man from his senslesness and stupidity. No wonder then if this Doctrine of grace be not justified cordially, and as it ought to be, but by the sonnes of grace, who have felt the power and efficacy of it upon their hearts, who have ex∣perimentally found the grace of God freeing their will from all that bondage it was in to sinne and Sataen.

Fifthly, From this it is, that a gracious heart is required to study this point, as well as a learned head. Experience of regeneration, of being made a new creature, of the conflict between the flesh and the spirit, will excellently direct in this controversie. I wonder not to see a man, though come out of Egypt loaden with Egyptian gold, to make a molten-calf for a god and to worship it: men of great learning, and it may be of great external civility (as they say of Pelagius) if not humbled by the grace of God, and throughlyu emptied of themselves, how can they stoop and yeeld all up to Christ? It was therefore Austin's wish, That the Pelagians would turne their disputations into prayers, for it is the heart as well as the head that is usefull in this point. Though all Divinity be practical, and practice is the end of knowledge, yea in Scripture language, Tantum scimus quantum operamur, we are said to know no more then we do; yet some truths have a more immediate influence into practice then others, whereas some opinions do stand in the Court (as it were) others enter into the holiest of holiest: Now this truth about the grace of God, and free-will is practice (practice) as I may say, what some do of the ultimate dictate of the understanding; This truth lieth in the vitals of Religion, and therefore the experience of all the godly is justly brought after Scripture ar∣guments to confirme this great truth; Therefore humble your selves more, commune with your own hearts, be much in prayer and self-emptiness, and you will quickly find the light of this truth shining into your hearts; Come and tast, Come and see, what you hear with your eares; pray that God would grant you an experimental knowledge of grace, and then you will quickly confess not unto your own free-will, but to the free grace of God, all praise, and glory doth belong.

Sixthly, This truth therefore being so contrary to flesh and blood, It is by the grace of God that we come to acknowledge the grace of God. Error in mind is part of our bondage, as well as lust in our heart; It is therefore by th•• grace of God that we are delivered from both these thraldoms; we have a freed mind from ignorance, and a freed will from concupiscence; It is the Spirit of God that leadeth us into all truth, called therefore the Spirit of truth, John 14. 17. It is by the grace of God that thou fallest not in this errour of advancing free-will;

It's by the grace of God that thou art no Pelagian or Arminian; It is this that maketh thee to differ from them; Thy judgment, thy heart would be self-confident herein, did not the Spirit of God teach thee.

Lastly, Consider that the grace of God is necessary to guide us in this point, Because this Question hath alwayes seemed very difficult. Austin acknowledged it so; Hence he saith, That when grace is defended, we are thought to destroy free-will, and when a free-will is acknowledged (though in some sense onely) we are thought to deny free-grace. Indeed the Truth is not so difficult (viz.) that we have no spiritual liberty to what is good, or that grace onely maketh the will free; but how to reconcile this with the natural liberty of the will, that it shall not be as a stock or stone, that hath seemed to some even insoluble, and therefore they advise to captivate our understandings in this point, as we doe in the Doctrine of the Trinity; however whether soluble or insoluble, the diffi∣culty argueth the necessity of Gods assistance, while we preach, and you hear about it.

¶. 6.

The first Demonstration of the slavery of the Will is from the Necessity of sinning that every man is plunged into.

SEveral particulars being premised as introductory to our intended matter, our next work is to shew, Wherein this servitude & slavery of the will doth consist; Not that you are to conceive of the will, as some prisoner who is chained up in a dunge∣on, that hath power to walk and run, only those external impediments do hinder him, which is Bellarmine's similitude about the inability of a natural man to su∣pernatural good: So the will hath some inward power and ability to do that which is holy, onely there are lusts, which are vincentes and vincientes, as Au∣stin expresseth, conquering and binding this will, that it cannot actually perform what internally it hath a power to do, here is no such thing, for we must con∣ceive of this habitual depravation and defilement of the will in its state and con∣dition more inward and deeply rooted in it.

First therefore, That the will of man is destitute of any freedome to what is good, appeareth, In the Necessity of sinning that every man is plunged into, that he cannot but sinne in all that he doth; That as the Angels and Saints in Heaven have Beata Necessitas, a blessed necessity of loving of God, and delighting in him, so that no temptation in the world can draw them off: Thus every man by nature is in an unhappy and wretched necessity of sinning, Dura Necessitas, as Austin called it. Insomuch that though the Scripture doth represent the things of Heaven in a most glorious manner to affect us, yet we cannot be taken off from our sinne to love that; Hence it is that every man till regenerated is com∣pared to an evil tree, and Tit. 1. they are said to be unclean, and every thing made unclean to them; The person being not accepted, neither can any duties be: This is our sad and miserable condition by nature, But whose heart is throughly affected with it? Thy eating, thy drinking, thy buying and selling, yea thy praying and all other duties, as they come from a man not sanctified by grace are sinnes in the eyes of God. Think then to what an infinite aggravation they will arise, and whether thou mayest not truly complain, they are more then the sands upon the Sea-shore; so that as the Toad and Serpent do necessarily vent what is poison, and can never do that which is sweet and wholsom: Thus no man in his natural estate can ever do any thing but be sinning, and so damning of himself all the day long; Onely when we say it is thus naturally necessary to a man to sinne

in all things he doth, you must know, that we do not herein make him absolutely like a bruit beast, which is not capable either of vice or virtue; for this necessity is voluntarily brought by man upon himself, he did wilfully strip himself of all power and ability to do that which is good, and so having shut out the light from himself, he doth necessarily remain in the dark, having chaced away the Spirit and presence of God from his soul, which is the life thereof, he becometh spiri∣tually dead, and so in a necessity of sinning: But it is not thus with Serpents and Toads; for whether they were at first created solely, with such a poisonous nature, or whether upon Adam's fall it was inflicted upon those creatures as a curse, it is plain, that these creatures could not with any will or consent bring themselves into this estate, but man did voluntarily at first, having no seed of evil, or inward propensity to sinne transgress the Commandment, whereupon his soul became more shamefully naked then his body. This necessity therefore whereby he is de∣termined onely to sinne, ariseth from his own free and voluntary impiety; As a man that hath wilfully put out his own eyes must blame himself for ever if he can∣not see: If then this bondage be upon thee, that in all things thou sinnest, what∣soever thou undertakest, evil is presently over ruling of thee, blame not God, or any providence of his, no nor the Devil neither, for though he doth tempt, yet he doth not necessitate to sinne, but thy own self, for from thy own bowels this destruction doth arise.

¶. 7.

That a Necessary Determination may arise several wayes, some where∣of are very consistent with Liberty, yea the more necessary the more free.

IT is good to observe, and it may clear many difficulties in this point, That a necessary determination may arise several wayes, some whereof are very consi∣stent with liberty, yea the more necessary the more free. Thus God himself doth ne∣cessarily will that which is good, and yet freely also: And if you ask, Whence doth it arise that God is thus determined to what is good? I answer, It is from the infinite and absolute perfection of his holinesse, whereby he is not, nor cannot be a God that willeth iniquity. Arminius indeed maketh it little lesse than bla∣sphemy to say, God is liberè bonus, but that is, because he cannot part with his Helena, or Dalilah (viz.) That liberty consists in an indifferency to good and evil, and in this sense to say, God doth so freely will good, that he can as freely will evil, would be blasphemy; but to will evil is no part at all of freedome, it is a defect in a mutable creature, as is to be shewed. Such a determination to good only was in Christ also from his perfection, and is likewise in the Angels confirm∣ed, and Saints glorified; here is no power to sinne, yet have they liberty in an eminent degree, though determined to good onely: On the contrary, the De∣vils and damned men they are necessarily determined to that which is evil, they cannot but hate God, they are not able to have one good thought, or one good desire to all eternity, yet all this is done freely by them; Now as the determina∣tion to good did arise from perfection, from the strong principles of holinesse within, so in these their necessary determination to evil doth arise from that pow∣er of iniquity and sinne they are delivered up unto: In this necessity of sinning are all natural men (till regenerated) absolutely plunged into, and that from the dominion which sinne hath over them; Onely herein they differ from the Devils and damned men, they are in their termino, in their journeys end, and so are not in a capacity of being ever freed from this necessity and thraldome to

sinne: There will never be a converted Devil, or a converted man in hell, their state is unchangeable, and they can never be recovered, but with wicked men in this life, God hath dealt in many plentifull wayes of mercy, so that though for the present determined only to evil all the day long, though for the present under the chains and bonds of sinne, Yet the grace of God may deliver them out of this prison, and set them at liberty, but till this be, they are as the Devils carried out necessarily in all hatred unto God, and this determination to one is from imper∣fection.

Lastly, There is a determination to one from principles of Nature without rea∣son and judgement, and where such is there cannot be any liberty, for reason and judgement is the root of liberty, though it be formally in the will.

By this then you see, That this necessity of sinning doth not take away the natural freedome that is in the will, so that a man and a beast should be both alike. Luther (De Servo Arbit.) indeed wished that the word Ne∣cessity might be laid aside; Neither doth Bradwardine like that expression, Ne∣cessitas immutabilitatis, as applied to man, but in the sense all that are Orthodox do agree.

¶. 8.

The second Argument of the Servitude of the Will is its being carri∣ed out unto sinne voluntarily, and with delight.

SEcondly, This necessity of sinning doth not at all take off from the volunta∣rinesse and delight therein, but every natural man is carried out so volun∣tarily and readily unto every sinne suggesting it self, as if there were no ne∣cessity at all. Hence man by nature is said To swallow down iniquity like water, Job 15. 16 Even as the feavorish or Hydropical man is never satiated with wa∣ter; Therefore the necessity of sinning is never to be opposed to his willingness and freedom; for though a man hath no freedom to good, yet he hath to evil, Eoque magis libera, quo magis Ancilla, the more he is subject to sinne, the more enslaved to it by his delight therein, the freer he is to act it; We must not then imagine such a necessity of sinning in a man, as if that did compel and force a man against his inclination and desire: You must not think that it is thus with a man, as if he could say, O Lord, my will is set against sinne, I utterly abhorre and detect it, but I am necessitated to do it; for the will being corrupted, doth with all propensity and delight rejoyce in the accomplishing of that which is evil.

¶. 9.

3. The Bondage of the Will is evident by its utter impotency to any thing that is Spiritual; And wherein that inability consists.

THirdly, This bondage of the will to sinne is evidently manifested in its utter impotency and inability to any thing that is spiritual. It's like Samson, that hath lost its strength, God made man right, whereby he had an ability to do any thing that was holy, there could not be an instance in any duty, though in the highest degree, which Adam had not a power to do, and now he is so greatly

polluted, that there is not the greatest sinne possibly to be committed by the vilest of men, but every man hath the seed and root thereof within him, for this rea∣son man by nature is not onely compared to the blind and deaf, but also to such who are wholly dead in sinne: So that as the dead man hath no pow∣er to raise himself, so neither hath a man who is spiritually dead in his sinnes.

That this Truth may greatly humble us, Let us consider, wherein this ab∣solute impotency to what is holy, is in every man, for this is a great part of the demonstration of our spiritual bondage to sinne and Satan. And

First, Such is the thraldom of the will, That a man by nature cannot resist the least temptation to sinne, much lesse the greatest, without the special grace of God helping at that time. We matter not those Pelagian Doctors who hold a man by his own power may resist lesse temptations, yea more grievous ones, though not continually; for when our Saviour teacheth us to pray, That we may not be lead into temptation, doth not that imply, whatsoever is a temptation, whether it be small or great, if the Lord leave us thereunto, we presently are overcome by it. Certainly, if Adam while retaining his integrity in a temptation, and that about so small a matter comparatively, for want of actual corroborating grace, was overtaken by it: Is it any wonder that we who have no inward spiri∣tual principle of holiness within us, but are filled with all evil and corruption, that we are reeds shaken with every wind? The rotten Apple must fall at every blast: Know then that it is either sanctifying or restraining grace, that keeps thee from every snare of sinne thou meetest with; Thou wouldst every hour fall into the mire did not that uphold: These Dalilahs would make thee sleep in their laps, and then as Jael to Sicera, so would they do to thee. Herein is our bondage discovered.

Secondly, Our thraldome is manifested, In that we are not able of our selves to have one good thought, in reference to our eternal salvation; But if any serious apprehension, if any godly meditation be in thy soul, it is the grace of God that doth breath it into thee; The wilderness of thy heart cannot bring forth such ro∣ses: Thus the Apostle, We are not able of our selves (2 Cor. 3. 5.) to think any thing as of our selves; Though the Apostle speaketh it occasionally in his mini∣sterial imployment, yet (it holdeth generally true of every one, of thy self) then thy heart is like a noisome dung-hill, nothing but unsavoury thoughts doe arise from it; but if at any time any good motion, any sad and serious thought stirreth within thee, know this cometh from without, it is put into thee, as the cup of gold in Benjamin's sack; and therefore this must greatly debase us.

Thirdly, We are not able of our selves to have the least desire or longing after grace, and a state of holinesse. Not only Pelagianism, but Semi-pelagianism is a dangerous rock to be avoided: The later made our desires to begin, and then Gods grace to succeed and accomplish; But there is not so much as the least groan, the least desire can arise in thy heart: Oh that God would change me! Oh that I were in the state of those that do truly fear God! And the reason is, because the Scripture describeth us by nature to be dead in sinne, and compareth the work of grace to a spiritual resurrection: Oh how great is thy bondage which doth so farre oppress thee, that thou canst not so much as long for any freedom! Oh hopeless and wretched man, if left to himself!

Fourthly, From this followeth the next demonstration of our vassalage and spiritual impotency, That we cannot pray to God, that he would deliver us out of this misery. No natural man can pray, it is the grace of God that doth inable thereunto, he may utter the words of prayer, he may repeat the expressions, but (alas) he doth not, he cannot pray, as God requireth, and so as he will ac∣cept of it. The Apostle is clear for this, Rom. 8. 26. The Spirit helpeth our in∣firmities,

for we know not what to pray for as we ought; Is not this unspeakable misery, who needeth to pray more then thou, and yet thou canst not pray? Thou art sinning, thou art dying, thou are damning, and yet canst not pray: Is not thy heart like an adamant, if this break thee not?

Fifthly, Such is our impotency and bondage, That we are not able to affect our selves with the fear and terrour of the Law, thereby to be convinced and humbled in our selves. If we cannot do the preparatories for grace, much lesse grace it self; if we cannot do the lesse, How shall we do the greater? Now one great preparatory work is, To have a divine and powerfull fear in our souls, by reason of the Law, whereby we are afraid of hell, of the day of Judgement, and can∣not have any rest in our spirits, because of this. Now this is wrought by the Spirit of God in a preparatory way, Rom. 8. 15. It is called The Spirit of bon∣dage: And Joh. 14. The Spirit doth convince the world of sinne; So that in and through the preaching of the Law, and discovery of sinne, the Spirit of God doth awaken and terrifie the conscience of a man, maketh him afraid, that he cannot eat, or drink, or take the delight he used to do. It is true, the slavish sinfulness of this fear the Spirit of God doth not work, but the heart being like a mudded pool, when it is moved, such slavish fears will arise likewise; But how farre is every natural man from this, he is secure and jolly, blessing and applaud∣ing himself, crying peace, peace, all is at quiet within him, because the strong man doth keep the house? It is the voice of the Lord only that can make these mountains to quake and melt.

Sixthly, Such is our weakness, That we cannot barden or soften our hearts in the least manner, but they remain obdurate and like brasse and iron. Thy heart is like a stone within thee, and thou art no wayes able to mollifie it; Therefore God maketh it his work, and he graciously promiseth, I will take away the heart of stone (Ezek. 11. 19.) and give an heart of flesh; As if God had said, I know this work is above you, you are not able to do it: And certainly, if the godly themselves (because of the remainders of original corruption doe complain of the hardnesse of their hearts,) cannot mollifie or soften them, as they desire; Is it any wonder if the wicked man be not able to remove the stone from him.

Seventhly, A man cannot by the power of nature believe, no not so much as with an historical faith, till grace prepare the heart therein. Now faith is the first foun∣dation-stone, Heb. 11. He that cometh to God must believe he is, and so he must believe the truth about Christ; But we see by the Pharisees, who heard Christ preach, saw the wonderfull miracles he did, yet in stead of believing in him did deride and oppose him; so that all the acts of faith, whether dogmatical or sa∣ving, we are enabled unto only by the grace of God, Matth. 13. 11. To you it is given to know the mysteries of the kingdom of Heaven, but not to them: Thus Act. 18. 27. the Disciples are said to believe through grace, faith then is the gift of God, not the work of mans free-will.) And if he cannot do this, it is plain, he cannot move one foot of himself towards Heaven.

Lastly, Such is our impotency, That when grace is offered and tendered to us, the will of it self hath no power to consent to it, or make improvement of it. It can, and oft doth resist and refuse grace, but of it self it cannot imbrace it. It is true, Papists and Arminians plead hard for this power of the will, but this is to give more to mans will then to Gods grace, this is to make man to differ himself from others.

It might be thought, that the will indeed cannot chuse Christ, or receive him as a Lord, because there is no revelation or manifestation of a Christ; They are a people happily who sit in darkness, and have no light; and therefore though they may have an inward power to see, yet for want of light to actuate the me∣dium they cannot; so that the defect ariseth not from the power within, but the

manifestation of the object without: And this indeed is gratly to be consider∣ed, whether an Infidel or Pagan (for example) doth not believe, because there is no proposition of the object in the Ministry, otherwise if he enjoyed that, then he had power over his own to assent to it. Now even the Pelagians themselves, and their followers, yea even all that give not grace its full due, yet thus farre they do acknowledge there must be a doctrinal revelation by the Spirit of God, of the truths to be acknowledged; and when this light is set (as it were) upon the Can∣dlestick, then a man of his own self is able to see; but such is the corruption of man, that not only grace must bring in the light, but it must also give the eye to see; So that the work of Gods grace is both objective and subjective, objective in revealing the object, and subjective in preparing and fitting the subject; It being the Lord who doth give the seeing eye, and the hearing ear, Prov. 20. 12. Yea the Arminians go further, acknowledging that grace doth irresistibly work upon the understanding of a man, for it being a passive faculty it cannot with∣stand its illumination, but the will that retaineth its indifferency, when grace hath done all it will do: This therfore is granted, That without the grace of God enlightning and revealing, we are not able to believe the mysteries of Christ Kingdom; but though all this be granted, yet we say, That without further grace (even grace regenerating and sanctifying the will.) we are not able to cleave to that which is good: You must not then conceive, as if God only offered grace in the Ministry, and then the will of man by its own self doth love and delight in it; No, the heart of stone is first to be removed, we are to be new born, and made new creatures, before we can put forth any spiritual life at all; Not that a man is converted without his will, or that he doth not believe or repent, but the grace of God, only God changeth the will, he quickneth it, and enliveneth it so, that whereas it was like Sarah's dead womb before, now it was made fruitfull. The grace of God doth not compel the will, but change it; As if water which natu∣rally descendeth be turned into air, then it doth as naturally ascend; Indeed this is a physical change, but the moral change by grace in the will, is as notable to its operations. To consent therefore to grace is the work of grace; It is grace that maketh us to will and receive grace: Hence we see by experience of those many who enjoy the means of grace, how few do effectually and powerfully im∣prove them: Whence is this difference? Is it because one doth use his free-will better then another? Surely this would attribute farre more to free-will, then to Gods grace; for it's the will of man that maketh grace effectual, not grace that maketh the will of man pliable: By this Peter should be no more beholding to the grace of God then Judas; nor David then Saul, seeing (ex parte Dei) all had grace alike, onely one used this grace of God by his own power better then another, and thus we shall have something that we did not receive, and we shall make our selves to differ from other; How derogatory and injurious is this to the grace of God?

¶. 10.

That man naturally loves his Thraldome to Sinne, and contradicts the Means of Deliverance from it; is a great Aggravation of the Bon∣dage and Servitude of the Will.

SEcondly, The miserable bondage of the will to sinne, is the more to be aggra∣vated, In that it loveth this thraldome, delights to be in this drudgery, even as the Swine doth in its mire; yea it doth vehemently oppose and contradict all the means of deliverance from it. Austin complained, Velle meum inimicus capti∣vum tenebat: Our will is kept captive; So that if the grace of God come to set us free, we love our bondage better then liberty; we had rather be in our prison with chains upon us, then abide in Gods palace: So that this vassalage of the will to sinne, is not like a bodily one, which is troublesome and very grievous to those that are detained therein, as we see it was to the Israelites groaning under the yoke, but naturally we delight in this slavery, and look upon that freedom which grace would procure for us, as the greatest misery, and this maketh us unspeak∣ably miserable, according to that known Rule, Quid miserius misero, non mi∣serante seipsum, What is more miserable then that wretched man, who doth not, who cannot pity himself? You must not therefore conceive of the will of man thus captivated to sin, as if it were against its inclination, as if of it self it did endea∣vour to cast off this yoke, as it is with some people, who being over-powered, are forced to submit, but yet they wait for, and long for an opportunity to set them∣selves at liberty: No, but the will doth delight and rejoyce in this servitude: A man doth willingly give his ears to be boared by his lusts, resolving never to go from this Master, unless grace change him, and make him a new creature all over.

¶. 11.

The Bondage of the Will is seen in its Concupiscential Affection to some Creature or other, never being able to lift its selfe up to God.

THis want of freedom to any thing that is good, is seen, In the concupiscen∣tial affection to some creature or other, never being able to lift it self up to God: And certainly, if you ask, Wherein doth the bondage of the will to sin consist? We may in the general say, in its creature affection, so that the will, which while entire and sound did love God as the chiefest good, and all creatures in reference, and with subordination to him, is now so debased that it creepeth upon the ground, and is not able at all to love any thing but it self and the creature; So that now every one taketh up that request Psal. 4, Who will shew us any good? Any temporal good, they desire the Devils offer; So that if he would shew them the glory of the world, and bestow it on them, they would presently fall down and worship: Oh the unhappy and miserable change that sinne hath now made upon the will! being in absolute subjection to every thing that he was made lord over; God put all things under his feet, and now all things have put man under their feet: It's the love of the world, and the things of the world, that is the Iron chain about the will, as that about Nebuchadnezzar's stump of the Tree;

so that it can never lift it self up to what is Heaven: This maketh the will like that woman, who was bowed down with her infirmity, and could not look up, till Christ healed her, and made her straight: This maketh the necessity of a spiri∣tual resurrection, that so we may set our affections upon things above. This love of the world, and the things thereof, is the Summe of all those particular wayes, whereby we are thus wretchedly enslaved; Therefore grace when it com∣eth doth loosen these bonds, and make us free, by working in us a contrary love, and a contrary sweetness and delight; So that now all the world, with the dain∣ties thereof, are but as so many husks in comparison of that manna he now feed∣eth upon; And as he that stedfastly beholds the Sunne for a while, his eyes are so dazeled, that he cannot for a season behold any thing else: Thus when grace hath so sanctified and affected the will, that it findeth no greater sweetness and delight then in holy things, this presently maketh him throw away all those bonds that were upon him.

¶. 12.

Herein is the Bondage of the Will seen, That when it doth indeavour to overcome any sinne, it is by falling into another.

FOurthly, Herein is the bondage of the will seen also, That when it doth endea∣vour to overcome any sinne, it is by falling into another. So that the Argument usually brought to prove, that the will hath some freedome to what is good doth indeed more confirm the servitude of it to sinne; For it is often objected, That if the will be thus in absolute bondage to sinne, How cometh it about that even Hea∣thens have by their own strength reformed their lives, and have abounded in justice, fortitude and chastity even to admiration? Is not that instance of Polemon famous, who though a drunkard, yet coming to hear Xenocrates his Lecture about tempe∣rance, was so immediately perswaded thereby, that he presently forsook that beastly sinne? In this Argument Julian the Pelagian did often triumph; But Austin's answer was good, and justifiable by Scripture, That when they left one sinne, they fell into another, they did cure one lust by another lust, a carnal one by a spiritual one; for when they did abstain from such sinnes, it was not in re∣ference to God, and from faith in Christ, but it was either from vain glory, or to be sure a sinfull confidence, and resting upon themselves; and therefore even the Stoicks, who pretended the highest, viz. That we were to do virtuous actions for virtues sake, yet they came too short of the right mark; for virtue is not to be loved ultimately for virtues sake, but that thereby we might draw nearer to God, and be made happy in enjoying of him; Therefore the Stoicks opinion did teach a man nothing but self-confidence and self fulness, which sinnes are forbidden by the Word of God, as well as Epicurean and grosse sinnes: Oh then the unspeak∣able bondage of the will to sinne! That as the bird in a net, the more she stri∣veth to get out, the more she intangleth her self: Thus it is with the natural man, the more he striveth of himself to come out of this mire, the faster he stic∣keth in: Thou then who art a natural man, though such a sinne and such a sinne be left, yet see if when the Devil was cast out, a worse did not come in the room thereof; See if it be not with thee, as in that representation to the Prophet, Thou hast broken a woodden yoke, and an iron one is made in stead thereof; Thou hast cured a carnal sinne by a spiritual one; For you must know, That not onely grace doth expell sinne, but sometimes one lust may expel another, as the Phari∣sees spiritual pride, and self-righteousness did make them abhorre the Publicans sinnes; so that even then the natural man cannot but sinne, while he is casting

off sinne. Therefore though unregenerate persons may do that which is materi∣ally good, and for the substance of the act, yet they can never do that which is formally so; or as Austin expressed it of old, we must distinguish between the Officium, the Duty it self, and Finis, the end of the Duty: Now the end of all till regenerated, can never be right or pure, it never ascends high enough even to God himself, because they want faith; So that though Aristides was just, yet he was not the Scriptures just man, that liveth by faith; None of the renowned Hea∣thens were chaste by faith, charitable by faith, temperate by faith, and therefore their glorious actions were only splendid, glistering sinnes, they had a pompous appearance, but were indeed real vices, which were so farre from profiting them as to eternal happiness, that they were an hinderance to them, for hereby they trusted in themselves; The Epicurean he said, It is good for me frui carne, To enjoy the body; The Stoick he said, It was good for me frui mente; But David he said, It was good for him to draw nigh to God.

¶. 13.

The more Means of Grace to free us, the more our Slavery appears.

FIfthly, Herein is our miserable bondage to sinne manifested, That the more we have the means of grace to set us at liberty, the more doth our slavery disco∣ver it self: So that whatsoever good and holy thing we meet with, it draweth out our corruption the more. This the Apostle complaineth of, as part of that capti∣vity he groaned under, Rom 7. That the Law which was for good, wrought in him all manner of evil: Thus the Gospel, yea Christ preached, is the occasion of more wickedness and impiety in unregenerate men, then otherwise they would be guilty of; And if this be so, though our heads were fountains of water, yet we could not weep enough for the guilt and wretchedness we are in by this means, for our remedies make our diseases greater, light increaseth our darkness, life causeth death; Insomuch that did not God work by his own power mightily in the use of these means, they might be no longer the means of grace, but of anger and judgement, and the preaching of the Gospel, because of the sad effects which it hath through the wilfull indisposition of many who hear it, might be as much trouble to us, as the presence of the Ark was to the Philistims: Therefore the clearer light, the more powerfull means of salvation a people do enjoy, the more is the impiety and wickedness of such (whom grace doth not convert) daily increased; insomuch that the Gospel shining upon such men, is like the Sunne shining upon a noisome dunghill, which maketh it the more loathsome; How then can there be free-will in a man to good, when if left to himself all helps are an hindrance to him, and all remedies are more destructive? Hence the Scripture calleth it, making of the heart fat, Isa. 6. an allusion to beasts, which are prepa∣red to destruction by their best pastures.

¶. 14.

The Necessity of a Redeemer demonstrates our thraldome to sinne.

LAstly, That the will is inthralled irrecoverably unto sinne, appeareth, In the necessity of Grace, and of Christ as a Redeemer, if we were not in bondage, what need we have a Redeemer? Let not then the common expression in the

Schooles be liberum arbitrium, but liberatum, which is a phrase we seldome meet within them; It is good to know the full latitude of that glorious title of our Saviour, (viz.) a Redeemer; he is so called, not only, because he redee∣meth us from the curse of the law, and the guilt of sinne, but also because we were under the power and dominion of sinne and Satan, daily fulfilling the works of the flesh, so that his death was not only to obtain remission of sinnes, but to make us a peculiar people zealous of good works, Tit. 1. 14. And hence also he is said, to offer himself a sacrifice, that he might present to God, a Church without spot or wrinckle, Eph. 5. 27, which will be compleatly perfected in heaven. To set up free-will then, is to pull down our Redeemer, as much as we give to that, we deny to Christ, we make him but a half-Saviour, and an half-Redee∣mer, while we maintain, that we set our selves at liberty from the power of Satan: Oh then let the name of a Redeemer for ever make thee blush and asha∣med to speak of a free-will.

¶. 15.

An Examination of the Descriptions and Definitions of Freedome or Liberty of Will which many give it; Shewing, that none of them are any wayes competent to the Will unsanctified.

WE proceed therefore to make a further discovery of the bondage of the will to sinne, and that it hath no liberty, no power or ability to do any thing that is truly godly; If we take notice of all those wayes, wherein learned men do place liberty or freedome of will, we shall find evidently, that none of these descriptions, or definitions are any wayes competent to the will, while it is unsanctified; For,

First, if that opinion be received, (which Bellarmine and others follow) That liberty is radically in the understanding, though formally in the will, (that is) the reason of the wils liberty is from the understanding, which doth propound several objects, and thereupon the will is indeterminate, whereas in beasts their appetite is plainly limited, because they want reason; as it is arbitrium, so (they say) it is in intellectu, as liberum so in voluntate. Now (I say) let this be received (for I do not dispute the truth of it) then we must say, The will hath no liberty to what is good, because it faileth in the root; The streame cannot runne, when the spring is dried up; for if we take the understanding in respect of spiritual, and heavenly things, so it is altogether darkened and blinded; Therefore there is the grace of illumination required that it may know and believe the things of God, without which men love and delight in darkness rather then light: The things of God are said to be foolishness to a natural man; so that all the while a man hath no more then nature in him, he is like those birds that can see in the night, but are blind in the day; They have quick and sharp appre∣hensions in worldly and earthly matters, but are altogether stupid and sensless in regard of heavenly; How then can the will be free, when the mind is alto∣gether dark; for God in conversion, when he will set the will and affections at liberty from sinne, begins first in the understanding, light in the mind is first created, there are holy thoughts and spiritual convictions wrought in the soul, and by this light the other parts of the soul they come to be sanctified; now then if there be not so much as this antecedaneous work upon the mind, the will is as yet very farre from the Kingdom of heaven? Wonder not then if ye see unregenerate men walking and stumbling in the dark; that you see them so captivated unto every lust; you may as soon remove a mountain out of its

place, as take them off from their iniquities; For how can it be otherwise while the will hath no guid to lead it, none to informe it concerning the evil and danger of those wayes it is going in? If there be no light in the mind, there is no liberty in the will; so that hereby both horse and rider are (as it were) thrown into the sea.

Secondly, If to be that liberty doth consist in an active indifferency to good or evil, then the will is not free, because the former part of this description (upon Scripture-grounds) can no wayes be accommodated to the will. This description is gene∣rally received and applauded by Arminians and Jesuites as the best, (though Gibieus saith it is the worst) making the very formal nature of liberty to consist herein, that when all requisites to an action are supposed, yet the will can do, or not do; and this they extend even to spiritual objects, to that great work of conversion, affirming, when grace doth assist and help all it can; (so that Ex parte Dei, all things are ready that do concurre to our conversion;) yet the will, because it is free, retaineth an active indifferency, either to accept of this grace offered, or to reject it. This description we do no wayes acknowledge, as that which depriveth God, Christ, and the glorified Saints from liberty; and besides, liberty being perfection, and so in the most perfect manner in the most perfect subjects, this doth debase it making a defect part of this perfection: It is wholly absurd to make a power to sinne part of liberty: Indeed this was a concomitant of Adam's liberty, but not because liberty, but because his will was mutable and changeable, so that if he had been corroborated and confirmed in grace, he had not put forth any such experience of his liberty: well though we cannot assent to it, yet let it be supposed to be true; The Scripture is very clear and pregnant, That a man hath no such indifferent power in him to good or evil; Indeed to evil, that he is carried out unto with all delight, he can of himself kill himself, but he cannot of himself give life to himself: But as for the other part, to be able to love what is good, to believe and to turn himself unto God, this is above his power, for the order of nature and of grace differ as much, as the order of sense and reason; so that as the sensitive faculty cannot put forth acts of reason, (the eie cannot discourse and reason,) so neither can the rational faculties put forth the acts of grace, which come from a divine na∣ture, and that which is borne from above; All these places which describe man in a spiritual sense to be blind in mind, deaf in eares, and hardned in understan∣ding, yea which say, he is dead in sinne; and therefore the work of conversion is compared to regeneration, and to a resurrection; all these do plainly declare, that the will hath no activity at all as to the first beginnings of grace. It is true indeed, there are commands to repent, to be converted, yea we are bid to choose life and death, but there are none of these duties commanded, which in other places are not made the gracious gifts of God; so that to repent, to be con∣verted, they are promised by God as the workings of his grace, whereby they are both duties and gifts; Although the Arminian thinketh that impossible: They are duties because we are the people who do believe and do repent, and are commanded thereunto; They are also gifts because it is the grace of God alone that doth enable thereunto; when therefore you read of such commands, you must not think, that they imply our power and ability, for then grace would be wholly excluded, seeing these Texts speak absolutely, as if a good work were wholly done by our own power; whereas the Ar∣minian and Papist will not wholly exclude grace, and so these Texts would prove more then they contend for; But such commands are still imposed upon us by God, to shew what doth belong to him; what he may justly expect from us; for seeing he created man with full power and ability to keep these commands, if man wilfully cast himself into an utter impotency, God hath

not thereby lost the right of commanding, though we have the power of obeying.

Besides by these Commands, as we are to know our duty, so thereby also we are provoked to be deeply humbled under our great inability, seeing our selves treasuring up wrath every day, and preparing more torments for our selves, un∣lesse the grace of God doth deliver us; Yea by these commands God doth work grace, they are practical and operative means, whereby he doth communicate life unto us.

And lastly, Therefore God doth use Commands, Because this way is suit∣able to man, who is a rational Agent; For although the work of grace is more than meerly swasive, it is efficacious and really changing the heart, so that the Spirit of God doth farre more in converting of a sinner, then the Devil doth in tempting to sinne; yet God dealeth suitably to the nature of a man; We are not like stocks and stones, to whom it is ridiculous to preach, there being not in them a passive capacity of receiving the worke of grace; Hence it is that the Word is preached, Miracles are wrought, powerfull Arguments are used to draw off the heart; So that grace doth worke Ethicophysically (as some expresse it,) Commands then and Threat∣nings are used, because grace is wrought in us after a rational manner, in an attempered manner to our constitution; The understanding being first wrought upon, that so the will and affections may more readily give up themselves.

Thirdly, If liberty be the same with voluntariness and no more, (as many learn∣ed men do contend, making voluntas and liberum arbitrium all one, as that which is opposed to coaction and natural necessity; yea if we adde Aurtelus his opinion to this, that libertas was nothing but complacentia, liberty is the complacency and delight of the will in its object) then in this sense, (if rightly understood,) a man hath no freedom to what is holy. It is true indeed, the learned to shew, that grace in converting doth not destroy the liberty of the will, (viz. the natural liberty) no more then the will it self; Grace doth not compel the will, or put an inherent natural necessity upon it; for if there could be coaction, the velle would be nolle, which is a contradiction; and if a natural necessity could be imposed upon it, it would not be appetitus rationalis, a rational appetite; so that though grace in converting of man doth insuperably, and invincibly change the will, making it of unwilling willing, so that there is a necessity (not natural,) but of immu∣tability and unchangeableness; The will doth most certainly give it self up to the grace of God mollifying and fashioning of it for that purpose: This Iron (as it were) is put into the fire, and then it is made pliable to receive any form or impression, yet the essential liberty is not destroyed; For the Question about Free-will is not An sit? but Quid possit? And herein lieth the difficult knot in this whole point about grace and the will of man, How to assert the irresistible (as many call it, but others reject that expression, though the sense of those who use it, is very sound and significant enough) work of grace, insuperably deter∣mining the will to that which is good, and yet to be free from coaction or such a necessity as is destructive to liberty? The Quomodo. How these two are to be reconciled, is that which in all ages hath exercised the most learned and ju∣dicious; insomuch that some have advised to rest in it by faith, as in a mystery above our understanding, even as we doe in many other Doctrines to be belie∣ved by us; But I am not to ascend this mountain at this time; This is enough for our purpose, to shew, That if liberty be said to consist in willing a thing freely from coaction and necessity, even in this respect, we have not thus farre liberty to good, because it is God that worketh in us to will. Indeed when we doe will, we are not compelled by the Grace of God, onely we cannot will till the Grace of God enable us thereto; It is

not of him that willeth, but of God that sheweth mercy; Neither are, we born of the will of man, but of God; It is grace then onely that maketh us to will the good things tendered to us, though the will in eliciting of this is not com∣pelled, but doth it freely, yea grace giveth this freedome to it, so that grace doth not destroy, but give liberty; And therefore Austin of old urged,

That they denied Liberum arbitrium, who would not have it Liberatum;

They cannot hold free-will in a true sense, that doe not hold free and ef∣ficacious grace, which giveth the will all the strength it hath to what is good: Thus liberty, if it be the same with willingness, we have it not of our selves, till the grace of God bestow it upon us.

Fourthly, If liberty consist in having dominion and power over our actions, then also the will cannot be said to be free, as to doe holy things; For al∣though the will, when it doth will, is the subordinate cause under God of its own action, and as a cause, so also may be said to have dominion over it, yet because the actual willing of what is good, doth not arise or exist by the strength of the will, but by the grace of God, therefore it is that (in re∣spect of good things) the will cannot be said to have the dominion over them. This Definition of liberty (viz.) [to have a dominion over our own actions,] is by Jansenius asserted to be the true and proper meaning of Augustine, that his judgement is, then the will is said to be free, when it hath dominion and power over what it doth; and if so, no wonder then the will be so often said to be captivated and enslaved, that it hath no freedom to what is holy; For what power can the will have over holy actions, when it is corrupted and defiled, that no holy thought, or holy motion is under the power of it. It was Ambrose his complaint of old, That Cor nostrum non est in nostrâ potestate; Our heart is not in our power, but sinnefull and evil workings of soul rise up in us, which we are no wayes able to extin∣guish.

Fifthly, If liberty be (as Anselme of old defined it, to which some Ne∣otericks doe adhere, viz) Facultas servandi rectitudinem, propter rectitudi∣nem ipsam, That it is a power to observe that which is right, for righteous∣nesse sake, then this doth evidently proclaime, That man hath no Free-will, for to observe that which is holy and righteous for holinesse sake, which must needs argue a man regenerated and borne again; And indeed liberty in this sense is nothing but the Image of God repaired in a man, and so is no more then to be like God himself; And now that every man by nature hath lost this Image of God, is so plain, that the experience of every man concerning his distance from God may fully confirme it. If to this be ad∣ded Aquinas his Description, That it is, Vis electiva mediorum servato or∣dine ad finem. A power to chuse means with a due order and respect to the end (yet still freedome in the will to what is good cannot be found) For as (saith he) The understanding which is an apprehensive faculty, hath its simple and bare apprehension of a thing (viz. of the first principles) And then it hath another act, which is to Reason and Discourse, and that is pro∣perly of Conclusions to be deduced from those principles; So what princi∣ples are in respect of conclusions to the Understanding, the same the end is, in respect of the means to the will; And therefore as the understanding doth necessarily erre, when it doth not discourse suitably to the first prin∣ciples; So the will, which is the appetitive part of a man, must necessarily sinne, when it doth not chuse means with a due order to the end: Now God being the chief end of all our actions, how impossible is it for the will corrupted as it is, to will riches, health, learning, or any creature in reference to God as the end.

Lastly, If liberty consist (as Gibieuf would have it) in an amplitude of spirit and independency upon the creature, so that it is above every created ob∣ject with an eminent magnanimity of spirit adhering to God alone, and resting in him as the chiefest good, then it is plain also, That by nature the will of man is utterly impotent to this thing, for the love of the creature is so predominant that we live and doe all things in reference to that; So that whereas grace maketh us to doe all things of God, and through God, and to God; Now the creature doth so reigne in our hearts, that we move on∣ly in all the workings of our soul to it. Aristotle observeth, That some

are slaves by nature, and such have no reason of their owne to guide them, that doe Sentire rationem magìs quàm habere, Feele Reason rather then make use of it:

And if we speak in a spiritual sense, we are all thus borne slaves and vassals, not being able to put forth the actings of true and right reason, but do follow the lusts of our own soul, and are taken captive by the De∣vil at his will.

Thus we have at large discovered the bonds and chaines of sinne our wils are fastened in; Oh that in the reading of this, God would breathe into the souls of such wretched sinners, strong desires and ardent groans to be redeemed from this thraldome! Shall the ungodly say, (Psal. 2.) concern∣ing Christ, Let us break his bonds, when yet they are bonds of love, which are for our eternal happiness? And wilt not thou rather cry out, concern∣ing these bonds, and these yokes, which are for thy eternal damnation, Let us break them and rend them asunder? Doth not the senslesnesse and stupi∣dity of men, while they hear these things too sadly evidence the state of thraldom we are in to sinne?

CHAP. V.

Of the Pollution of the Affections.

SECT. I.

This Text opened.

COL. 3. 2.

Set your Affections upon things above, not on things on the earth.

THe exceeding great pollution of the Will by original sinne be∣ing largely discovered, both in the acts of it, as also in its state. We now proceed to the Affections which are seated in the sensitive appetite of a man; For as sense is a kind of imper∣fect understanding, so the affections are a kind of an imperfect will, and the defilement of these is so palpably and experimen∣tally discerned, that Heathens have complained of God the Author of Nature, for implanting such things in us, which are for the most part the cause of all our ruine and calamity.

Now it is not my intent to declare the depravation of every affection in a man, for that would make the work to swell too big, but I shall speak in the general of them, instancing in particulars, as occasion offereth.

The Scripture doth not speak of the several parts of the soul, according to that Philosophical division, as is generally received; and therefore that which Philo∣sophers call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 affections, or passions, as distinguished from the understanding and will, that is most commonly called the heart and the soul; Thus love, fear, hope and anger are attributed to the heart of a man. It is true, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is used in the New Testament three times, where the word Affection is not barely intended, but an horrible depravation of it, even to unnatural uncleanness, as Rom. 1. 26. God gave them up to vile affections, and how unnatural they were is immediately subjoyned, Col. 3. 5. The Apostle there reckoning up several sinnes to be mortified, fornication, uncleanness, addeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which some understand the same kind of uncleanness the Apostle mentioneth to the Romans, So doing, or that mutum percatum, a sinne that they say Socrates was guilty of, though so admired for his wisdome and morality; Hence those that have given themselves up to this dreadfull pollution are called Pathici from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we render it inordi∣nate affection in the general; and therefore some do understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here for those sinnes which arise from the irascible appetite, and so take the word, though generally spoken in an ill sense; Even as the Stoicks held all passions and affecti∣ons to be sinne; and the affections which are placed in the concupiscible appetite the Apostle meaneth (say they) by the next expression 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, evil concupi∣scence,

If this be so (as Grotius expounds it) then we have here the Apostle speaking of affections according to philosophical notions, but I will not determine this to be the meaning.

The last place is, 1 Thess. 4. 5. where the Apostle shewing, God hath called us to holinesse, he addeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not in the lust, or affection of con∣cupiscence; Here it seemeth to be taken strictly for those lustfull affections, which flow from the sinfull concupiscence in a man; But if the Scripture doth use the word differently to Philosophers, to be sure the thing it self is acknow∣ledged, as appeareth by my Text, where we have a Command directing of us about the Object we are to place them upon, and that is set down, First, Affir∣matively, and then Negatively. The Directive Duty is in that expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Set not your affections, we render it in the margin, or mind; so that the Greek word doth signifie the acts of the mind, but not them onely, it com∣prehendeth also the affectionate part of a man; It includeth the mind and affecti∣ons also, because commonly the intense actings of the mind excite and stirre up proportionably the intense actions of the affections: Therefore it's sometimes translated savouring, Matth. 16. 23. So Rom. 8. the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth not onely comprehend the mind, but chiefly the affectionate workings of the flesh against the Spirit of God.

We shall treat of it, as relating to the affections, therefore we have the Object prescribed them, they are to be upon things above, heavenly things This implieth naturally they are placed other where then they should be, upon earthly and sading objects. The Serpents seed (and so we are all by nature) cannot but lick up the dust of the earth, and live upon that; So that there is (for more emphasis) added the Negative also, Not on things on the earth; By these some mean those humane and superstitious Ordinances that the Apostle mentioned before, for these were not of the Fathers heavenly planting; and indeed it is true, the more a man is made spiritual, and hath had the experience of that wonderfull resurre∣ction of his soul from the state of sinne, in which it was dead, the more doth he nauseate and reject all superstition and humane wayes of devotion, rejoycing in the purity and simplicity of Christs Institutions, as those alone by which he can obtain any spiritual proficiency. But the Context seemeth to extend this Object further to all sinfull objects, yea and to lawfull objects, that we are not in an immoderate and inordinate manner to let our hearts runne out upon them.

So then we have in the Text a most divine Injunction imposed on us, To set our affections upon things above, alwayes to put in practice that Exhortation, Sursum corda, but such is the horrible corruption of these affections by nature, that they can no more ascend up to them, then a worm can flie upwards like a Lark; Therefore the Apostle supposeth, that ere this be done, there must be the foun∣dation laid of a spiritual Resurrection, If ye be risen with Christ, seek those things that be above; Our spiritual Regeneration and Resurrection is both a cause of our heavenly affections, and also it is a motive and obligation, it being contrary to the nature of such things that ascend upwards, that they should descend down∣wards: How can fire fall like a stone to the center? From the Text then we may observe.

That such is the corruption of the affections of man by nature, that till the grace of regeneration come, they are placed only on earthly objects, and cannot move towards heavenly.

SECT. II.

Of the Nature of the Affections.

BEfore we come to anatomize their evil and sinfulness, let us take notice a lit∣tle of The Nature of these Affections, And

First, You must know that in man (besides his understanding and will, which are either the same with the rational soul, or powers seated in it) there is also a sensitive appetite placed in the body, from whence arise those motions of the soul, which we call affections and passions, such as anger, love, joy, fear and sorrow, &c. It is true indeed, many learned men place affections in the will also, they say, The will hath these affections of joy and sorrow, and so Angels also have, onely (they say) these are spiritual and incorporeal, and this must necessarily be acknowledged; But then in men (besides those affections in the will) there are also material ones seated in the sensitive appetite; for man being compounded of soul and body, hereupon it is, that as in his rational part, he doth agree with Angels, so in his sensitive part with the bruits; Therefore in man there are three principles of actions that are internal, his Vnderstanding, Will and Affections, these later are implanted in us only to be servants and helps, but through our cor∣ruption they are become tryants and usurpers over the more noble powers of the soul; so that man is not now as reason, much lesse as grace, but as affections do predominate. The Scripture (you heard) calleth these affections by the name of the heart, though sometime that comprehendeth the mind and will also. The common Greek word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is rendered passions, and they are so called, because of the effect of them, for when put forth, they make a corporeal trans∣mutation and change in a man: Some make this difference between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (a word that Quintilian saith, there is no proper Latine expression for, Vide Voss de in∣stitut. Orat.) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they make passions to be, when in a mild and mo∣derate motion of the soul without any violence or excess, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when they are turbulent and troublesome, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth rather signifie the manners of men, then their affections. These passions have several names, sometimes they are called perturbations, but that is most properly, when they have cast off the domi∣nion of reason; Sometimes the motions and commotions of the soul; sometimes passions, which expression is disliked by some; That which seemeth to be most proper and full, is to call them affections, because the soul of a man is affected in the exercise of them; So that by these we mean no more, then that whereby a man about good or evil is carried out with some affection and commotion of his soul, onely you must know, that when we call them passions, it is not to be under∣stood formally, but causally; In their nature they are not passions, but motions and actings of the soul, onely they cause a passion and suffering by some alterati∣on in the body.

Secondly, These affections in the soul are of a various nature, yet by Philoso∣phers they are reduced into two heads, according to the subject they are seated (viz.) The appetite concupiscible, and the appetite irascible; not that this is a two-fold distinct appetite, onely the same appetite is distinguished according to its diver∣sity of objects; The appetite concupiscible, doth contain those affections that re∣late to good or evil absolutely considered; For if it be good that is propounded, then there is first the affection of love, if this good be not enjoyed, then there is the affection of desire; if it be obtained and enjoyed, then it is the affection of joy; if it be evil that is presented, then there is the affection of hatred, whereby we distast it, and hereupon we flie from it; This is called Fuga, or abominati∣on; but if we cannot escape it, then there is the affection of sorrow; Thus there

are six affections in the concupiscible part; The object of the irasible appetite is good, as difficult or evil, as hardly to be avoided; good, if it be possible to be obtained, then there followeth the affection of hope, if it be not possible, then of despair, and as for the evil, that is difficulty overcome, if we can master it, then there ariseth the affection of boldness or confidence, if we cannot, then of fear; if the evil presse us hard, that we cannot obtain what we would have, then ari∣seth the affection of anger; Thus there are five affections in the irascible appe∣tite, so that in all there are eleven passions, although from these come many other affections of the soul, that we may call mixt ones, as Errour, Zeal, Pity, &c. in which many and several affections are ingredient: If then there be so great a number of these in man, and they all corrupted, yea predominating over a man, what sea is more troubled and tossed up and down with storms and tempests, then the heart of a man? What a miserable wretched creature is man, who hath eve∣ry one of these passions tyrannizing over him, if God leave thee to an inordinate love of any thing? What unspeakable bondage doth it put thee into, if to ex∣cessive anger? What torments and vexations doth it work, making thy soul like an hell for the present, if to excessive fear and sorrow? Will not these be like rottennesse in thy bones immediately? In how many particulars may thy con∣demnation arise? Thy love may damn thee, thy fear may damn thee, thy anger may damn thee, or any other affection, which yet do continually work in thy soul.

SECT. III.

How the Affections are treated of severally by the Philosopher, the Physitian, the Oratour, and the Divine.

THirdly, These affections may be treated of in several respects, but what is most advantagious to the soul, is to handle them, as a Divine, enlightned and directed by the Word of God.

1. The Natural Philosopher he is to treat of them, while he writeth De animâ, of the soul; and certainly the nature of them is as necessary to be known as any other part of men: Hence it is said, Aristotle did write a book of these nature affections, (but it is lost,) The Philosopher he discourseth of them, but as to their natural being, not at all regarding the holy mortifying of them; and therefore a man may be an excellent Philosopher, but yet a slave to his corrupt affections.

2. The Physitian he also treateth of the affections; Galen wrote a Book con∣cerning the curing of them, but he also considers them onely as they make for, or against the health of the body, they attend not to the souls hurt, how much the salvation of that is indamaged thereby, onely they treat of them as they are hurtfull in the body; Erasistratus discovered the inordinate love of a great man by his pulse; Amnon did pine and consume away by his inordinate affection to Tamar; Therefore the Physitian he considers them no further then how they may be cured, that the health of the body may be preserved; And indeed this is also a good Argument in Divinity, to urge, that you must take heed of the sinnes of the passions, for they torment the body, indispose the body, they kill they body, Worldly sorrow worketh death, so doth worldly anger and worldly fear; But of this hereafter.

3. The Rhetorician and Oratour he also writeth of the affections, as Aristotle in his Rhetoricks; Now the Oratour he discourses of them no further, than as they may be stirred up or composed by Rhetorical speeches, how to put his Au∣ditors

into love, anger, fear and grief, as he pleaseth; for it is a special part in Oratory to bow the affections; This was represented in Orphens harp, which is said to make beasts follow him, yea very trees and stones, that is, Oratory doth civilize and perswade the most rude and savage. Now although those who write of the method of preaching, do much commend this gift in a Minister of the Gospel to be able to stirre up, and quicken the affectionate part, yet the grace of God is required to go along herein; For it is easie for a Tully or Demosthenes to stirre up the affections of their Auditors, when they declaimed about such civil and temporal matters, that they saw themselves deeply concerned in; The very principles of nature did instigate them to this; but we preach of supernatural things, and the matters we press are distastfull and contrary to flesh and bloud, therefore no wonder if men hear without affection, and go away without any raised affection at all.

4. There is the Moral Philosopher, and he looketh upon it as his most proper work to handle the affections; for what hath moral virtue to do, but to mode∣rate the affections, that we do not over-love, or over-fear; This is the proper work of the Moral Philosopher, but neither is this handling of them high enough for a Divine; The curing and ordering of them, which Moralists do prescribe, is but to drive out one sinne with another, so that their virtues were but vices, if you regard the principles and ends of their actions; Therefore

In the last place, The Divine or Minister of God, he is to preach of them, and he only can do it satisfactorily having Gods Word to direct him, for by that we find they are out of all order, by that we find they are to be mortified, by that we find only the Spirit of Christ, not the power of nature is able to subdue them; The true knowledge therefore about the pollution of them, will greatly conduce to our humiliation and sanctification.

SECT. IV.

The Natural Pollution of the Affections is manifest in the Domi∣nion and Tyranny they have over the Understanding and Will.

¶. 1.

SOmething being already premised about the nature of the Affections, we shall in the next place consider the horrible and general depravation of them, and that originally.

First, The great pollution of them is evidently and palpably manifested in the do∣minion and tyranny they have over the understanding and will, which are the supe∣riour magistrates (as it were) in the soul. Thus the Sunne and Starres in the souls orbs are obscured and obnubilated by the misty vapours and fogs which arise from this dung-hill: A man doth now for the most part reason, believe and will according to his affections and passions; Aristotle observed this, That Prout quisque affectus est it a judicat, As every man is affected, so he judgeth; They are sinfull affections which make the erroneous and heretical judgements that are, they are sinfull affections, which make the rash, corrupt and uncharitable judge∣ments that are: Thus the vanity may be observed in the soul, which Solomon took notice of to be sometimes in the world, Princes go on foot, and servants ride on horsback; God did at first implant affections in us for great usefulness and ser∣viceableness, that thereby we might be more inflamed and quickned up in the ser∣vice

of God; They were appointed to be hand-maidens to the rational powers of the soul, but now they are become Hagars to this Sarab, yea they are become like Antichrist, for they lift themselves up above all that is called God in the soul. The understanding and conscience is made to us, as God appointed Moses to Pharaoh, it is ordained as a god to us; but these passions will be exalted above it, and so man is led, not by reason, not by conscience, but by affections; This is the very reason, why either in matters of faith towards God, or in mat∣ters of transactions with men, our judgements are seldome partly and sincerely carried out to the truth, but some affection or other doth turn the balance in all things; Therefore as Abraham was to go out of his own Countrey, and so to worship God in a right manner: Thus if we would ever have a sound faith, a right judgement, we must come out of all affections that may prepossess us; What a wofull aggravation of our sinfull misery is this, that our affections should come thus boldly and set themselves in the throne of the soul, that they should bid us judge, and we judge, that they should bid us believe, and we believe? So that we most justly in a spiritual sense complain, as the Jews in a temporal one, Servants have ruled over us; Is not this a more troublesome judgement then that of the Aegyptians, when Frogs came croaking into their very chambers, or when vermine and lice assaulted them every where? But who it there by nature, that though he be tossed up and down by these storms and tem∣pests and ready to sink into hell, yet doth not lie fast asleep, not thinking he is ready to perish?

¶. 2.

2. In regard of the first Motions and Risings of them.

SEcondly, The sinfulness of these passions is seen, In regard of the first motions and risings of them; whereas God made them at first to serve the more noble parts of the soul, and to stirre at their command; Now upon every temptation presented, they flie about us as so many Hornets, and we cannot keep them down; Adam being made in integrity, as he had a command over all the beasts of the field, and birds of the air, so also much more over his affections and passi∣ons, which were the bruitish part in him; He was, as the Poets seign of their Aeolus who had all the winds in a bladder, and so could make them blow when he pleased and no longer: Thus Adam could love, desire, as he pleased; These did not move in him, till he commanded: But now wo and again, wo to us who are brought into such vassalage, that we are indeed Servi servorum, slaves to slaves; Now our love riseth whether we will or no; now our fear, our anger breaketh into the soul, and it cannot resist it: Now that which Aristotle said of anger, is true of the other passions, that they are like an unnurtured dog, which runneth and fastens upon an object before his master setteth him on; or like an over-hasty servant that runneth upon his errand, before he doth understand it: This then is greatly to be bewailed, that our affections rise first in us, they move before our understanding moveth; These swarms flie out before the King-Bee leadeth them the way; That expression concerning Christ, where it is said, He was troubled, is noted to be in the active sense, in the original 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, John 11. 33. He troubled or moved himself; for it was not with the holy humane na∣ture of Christ, as it is with ours, he being without sinne, had the Sovereign power over every affection that was in him, he loved and grieved, as he pleased, they were under the free exercise of his will, but we are sold under these affecti∣ons, they bind us and lead us whether we would not: Oh what an unspeakable

glorious priviledge are we deprived of; What an admirable honour is it to have a command and power over our own selves, our own affections? Doth not Solo∣mon say, Prov. 16▪ 32. He that ruleth his spirit, is better then he that win∣neth a City; He is more then the mighty ones of the world that can master his affections? How many that have conquered others in the world, have yet themselves been conquered by their inordinate affections? The very Heathens did give testimony to this, that it was Melius imperat re sibi, quam aliis, to have command over himself, then over all the world. Luther that great Reformer, who removed the Mass, Indulgences, and many other soul abominations out of the Church, yet could not sometimes remove sinfull passions, especially anger from his own breast, which made Melancthon of a more moderate spirit, speak in an Ex temporary verse to him, when he was once in a great passion,

Vince Animos irasque tuas qui caetera vincis.

This Pope in Luther's belly (as he would call it) was more difficultly ovecome then the Pope of Rome.

¶. 3.

3. In respect of their Progress and Degrees.

THirdly, As these affections are not in subjection to the noble power of the soul in respect of their rise, so neither in respect of their Progress or De∣grees; but they grow hotter and more vehement, sometimes even like Nebu∣chadnezzar's furnace, and we cannot repress them, so that in all things wherein they put forth themselves, there is an excesse, we over-love, we over-fear, we are over-angry; Indeed the having of affections is not a sinne, no nor the work∣ings of them, but the immoderate excess of them. It was a great Dispute be∣tween the Stoicks and the Peripateticks about these passions; The Stoicks said, They were to be wholly eradicated, they were not to be moderated, but to be extirpated, therefore they pressed their wise and good men to an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be without affection, which yet the Apostle reckoneth amongst the notorious sinnes; And we know Christ himself wept; These held all affections to be sinnes; The Peripateticks held the excess onely to be a sinne, when they did go beyond the bounds of Reason; but some learned men think there was but a meer Logomachy between those two great Sects, that they did agree in the same thing, onely quar∣relled about words; Howsoever all agree in this, That when the affections do overflow the banks, when they swell higher than they ought to do, then sinne lieth at the door: But who can command these winds and waves to be still? Do not these passions like armed men prevail over us, that as it is with paralitical bodies, the members do continually shake and trepidate, because of some corpo∣real infirmity that they cannot keep them in uniform and equal motions? Thus it is with us in regard of these commotions of the soul, as they begin not at the command, so neither do they stop at the guidance of reason, but from a natural, they turn into a preternatural and feavourish heat immediately.

¶. 4.

Those Affections are not subject to the more noble guiding parts of the Soul, in respect of the Continuance or Duration of them.

FOurthly, These affections are not subject to the more noble guiding parts of the soul, in respect of the continuance or duration of them. We are commanded not to let the Sunne go down upon our wrath, and this holdeth true also in any other affection when immoderate, we are not to let it continue burning, lest at last it consume; The Church indeed doth often complain of the continuance of Gods anger, Will the Lord be angry for ever? and will he shew mercy no more? But Gods anger, though never so continuing, though lasting to eternity it self, yet it is just and holy, but we have a time prefixed to our affections, hitherto, and thus farre they must go and no further. Thus you see how unspeakable our thraldome is by reason of pollution in our affections, that we can neither command them in the rise, degree or duration of them; we have power over the members of our body, we bid them move, and they move; we command them to cease from motion, and they cease; but now when we speak to these affections to lie still and be quiet, it is as ridiculous, as when Xerxes threatned the Sea to come no higher, or com∣manded Mount Athos to remove.

SECT. V.

They are wholly displaced from their right Objects.

THirdly, The great sinfulness of the affections is seen, In that they are wholly displaced from their right Objects. The objects for which they were made, and on which they were to settle, is God himself, and all other things in reference to him; our love God onely challengeth in that command, Thou shalt love the Lord with all thy heart and soul, &c. Our hatred that is properly to be against sin, because it dishonours God; our sorrow it is principally to be because of our offen∣ces to him; so that there is not any affection we have, but it doth either primarily or secondarily relate to God, but who can bewail the great desolation that is now fallen upon us; Every affection is now taken off its proper center; In stead of loving of God, we love the world, we love our pleasures rather then God; Instead of hating of sinne we hate God, and cannot abide his pure and holy Law and Nature: Thus we fear not whom we ought to fear, viz. God, That can destroy both soul and body in hell; and what we ought not to fear, there we are afraid, as the frowns and displeasure of men, when we are to do our duties; Our sorrow likewise is not that also corrupted, How melting and grieved are we in any temporal loss, in any world∣ly evil, but then for the loss of God and his favour by our iniquities, there our bow∣els never move within us. Thus our affections, out of all order to their proper ob∣jects, ought to be groaned under, more than if all our bones were out of joynt, for that is only a bodily evil, hindring a natural motion, this is a spiritual one, depriving us of our enjoyment of God. This particular pollution it is, that the Text doth immediately drive at, when it commands us, To set our affections above, it plainly sheweth, where they are naturally, viz. upon things of the earth; and therefore as it was Christs divine power that made the woman bowed down with her infirmity for so many years to be strait; Thus it must also be the mighty and gracious power of God to raise up these affections that are crawling on the ground to heavenly things; Possess then thy soul throughly with this great evil, that thou hast not one affection within thee that can go to its proper object, but some thing moveth it from Go! to the vain and fading creatures; If these affections be the pedes animae, the feet of the soul, then with Asa, thou hast a sad disease in thy feet, and if thy whole bo∣dy else were clean, these feet would need a daily purifying.

SECT. VI.

The sinfulness of the Affections is discovered in respect of the End and Use for which God ingraffed them in our Natures.

FOurthly, Their sinfulness is discovered in respect of the object about which, So also in respect of the end and use for which God first ingraffed them into our Natures; They were given at first to be like the wheels to the Chariots, like wings to the bird; To facilitate and make easie our approaches to God, the soul had these, to be like Elijah's fiery chariot to mount to Heaven, and therefore we see, where the affections of men are vehement and hot, they conquer all difficulties, that Adam might in body and soul draw nigh to God, that God might be glori∣fied in both, therefore had he these bodily affections; And we see David, though restored to this holy Image but in part, yet he could say, His soul and his flesh did rejoyce in the Lord, his flesh desired God, as well as his soul, that is, his affections were exceedingly moved after God, as Psal. 84. 2. For the soul being the form of the body, whatsoever that doth intensly desire by way of a sympathy or subordination there is a proportionable effect wrought in the inferiour sensitive part. As Aaron's oyl poured on his head, did descend to his skirts; Thus by way of redundancy, what the superiour part of the soul is affected with, the inferiour also doth receive, and by this means the work of grace in the superiour part is more confirmed and strengthned, and the heat below doth encrease the heat above: Thus you see that these affections had by their primitive nature a great serviceablenesse to pro∣mote the glory of God, to prepare and raise up men to that duty: But now these affections are the great impediments and clogs to the soul, that if at any time it would s••ar up to Heaven, if light within doth instigate to draw nigh to God; These affe∣ctions do immediately contradict and interpose, and the reason is, because they are ingaged to contrary objects, so that when we would love God; love to the world, that presently stoppeth and hinders it; when we should delight and re∣joyce in holy things, worldly and earthly delights they do immediately like the string to the birds feet, pull down to the ground again; Hence it is that you ma∣ny times see men have great light in their minds, great convictions upon their consciences, they know they live in sinfull wayes, they know they do what they ought not to do, yea they will sometimes complain and grieve bitterly, because they are thus captivated to those lusts which they are convinced will damn them at last, but what is the snare that holdeth them so fast? What are the chains upon them, that bind them thus hand and soot, even their sinfull and inordinate affe∣ctions, their carnal love, their carnal delight keepeth conscience prisoner, and will not let it do its duty? Oh that we could humble our selves under this, that what was wine is now become poison, that what we had to further us to Heaven, doth hurry us to hell, that our affections should carry us to sinne that were for God, that they should drive us to hell, which were to further us to Heaven! Oh think of this, consider it and bewail it! Many things lose their use, and they on∣ly become unprofitable, they do not hurt by that degeneration, as salt when it hath lost its seasoning; but now these affections are not onely unprofitable, they will not help to what is good, but are pernicious and damnable; we that were of our selves falling into hell, they thrust us, and move us headlong to it, so that they seem to be in us, what the Devils were in the herd of Swine; These are the wild horses that tare thy soul in so many pieces; Thus our gold is become dross.

SECT. VII.

When the Affections are set upon inferiour objects that are lawfull, yet they are greatly corrupted in their Motion and Tendency thereunto.

IN the next place, If the inferiour objects they are placed upon, be lawfull and allowable, yet they are greatly corrupted in their motion, and tendency thereunto; For they are carried out excessively and immederately; They do unlawfully move to lawful things: As man ••ands corrupted by nature, his affections are defiled two wayes in respect of the objects; For sometimes they are carried out to those things that are absolutely prohibited, that are no more to be imbra∣ced then absolute poison is to be eaten, such are the pleasures of sinne, and the lusts of the flesh; when the affections doth entertain these, they imbrace present destruction; here is no moderation or stint allowed in these, but there is an absolute prohibition to give these any entertainment, yet poor wretched and corrupt man is hurried to these things, and drinketh down iniquity as a thirsty man water; so that it can never enough be bewailed to see what a grievous change sinne hath made in the affections, that they are now most propense and inclining to those things which are to be most abhorred by them; even as the corrupt appetite in some persons, delighteth to feed on trash and most offensive matter to a found stomack. But

In the second place, there are other objects which the Scripture doth allow us to let our affections runne out about, and these are not evil in themselves, no more then to have affections is a sinne: love in it self is not a sinne, neither is love of husband, health, and such comforts, but when we go beyond our bounds, when these are loved more then God, or the love to them doth hinder and dead the heart to holy things, then doth love become sinfull and damnable: Now such is the original depravation of all the affections, That they cannot in a moderate and well-regulated way, with subordination to God move to any lawful object, but they do exceedingly transgress, and that many wayes. For

1. Whereas they should be carried out to these lawful things only with re∣ference to God, as the cheifest end, to love them, to desire them, no otherwise then thereby to be brought nearer to the end; we are apt to make them the end, to stay there, to make a full stop at a Colon or Comma; Even as the children of Reu∣ben, who desired to take up their rest in a country on this side Cannan, because it was a fruitfull place, and fit for cattel: Thus we who should let our affections stirre to these things only as a way to heaven, or meanes to bring us nearer to God; we center in them, desiring them for their own sakes; It is a rule, That the desire of the end, is a rule to the desire of meanes; we desire drink to satisfie thirst, we desire garments to cloath us, and we desire no more then is commensurate to such an end; and indeed thus it ought to be with us in our affections to all things upon the earth, not to be affected with wealth, health, learning, or any advantage any otherwise, then to be more enabled to do God service, and thereby to enjoy him; but as the dark night cannot be dispelled till the Sunne doth arise, so neither can the regulating and ordering of the affecti∣ons (with subordination to God in lawful things) ever be accomplished till sanctifying grace doth interpose.

2. We are apt in the affecting of these things to find more sweetness and delight in a sensible manner, then when our heart is turned unto God. The objects of sence do more affect us sensibly, then Christ laid hold on by faith, and the Apostle John supposeth such a proneness in us, when he saith, He that loveth

not his brother whom he hath seen, how shall he love God whom he hath not seen? 1 Joh. 4. 20, Hence, it is that the Schooles have a distinction, about the love of God appretiative and intentive; The former is, when in our judgement we do more highly esteem of God, then all the things of the world, and there∣fore are ready to part with all (even life it self) to please him: But the other, they make to be a sensible passionate moving of the sensitive part, which is (they say) very variable, according to the complexion and constitution of the body; and therefore such do advise, That believers should not be discouraged, if they cannot find such sensible affections of love to God, as they do to their freinds, or such sensible sorrow about sinne, as they do about the loss of a dear freind; and this distinction may be received (in some sence,) yet there, are learned men that do greatly dislike it, and do positively affirm, That appretia∣tively and intentively, both intellectually, and affectionately, we are to love God and to delight in him: Certainly we find David acknowledging, That God had put more joy and gladness in his heart, then they had, whose wine and oil en∣creased, Psal. 4. And when God doth require us, to love him with all our heart, mind, and strength, there is both the intellectual, and sensitive part of a man understood. No doubt but Adam in the state of integrity would have found his very affectionate part carried out to God, preemiently to all creatures, seeing the affections were implanted only as Handmaids to wait on those noble parts of the soul; yea David (you heard) profeffing that his flesh, as well as his soul did long for the living God: Besides, seeing the soul is the forme of a man, thereby becometh such a natural and essential union between the soul and body, that what the spiritual part doth strongly and ardently close with, the sensitive part by its essential subordination, doth find a proportionable inten∣sitiveness in the affections threof, even the waters from the hils do overflow the valleys, though therefore the sensible part of a man be not absolutely subject to his will: (hence those who have desired sensible sweetness, or melt∣ing teares in a bodily manner could not enjoy them, though they would give a world for them) yet this we may conclude of, That whensoever thy want of sensitive affections doth arise from the want of powerfull impressions upon thy spiritual part, and therefore thou canst not find such joy, or sorrow, because the mind and will are not powerfully quickned by grace, this is alwaies a sinne; if thy mind were more enlightned, thy will more sanctified, thy affections would be more enflamed.

3. (Not to enlarge in this more) The affections are sinful when carried out even to lawful things, Because thereby is retarded or stopt the current of them after heavenly things: We see the Apostle; 1 Cor. 7, admirably prescri∣bing a diet to our affections, Those that marry must be as if they married not; Those that weep as if they wept not, and so those that rejoyce as if they rejoyced not: Thus whatsoever affections we are allowed to have, they must not in the least manner distract or dull the motions of our soules to heavenly things, but such is our corruption, that our affections though to lawful things put quite out, or (at least) exceedingly hinder our affections to heavenly things.

SECT. VIII.

Our Affections are corrupted, in respect of the Contrariety and Oppo∣sition of them one to another.

AGain, Our affections are greatly corrupted, in respect of the contrariety and opposition of them one to another: They hinder one another operation; so that the irascible part was given us to make effectual the concupiscible part, now this kingdome is divided against it self, our fear doth put out our joy; we do not take that quiet delight which might be in having any temporal good, because we are so molested with feares lest we should loose it; How often are we distracted Inter spem & metum, between hope and fear? Thus these affections, that by their primitive institution were all of one accord, they all mutually assisted one another, now they are become like contrary winds; hope driveth one way, fear another; love one way, anger another; so that by this meanes every man is miserably tormented within himself: There is an heartquake as well as an earthquake, and as this later is produced by winds got into the bow∣els of the earth which cannot find any vent; Thus it is with these passions of man, they are all pent up (as it were) close in his heart, one is ready violent∣ly to break out one way, another, another way; so that no sea is more tossed up and down when contrary Euroclydons fall upon it, then the heart of man, while moved with different passions: It's the contrariety of thy passions ma∣keth all thy discontents, and all the turmoiles that are in thy soul; thy love that haleth thee one way, thy anger draggeth another way; Thus thou art like one that is to be torn in peices by wild horses, one draweth one limb asunder, another teareth another part asunder; so that thy soul is become like the Levites wife's body, that was cut into so many peices. Adam in re∣spect of his affectionate part, was like the upper region where there is no mo∣lestation, or confusion; but now that part in us is like the middle region, where tempests and stormes, thundring and lightning are daily produced.

SECT. IX.

The Pollution of the Affections in respect of the Conflict between the natural Conscience and Them.

AGain, The great and notorious pollution of the affections doth appear, In that fight and conflict, which is between the natural conscience and them, so that no sooner doth the reason and affections of men begin to work in them, but presently there is a civil warre begun in a man, his mind that inclineth one way, and his affections they carry another way: The very Heathens acknow∣ledged this, as Aristotle in his incontinent person, and the Poet in his Medea, Video meliora, probe{que} deteriora sequor; yea there are some interpreters, Soci∣nians and Papists, and Arminians, to whom also Amyraldus in this particular adjoyneth himself, though disalowing their other opinions, that would have the Apostles complaint which he maketh Rom 7, to be nothing more then the contrariety of the mind and affections in an unregenerate man, especially when the mind is legally convinced, and that hath some powerfull influence upon it, and among other reasons, he giveth this, that it would be very injurious to regenerating grace, as if that could or did carry a man no further, the Aristotle's incontinent person was, wheras indeed convinced of better things, but had no

power to follow them: But there is a two-fold conflict and combate to be acknow∣ledged; The first a natural one, betwen conscience and affections; The other a spiritual one, and that is not between these several powers in the soul, but be∣tween the regenerate part in every particular, and the unregenerate, so that there is not only spiritual light against corrupt affections, but affections sanctified against unsanctified ones, they have love against love, fear against fear, hope against hope; This opposition in the regenerate man is universal, whereas this natural conflict is seated only in some particular parts of the soul: The Apo∣stle Rom. 7, doth speak of this spiritual fight in himself as regenerate, as appea∣reth, because he saith, In the inward man he delighted in the Law of God, which no unregenerate man can do; and although the Apostles and some other eminent and godly men, may attain to farre higher degrees of greace then others, yet it may not be thought, that there is any godly man living or did live that doth not more or less find this combate of flesh and spirit in him: Certainly, if it should be so in any man, we might say that in that man original sinne was quite subdued, the flux of bloud was wholly dried up in them, but that is the prerogative of heaven. But our work is to consider the sad difference that is now brought upon all men by original corruption, between the rational and affective part, our very constitution is in discord, there is no more agreement then between fire and water; Even as in the Romane Governement, there was commonly perpetual opposition between the Senatus, and the Plebs, The Se∣nate and the common People, they were very difficultly ever reconciled: Thus in man, his intellectual and sensitive part they are carried out to contra∣ry objects, one inviting to one way, another to another: Indeed even the rational part is in the Scripture sence become flesh, that is wholly corrupt and mindeth only sinful things, yet this corruption doth not put out those natural dictates and practical maxims which conscience hath, against which the affecti∣ons of men do naturally so rebell: It is true, that there are some who have so hardned themselves in evil, by a voluntary obstinateness, and are made such bruits in their lusts, that they have none of this conflict at all they are hur∣ried on with all delight to sinne, and have not so much as the least regreet within themselves, but this is acquired partly by the just judgement of God upon mans wilful impiety, being from him delivered up to such a senslessnes, otherwise there is in all such a fundamental contrariety between the superior and inferior part of his soul, that there is no rest within: It is true, the Papists and so the Socinians they affirme his repugnancy to have been in Adam in the state of integrity, yea a Remonstrant attributeth it blasphemously to Christ himself, but seeing that God made man right, this rectitude is to be understood universal, and that could not be without an admirable harmony and agreement between the spiritual and, sensitive part in a man: There are some also who place the hurt that we have by original sinne in this affectionate part only, as if the mind and the will they did escape in Adams fall, and no sinne infected them, only the sensitive part becomes all over poisoned, but the contrary to this hath already been demonstrated; yet we grant that in the affectionate part is the Serpents brood there are the Cockatrices eggs, that is the womb wherein many sinnes even all the bodily ones are conceived, and brought forth.

SECT. X.

The Sinfulness of these Affections is seen in the great Distractions they fill us with, when we are to set upon any holy Duties.

FUrther, The sinfulnesse of these affections is seen in the great distractions they fill us with when we are to set upon any holy Duty. What is the reason we do not make God the delight of our soul? Why is not our conversation in Heaven? Why do we not pray without distraction, hear without distraction? Is it not because these affections hurry the soul otherwayes? In Heaven, when we shall enjoy God face to face, and the affections be fully sanctified, then the heart will not for one moment to all eternity be taken off from God; but now because our affections are not spiritualized, neither are we fully conquerours over them; Hence they presse down continually the creature; for where a mans affections are, there is his heart, there is his treasure; The godly they do exceedingly groan under this exercise of distractions in holy duties: Oh how it grieveth them, that their hearts are not united, they cannot hoc agere, they cannot be with God alone, but some thoughts or importunate suggestions do molest them like so many croaking frogs, many flies fall upon their Sacrifice; Now whence is all this? Our unmortified affections are the cause of this, if they were more spiritual and heavenly, there would be more union and accord in holy duties.

SECT. XI.

Their Deformity and Contrariety to the Rule and exemplary Pat∣terne.

IN the next place, Herein doth their depravation appear. Because they are so full of deformity and contrariety to their rule and exemplary pattern which is in God himself, for we are to love as God loveth, to be angry as God is angry. It is disputed by the learned, Whether affections be properly in God? Now it must be, As affections do denote any passions, or imperfections intermixed with them, so they cannot be attributed to him, who is the fountain of perfection, yet because the Scripture doth generally attribute these affections unto God, he is said to love, to grieve, to hope, to be angry: Hence it is that Divines do in their Theological Tractates, besides the attributes of God, handle also of those things, which are (as some expresse it) analogical affections in him; They treat of his love, his mercy, his anger, which are not so properly Attributes in God, as analogical affections; As when the Scripture saith, God hath eyes and hands, these are expressions to our capacity, and we must conceive of God by those words according to the supream excellency that is in him: Thus it is also in affe∣ctions; There is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the former, and an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the later. It was of old disputed by Lactantius, Whether anger was truly and properly in God? Some denied it, some affirmed it; But certainly the difference did arise from the different use of the Word; for take anger, as it signifieth an humane imperfection, so it cannot be said to be in God, but as it is a Will to revenge an impenitent sinner, so it is in God; Hence these things are said to be in God per modum effectus, rather than affectus; And some learned men like this expression better than of analogal affections, saying that metaphorical speech applied to

God (viz. about desire, hope, &c.) is rather equivocal then analogical, con∣cerning desire, hope and fear in God: Some Arminianizing or Vorstizing have spoken dangerously: Yea some Socinians, as Crellius (Vide Horndeeck. Socin. Confut. lib. 2.) doe positively maintain affections to be properly in God; And although to mollifie their opinion, they sometimes have fair explications of themselves, yet they grant the things themselves to be in God, which we call affe∣ctions; Hence they call them often, The commotions of Gods will, which are sometimes more, sometimes lesse; Yea they are so impudent, as to say the de∣nial of such affections in God, is to overthrow all Religion: But this opinion is contrary to the pure simplicity and immutability of Gods Nature, as also to his perfect blessednesse; and by the way observe the wickednesse of these Heretiques who take from the Divine Nature, the persons thereof, as also some glorious Attributes, such as Omniscience, &c. and yet will give to the same such things, as necessarily imply imperfection.

To return, Affections are not in God as they imply any defect, yet we are by Scripture to conceive of some transcendent perfection in God eminently con∣taining them; and this being laid for a foundation, we may then bewail the great deformity that is upon our affections, the unlovelinesse of them, if comp••••ed to the Rule; Do we love as God loveth? He doth infinitely love himself, and all things in subordination to his own glory. But the love of our selves, and all things in reference to our own selves, is that which doth most formally exclude and oppose the love of God: The poison and sinfulnesse of all the affections doth arise from the sinfulnesse of our love. It is corrupt love that causeth corrupt anger, corrupt hatred, corrupt sorrow, and therefore the way to crucifie all other affe∣ctions is to begin with love: But oh the irreconcilable and immediate opposition that is between our love, and his love, our love is to be copied out after his; We are to imitate God in our love, but we place our selves in Gods room, and are carried out to love our selves, not rationally, but according to a bruitish appetite. as it were, hence whereas in the love of others, we require some presupposed good∣nesse, in the love of our selves we look for none at all. The vilest and most prophane sinner, who ought to judge himself worthy of the hatred of God and all creatures; yet he doth intensively love himself even to the hatred of God: Had we in∣finite holinesse, infinite purity and perfection as God hath, then we might love our selves principally; but because the goodnesse we have is a rivolet from that Ocean, a beam-line from that Sun, therefore we are to love our selves in reference to God; Our love to God should make us love our selves; but how impossible and paradoxal is this to our corrupt natures? As our love is thus distantial from Gods love, so our hatred and anger also is, for the hatred of God is only against sinne; It's sinne he punisheth, it is sinne that he hath decreed to be avenged of to all eternity; Wicked men and Devils are damned, because of sinne in them, could that be taken out of their natures, they would be the good and acceptable creatures of God: But oh the vast difference between Gods hatred and ours, for that is not against sinne, but that which is truly godly and holy; so desperately and incurablely are we corrupted herein!

SECT. XII.

Their dulness and senslesness, though the Understanding declare the good to be imbraced.

SEcondly, The native defilement of the Affections is greatly demonstrated in that dulnesse and senslesnesse which is in them, even though the understand∣ing doth powerfully and evidently declare the good they ar to imbrace. And this can never enough be lamented, that when we have much light in our mind, we find no heat in our affections: Indeed the Question is put, How the affecti∣ous, though in regenerate persons can be affected with any thing that is spiri∣tual, for they being of a material and corporeal nature, have no more propor∣tion, or sutablenesse with spiritual and supernatural objects, then the eye hath with immaterial substances; so that as the eye cannot see a spirit, neither can material affections terminate upon immaterial objects?

But the Answer is, That the affections being implanted in us, as hand maids to the rational parts, and subjected to them by an essential subordination; there∣fore it is, when those superiour parts of the soul do strongly imbrace any spiri∣tual good, the affections also by way of concomitancy are stirred up therein, onely as it is with the will, though that be made to follow the understanding, and (as some say) doth necessarily yeeld to the ultimate and practical Dictate thereof, yet the will doth need a peculiar sanctification of its own nature, neither is the illumination of the mind all the grace the will wanteth; So it is with these affections, although they be appointed to follow the directions and commands of the mind and will, yet they must be sanctified and enlivened by the peculiar grace of God, else they move no more than a stone: Now this necessity of enlivening and quickning grace upon the affections, the godly are experimentally convinced of: How often doe they complain, they know Christ is the chiefest good, they know eternal glory is an infinite treasure? Oh but how barren are their hearts, no affections, no cordial stirrings of their soul when they think of these things? Doe the children of God com∣plain of any thing more than their want of affections in holy things? They have them as hot as fire for the things of the world, but are clods of earth in spiritual duties; This maketh them cry so often with the Church, Draw us, and we will runne after thee; This maketh them pray, Arise, O Southwind, and blow O North, upon the garden of my soul, that the flowers thereof may send forth a sweet fragrancy; Thus that saying is true, Citò prevolat intelle∣ctus, tardus sequitur affectus: If therefore there were no other pollution upon the affections, then their dulnesse and senslesnesse as to holy things; This may make the godly go bowed down all their life time; Their affections are green wood, much fire and frequent blowing will hardly inflame them; and hence it is that the godly are so well satisfied, and do so thankfully acknowledge the goodnesse of God to them, when they find their affections stirring in any holy thing: Insomuch that they judge that duty not worth the name of a duty, which is not an affectionate duty; That prayer not worthy the name of prayer, which is not an affectionate prayer; But how dull and heavy are these till sancti∣fied, as to any holy object; Yea, such is the perverse contrariety that is now come upon the superiour and inferiour parts of the soul, that when the more noble parts are intensively carried out to any object, the inferiour are there∣by debilitated and wholly weakned, so that many times the more light, the lesse heat; the more intellectual and rational, the lesse affectionate; Now this is contrary to our primitive creation, for then the more knowledge of hea∣venly

things, the more affections also to them did immediately succeed: But now experience doth confirme, That those men whose understandings are most deeply ingaged in finding out of truths, their affections are at the same time like a barren wildernesse; Hence you may often find a poor inconsiderable belie∣ver more affectionately transported in love to Christ and holy things, than many a great and learned Scholar; That as natural fools have a greater stomack to meat, and can digest better than wise men, whose animal spirits are much tired and wearied out; So it is here, the lesse disputative, the lesse head-work a godly man hath, many times he hath the better heart-work: Oh then bewail this in thy self as a most degenerating thing from primitive rectitude, when thou findest thy knowledge, thy controversal Disputes dry up thy affe∣ctions! So that truth is indeed earnestly sought after, but the goodnesse of it doth not draw out thy affections. When David commended the word of God above the honey and the honey-comb, it was evident he found much experimental sweetnesse of the power of it upon his affections.

SECT. XIII.

The Affections being drawn out to holy Duties from corrupt Motives, shews the Pollution of them.

THirdly, Herein also is apparent the original pollution of our affections, That when they are moved and stirred up in any holy duties, yet it is not a spiritual motive that draweth them out, but some corrupt or unlawfull respect. Thus there is a world of guile and hypocrisie in our affections, we think it is the love of God that affecteth us, when it is love to our selves, to our own glory, to accomplish our own ends: Thus in our sorrow, we think it is for sinne that we grieve, when it is because of temporal evil, or some outward calamity: In∣somuch that this very consideration of the hypocrisie and deceitfulnesse of our affections may be like an Abysse or deep to swallow us up, when the heart is said to be so desperately wicked, and that none can know it but God; by that is meant in a great part our affections: none knoweth the depths of his love, of his fear, of his sorrow; How often doth he blesse himself, when he finds these things mo∣ving in him, especially in holy duties? Whereas (alas) it is not any considera∣tion from God, any heavenly respect moveth him, but some earthly considera∣tion or other: You may observe this in Jehu, what ardent and burning affecti∣ons did he shew in the cause of God, destroying Idolatry, and executing the judgements of God upon his enemies? But what moved his affections all this while? It was not the glory of God, but self-respects, self-advancement: Oh this is the treacherous deceitfulnesse of our affections, we may find them very strong in preaching, in publick prayer with others, and the fire to them be onely vain-glory! Yea our affections may be blown up with our own expressions and delight in them; so that as it is a long while ere thou canst get thy affections up to any holy duty, so it is as difficult to search out, What is the cause of them? Why they rise up? Those in Mat. 7. 21. that would cry Lord, Lord, did by the inge∣mination of the word demonstrate lively affections, yet they were such whom God would bid depart, as not knowing of them: Here therefore is the misery of man, that as all the speculative knowledge in the world, unlesse it be also accom∣pained with an affectionate frame, doth not at all commend us to God, so all hot and strong affections do not presently suppose the truth of grace within: Experi∣ence doth sadly confirm this, that many who have had great affections and work∣ings of heart in the profession of godlinesse, have yet desperately apostatized, and

become at last a senslesse and as stupid about heavenly things, as any prophane ones are: The Jews are said for a while to rejoyce in Johns light, Joh. 5. 35. The word signifieth more then ordinary affections, even such as to make them trepi∣date and leap for joy, yet this was but for a season: So Mat. 13. there are some hearers, who yet had not root enough, that did receive the Word with joy. By these instances it is plain, That our affections are full of deceit, full of falshood, we know not when to trust them; It is hard to tell, what it is that draweth them out, even in our holy duties; and if the godly (though in some measure regenerated) find the power of this deceit upon their affections, certainly the natural man, he is all over cosened, his affections are altogether a lie to him; he saith, he loves God with all his heart; he saith, he is grieved for all his sins, when all the while his affections are moved from other respects.

SECT. XIV.

Also they are more zealously carried out to any false and erroneous way, then to the Truths of God.

FOurthly, Herein also is manifested the great pollution of our affections, That they are more earnestly and zealously carried out to any false and erroneous way, then to the truths of God. Let a man be in an heretical way, in a superstitious way, in any deluded way of Religion, and you will find such to be more affectionate in their way, then the godly can be in a true way, and the reason is, because our affe∣ctions have more sutablenesse with what is corrupt and false, then with what is true and of God: Observe all the false religions that are in the world, may you not admire at the zeal, at the pains they take for the propagation of their opinions, how restlesse they are? Which certainly may exceedingly shame the children of the truth, that men should be more active for the Devil, then they can be for God: Our Saviour observed it of the Pharisees, how they compassed sea and land to make proselytes; And Paul speaking of the Jews, Rom. 10▪ 2. He beareth them record that they have a zeal of God, but not according to knowledge. The more affection in a wrong way, the more dangerous it is. It is good to be zealously affected (saith the Apostle) in a good thing, Gal.4. 18. This he speaketh, because the false apo∣stles did appear with a great deal of affection, none seemed to manifest such passi∣onate bowels to people as they did, but (saith Paul) they zealously affect you, but not well; It is not from spiritual and heavenly motives that they are thus affectio∣nate towards you; Well then, this is sadly to be bewailed, that our affections will vehemently runne like a torrent down any false or erroneous way, whereas to that which is truth indeed we can hardly raise them up. Wonder not then, if you see the Papist in his superstitious way, the erroneous person in his false way to be so full of affections and devotion in his perswasions; for (alas) it is easie falling down the hill; error and supersition is agreeable with the corrupt nature of man: When we read what some Monks and Hermites have done in solitary places, af∣flicting themselves, macerating their bodies, we may admire, how their affections in that way could hold out so long, but mans heart like the earth will bring forth nettles and weeds of it self, but it cannot corn or flowers without diligent managing of it. Let us then mourn for this evil that is come upon our affections, look upon all the superstitious and false wayes in the world; See with what greedinesse and vehemency they are carried out to them; but as for thee, whom God preserveth in the truth, and keepeth in his wayes, thou art quickly weary in well-doing: Oh be afraid, lest all the pains and diligence of man in false wayes, do not rise up to condemn thee for thy slothfulnesse in Gods wayes!

SECT. XV.

They are for the most part inlets to all sinne in the Soul.

HErein are these motions of the soul greatly depraved, In that they are inlets for the most part of all sinne into the soul: They are the weakest part of the wall, and therefore Satan doth commonly begin his batteries there, this is (as it were) the thatcht part of the building, and so any spark of lusts falling upon it doth immediately set the whole building on fire: It is true, the senses they are the out-works and porches (as it were) of the soul, and therefore temptations begin there; but then the affections are the second Court (as it were, so that for the most part the mind and the will are carried on to sinne, because the affections are first corrupted; these lye as Saul's men did, all asleep, while his enemies had the opportunity to take away not only his spear, but his life: Now it is good to know, that the order and method of the souls motions to any outward objects in its first creation, was very rational, and commensu∣rate to the true rule, for then the understanding did first apprehend and take notice of the objects to be loved, which it did consider without any ignorance or error, upon this clear proposition of the object: The will did readily re∣ceive and imbrace it, and when this was all done then the affections were sub∣subsequent, they immediately followed without any delay, so that Adam had this perfect method in all his actions before his apostacy, reason did begin and affections did end, but what confusion and disorder is now brought upon us, affections do now begin, not the eies but the feet do lead, the Devil and sinne get their first entrance into the soul by the affections; so that as the Philoso∣phers say in a natural way, Quicquid est in intellect••, prius fuit in sensu, what∣soever is in the understanding, was first in the sence, so may we say morally, Quicquid est in voluntate, prius fuit in appetitu sensitivo, whatsoever is in the will was in the affections, and no wonder it is so now, seeing that the Devil did bring sinne into the world by beseiging the affections at first, and thereby cor∣rupting the understanding; for as Satan did first tempt Eve the weaker vessel, and so beguiled Adam, whereupon the woman is said to be first in the trans∣gression, so even in man, he did first begin with the affectionate part, the Eve (as it were,) and by that did overcome the rational part which was like the Adam; Eve then was tempted to sinne, although she had no corrupt princi∣ples within her, meerly because the bait laid for her, was sutable to her sense and affections: how much more then do affections like so many thieves open all the doors, and let iniquity come in every where, when reason and grace have no command over them. Sit down then and well consider this particu∣lar, That thy affections do first beatray thee, Thy ruin doth begin in them, and therefore whosoever would keep any sinne from taking the Castle of the soul, he must watch over his affections, he must be sure to put out every spark of their fire (as it were) Job made a covenant with his eyes, because they would quickly carry sinne to the affections, Vt vidi, perii said he, from seeing he came to perish, but that was from seeing he came to be affected with the object, and so perished. This is notably expressed, Jos. 7. 20. 21, When Achan was tempted to steal the Babylonish garment, he acknowledged that when he saw them, that he coveted them, and coveting of them made him steal them; we may then con∣clude that there is scarce any sinne committed by thee, but thy corrupt affecti∣ons do begin it, the frame (as it were) is first laid there, all bodily sinnes of drunkenness and uncleaness; It is plain, that they are the product of sinful affections, sinful love, sinful desires, sinful joyes, and pleasures are the puddle, (as it were) wherein these vermin are bred: That as in muddy lakes, frogs,

and toads are produced, thus it is in these gross and polluted affections, and it is no wonder that these come out from the affections, seeing the sinnes of the more noble rational part are also procreated by these corrupt affections; He∣resies and Idolatry, these are sinnes of the understanding, yet they arise from sinful and inordinate affections; The rushes grow in such miry places, men seek after profit, applause, or other carnal advantages, and thus these are like a bribe to blind the eies of wisdome; so that it behooveth every one in the way of Religion that he professeth, to consider, whether they be pure conscientious grounds, or corrupt affections that instigate therein: There are very few that have the Scripture, lay the first stone in the building of their faith, their affecti∣ons have first closed with an opinion, their affections have secretly imbraced such a religious way, and then they go to Scripture to confirme it; Thus they bring Scripture to their affections, not affections to Scripture, thus as any little dust doth quickly hinder the eie in seeing, so the least corrupting of the affecti¦ons doth obnubilate the understanding, and what the Sun and the Earth are in the great world, the same is the sensitive part in man the little world, and as their constant vapours and exhalations from the earth, do frequently cloud the Sunne and deprive us of the comfortable light thereof, so here our affections do continually ascend like so many smoaking vapours, whereby we runne into dangerous wayes: It is therefore a rare and a most blessed thing, when a man is able to say, O Lord it was no affection, no passion, no corrupt interest hath prevailed with me to take up this way, to forsake my former opinions, but the powerful light of the Scripture shining into my heart: But these precious flow∣ers are hardly to be found, as affections corrupted do generally corrupt the understanding in matters of faith, so also in matters of publique administration. What is the reason of unjust Magistrates, of unjust Officers, that righteousness in places of judicatory is so often perverted, is it not because affections do judge, affections do determine, how many times doth the Law say one thing, conscience and righteousness say one thing, but affections they cry another thing: They were sinful and wicked affections that put the High Preist and Elders upon the condemning of Christ, Pilate saw that they did it for envy, and that is a compounded affection; hence are those frequently commands to all that are concerned in righteous administrations to have covetousness, to accept of no mens persons, to do nothing for fear or favour; what doth this signifie, but that all justice and righteousness is perverted by sinful affections, sinne is not punished, offenders are not restrained, wholesome Lawes are not put in execution, because men are carried by sinneful affections: Therefore in the Aereopagite Court, which was so famous for integrity, and their De∣crees were reverenced like Oracles, all causes were pleaded in the night, in the dark, that the Judge might not know who pleaded lest his affection might be pre-possessed, and here all their pleadings were to be without any Preface or affectionate expressions, all which shew how hardly it is to be a righteous man in his place, while affections are not conquered.

SECT. XVI.

The Privacy of the Affections.

ANother particular is, The privacy of them, they do inordinately impro∣priate all things to a mans self, so that they are self-affections, not affecti∣ons for Gods glory, or the publique good, they are private affections, not pub∣lique affections; so that herein they are greatly distempered, in that they are not carried out to the most common and universal good, but to what is selfish and particular, whereas if our affections did retain their primitive integrity, they would have been in the first and most principal manner carried out to what is the chiefest, and most principal object, whereas naturally every man is a Nero, and will 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let Heaven and Earth be mingled together when I am dead; And thus though God have no glory, though the publique be ruined, so as he have his self-affections promoted, he mattereth not! This is that which you have heard, that man in his Apostasie from God did cadere à Deo in seipsum, he fell from God into himself, and hereupon referreth the whole world, even God himself to his own welfare, as if God were for him, and he not made for God: It was not thus from the beginning; but as we see in natural things, they all deny their particular motions to serve the pub∣lique; or as Philosophers say about the Orbs, they are carried on by the motion of the primum mobile, even contrary to their particular motions: Thus it was also in the first constitution of man, yea better; for the affe∣ctions had no private particular propensity to any object, which the ratio∣nal part did not direct unto: But oh the sad change that now sinne hath made upon our affections in this particular, making them to monopolize all things, and to preferre our selves more then the honour of God himself, especi∣ally in two particulars we may greatly lament the sinne of our private affections, in opposition to publique.

First, The glory and honour of God is to be esteemed by us, as infinitely more worthy then all the world, then all Angels and men, and therefore not to be affected to our selves more then that. It will easily be granted, That an in∣finite good is to be preferred before a finite one, an univesal illimited one before what is particular, and limited, an ocean before a drop; Now such is God comparatively to man, yea to all the Nations of the world, Isa. 40. If then God be thus infinitely transcending us in goodnesse, and our love is to be drawn out according to the goodnesse of the object; if a greater good, then a greater love; if the greatest good, then the greatest love, then it followeth that our affections are to be carried out infinitely more to the honour of God, then to our own glory: If the people of Israel could say to their King, because a publique person, Thou art worth ten thousand of us; How much more may we say to God, his glory, his honour, his truth is worth all our estates, all our lives, yea such ought to be our affe∣ctions to Gods honour, that we ought to preferre it above our own salva∣tion, so although through the goodnesse of God, his honour and our salva∣tion are so inseparably joyned together, that one cannot be parted from the other, yet in our mindes we are to esteem of one above the other, Gods glory above our own happinesse; But the highest degree of grace in this life doth hardly carry a man to this, much lesse can nature elevate him thus high.

The second particular, wherein the privacy of our affections is to be lament∣ed, is in respect of the publique good, we are not onely to preferre the glory of

God above our selves, but also The publique good of the Church, yea the pub∣lique good of the Commonwealth above our particular advantages. What a no∣table demonstration of this publique affection do we find in Moses and Paul, which may make us ashamed of all our self-affections? We have Moses his self∣denial mentioned Exod. 32. 32. where he desireth to be blotted out of the book of life, then that the sins of the people should destroy them, he had rather be un∣done in his own particular, then have the general ruined; and when God pro∣fered to make him a great name by consuming the Israelites, he would not accept of it; It was Tullie's boast, That he would not accept of immortality it self to the hurt of the publique; but this was breath, and sound of words only, Moses is real and cordial in what he saith. As for Paul's publique affections to the sal∣vation of others, viz. his kinsmen after the flesh, Rom. 9. 3. they break out into such flaming expressions, that great are the disputes of the learned about the law∣fulness of Paul's wish herein, however we find it recorded as a duty, that we ought to love our brethren so much, that we are to lay down our lives for them, 1 Joh. 3. 16. Now how can this ever be performed, while these selfish-affections like Pharaoh's lean kine devour all things else? Groan then under these streight∣ned and narrow affections of thine, thou canst never preferre Jerusalem above all the joy while it is thus with thee.

SECT. XVII.

The hurtfull Effects of the Affections upon a mans body.

THirdly, The sinfulnesse of our affections naturally is perceived by the hurt∣full and destructive effects which they make upon a man. Therefore you heard they were called passions; These affections immoderately put forth, do greatly hasten death, and much indispose the body about a comfortable life, 2 Cor. 7. 10. The sorrow of the world is said to work death: Thus also doth all worldly love, all worldly fear and anger, they work death in those where they do prevail. If Adam had stood they would not have been to his soul, as they are to us, nor to the body, like storms and tempests upon the Sea; They would not have been passions, or at least not made any corruptive alteration upon a man, whereas now they make violent impressions upon the body; so that there∣by we sinne not onely against our own souls, but our own bodies also, which the Apostle maketh an aggravation in the guilt of fornication, 1 Cor. 6. 18. Instan∣ces might be given of the sad and dreadfull effects which inordinate passions have put men upon, and never plead that this is the case onely of some few, we cannot charge all with this, for its only the sanctifying or restraining grace of God that keepeth in these passions of thine; should God leave thee to any one affection, as well tempered as thou thinkest thy self to be, it would be like fire let alone in combustible matter, which would presently consume all to ashes, of thy own self, having nomore strength than thy own, and meeting with such temptations as would be like a tempestuous wind to the fire, thou wouldst quickly be over∣whelmed thereby.

SECT. XVIII.

The sad Effects they have upon others.

FOurthly, The sinfulness of these affections are seen, not only in the sad effect they have upon our selves, but what they produce upon others also. They are like a thron in the hedge to prick all others that passe by; Violent affections do not only disturb those that are led away with them, but they do greatly annoy the comfort and peace of others; The Prophet complained of living among scorpions and briars; and truly such are our affections if not sanctified, they are like honey in our gall, they imbitter all our comforts, all our relations, They disturb families, Towns, yea sometimes whole Nations, so unruly are our affections naturally: Why is it that the tongue (Jam. 2.) is such an unruly member, that there is a World of evil in it? It is because sinfull affections make sinfull tongues.

SECT. XIX.

They readily receive the Devils Temptations.

LAstly, In that they are so readily receptive of the Devils temptations. Herein doth appear the pollution of them; The Devil did not more powerfully possess the bodies of some men, then he doth the affections of men by nature; Are not all those delusions in religious wayes, and in superstitious wayes, because the Devil is in the affections? Hath not the Devil exalted much error, and much fals-worship by such who have been very affectionate? Many eminent persons for a while in Religion, as Tertullian, have greatly apostatized from the truth, by be∣ing too credulous to such women who have great affections in Religion; So that it is very sad to consider, how greatly our very affections in religious things may be abused, how busie the Devil is to tempt such above all into errour, because they will do him the more service; affections being among other powers of the soul like fire among the elements; They are the Chariot-wheels of the soul, and there∣fore the more danger of them, if running into a false way. The Devil hath his false joy, his false sorrow, and by these he doth detain many in false and damna∣ble wayes: Hence the Scripture observeth the subtilty of the Devils instruments, false teachers, how busie they are to pervert women, as being more affectionate, and so the easilier seduced, Matth 23. 14. The Pharisees devoured widows hous∣es by their seeming devotions. Thus false teachers (1 Tim. 3. 6.) did lead captive filly women; by which it appeareth how dangerous our affections are, what strong impressions Satan can make upon them; So that it is hard to say whether the De∣vils kingdome be more promoted by the subtilty of learned men, or the affections of weak men.

CHAP. VI.

The Sinfullnesse of the Imaginative Power of the Soul.

SECT. I.

This Text explained and vindicated against D. J. Taylor, Grotius, the Papists and Socinians.

GEN. 6. 5.

And God saw that every imagination of the thoughts of mans heart was only evil, and that continually.

WE have at large discovered the universal pollution of the Affections, which we have by nature, and handled them in this order (though the Doctrine about the sinfulnesse of the Imaginative power should have preceded) because they have such an immedi∣ate connexion with the will, belonging to the appetitive part of a man.

The next seat of original sinne in man I shall consider of, is the Fancy, which we shall find to be instrumental to great iniquities, because in it self it is polluted sinfully. To which truth this Text will give in a full and pregnant testimony.

To open which you must understand, that we have here related the Cause of that universal and dreadfull judgement which God brought upon the whole world; The cause was that universal and desperate wickednesse, whereby all flesh had corrupted their wayes; The long-suffering of God would bear no longer, especially they being so often admonished by Noah the preacher of righteousnesse: Thus the general actual impieties every where abounding on the face of the earth, is the proxim and immediate cause of drowning of the world.

Secondly, We have the remote and mediate cause, which is internal, and that is, the universal sinfulnesse of every mans heart by nature, which is alwayes emptying it self into sinfull thoughts and lusts, so that it is never quiet, or like a fountain sealed up, but diffusing it self into poisonous streams; There are always sparks flying out of this furnace.

Now this natural pollution is described in the most emphatical manner that can be.

There are some who complain, that we are too tragical in explaining the nature of original sinne, that we aggravate it too much; but if we consider the scope of the holy Ghost in this place, we will easily be perswaded that none can say enough in this particular. For

1. Here is the heart said to be evil, that which is the very life of man, and is the fountain of all actions and motions; Not the eyes or the tongue, but the heart, which is the whole of man, which implieth also, that he sinneth not by example and outward temptation only, but from an inward principle.

2. In this heart that is said to be evil, which we would think is not capable of sinne, at least of very little, the thoughts, not onely the affections, or the will, the appetitive parts of the soul, but the sublime and apprehensive.

3. He doth not only say the thoughts, but the imagination, the very first ri∣sing and framing of them: It is a Metaphor from the Potter who doth frame his vessels upon a wheel in what shape he pleaseth: Thus the heart of man is continu∣ally shaping and effigiating some thoughts or other: Now these are not onely sinfull when formed, and it may be consented unto, but the very first fashion∣ing of them, even as they rise immediately from the heart are sinfull: If we ex∣plain it as others do, who observe this word signifieth to frame a thing with cu∣rious art and industry, then it aggravateth likewise, informing of us, that those thoughts which are polished by us in the most accurate manner they are altogether evil.

4. Here is the Vniversality, Every Imagination; In those millions and milli∣ons of thoughts which arise in a man, like the motes in the air, there is not one good thought, all and every imagination.

5. Here is not onely the extension of this sinne to every thought, but the in∣tention likewise, It is onely evil, there is no good at all in it; Godly men in their best actions have some sinfulnesse adhering to them; There is some water in their best wine, but here is all drosse and no gold at all, only evil.

Lastly, Here is the Aggravation of it from the perpetuity; It is thus only evil, and that continually; Thus the holy Ghost, which is truth it self represents our Blackmore natures to humble and debase man, as also to justifie God under any effects of his wrath and vengeance that he may bring upon us; How wretched then are the attempts of some Writers, who lay out the utmost of their power and wit, to make this sinne nothing at all, (as Doctor Taylor, and as Papists) or to have very little guilt in it? If you say, This Text speaketh of actual sinnes, of evil imaginations, I grant it, but as flowing from original pollution, it speak∣eth of bitter fruit, but as flowing from that bitter root within; And 〈…〉〈…〉 the Scripture use to speak of this sinne commonly, as putting it self 〈…〉〈…〉 immediate evil motions; because though original sinne be not peccatum 〈◊〉〈◊〉 yet it is peccatum actuosum (as hath been said;) It is an acting, and an active sinne, though not actual. Pererius would evade this Text by having it to be an hyperbole, or else to be true only of some particular wicked men, the Gyants in those dayes; As for the hyperbole, which both Papists and Socinians so often flie unto, when the Scripture doth intend to exagerate this sinne, we shall easily in time convince of the falshood and vanity of such an exception.

And as for the second particular, we will readily grant, That the actual impiety of all men generally was exceedingly heightned, so that this gave the occasion to mention that internal corruption which is upon all mankind, but yet we must necessarily say, that besides those actual impieties, original sinne is also aimed at as being the cause of them; for the scope of Moses is to give an universal cause of that universal judgement; seeing therefore the deluge drowned Infants as well as grown persons, and they could not be guilty of actual impieties, it remain∣eth that the native pollution they were born in, was the cause of their destruction; and indeed original sinne did greatly aggravate those actual wickednesses, for hereby was demonstrated the incurableness of their natures; No patience, no mercy would do them any good; for they are not only evil, but their hearts the fountain of all was evil likewise, and then how could grapes ever grow from such thorns? Neither may we limit it, (as some would) to particular great

sinners, who then lived, because Chap. 8. 21. we have the same sentence in effect repeated, when yet the wicked men of the world were destroyed, when those eight persons onely were alive and preserved, God giveth this character of mans nature. Besides, it is spoken indefinitely, the imagination of mans heart, not of those men, or of such particular men.

Why this very reason should be used, Gen. 8. 21. that God would not destroy the world any more, which is in this Text brought for the destruction of it, is to be shewed when we come to treat of the effects of original sinne.

In the mean time, Let us consider what a late Writer (Doctor Jer. Taylor of Repent. Chap. 6.) who useth to sharpen his weapons at the Philistims forges, the Papists, and commonly the worst of them, as also the Socinians, with whom we reckon Grotius, from these (I say) he delivereth his poisonous asser∣tions:

First, It is pretended, That the Scripture maketh this their own fault, and not Adam's because vers. 12. it is said, All flesh had corrupted his way upon the earth. But

This is very feeble and weak, for it is willingly acknowledged, that the increase of actual wickedness was the immediate and proxime cause of this general judge∣ment, had not their iniquities in that age risen higher, and cried louder for ven∣geance then ordinarily sinne did, we may conceive God would not have pro∣ceeded to such an unheard of, and extraordinary judgement: Therefore vers. 5. it is said, God saw the wickednesse of man was great in the earth; The Hebrew word comprehends both the greatness in quantity, it was exceedingly multiplied as also in quality; They were enormous sinnes, all this the Text is clear for, but this is not all; The Text goeth higher, to aggravate these impieties from the fountain, which is a corrupt nature, even as David, Psal. 51. doth heighten his actual wickedness from the sinfull nature he was born in; Therefore both actual sins, as the fruit and original sinne as the root, is here made the cause of that uni∣versal judgement.

The second Exception, to which the third may be adjoyned, is, That this cor∣ruption is supposed by those who hold it to be natural and unavoidable, and therefore God could no more punish mankind for that, then for sleeping or being hungry; Be∣•••• 〈…〉〈…〉 by were eight persons excepted, when all were alike, Is not this a respect of 〈…〉〈…〉

Answer this, Here is either grosse ignorance, or else a wilfull mistake about the word natural and unavoidable: We grant it to be natural and unavoidable in some sense, but not in that which he taketh it, as if it were natural like sleep or hunger, which are not culpable, or have any guilt in them; But of this largely in its time, because the Adversaries do usually in an odious manner represent this inevitablenesse of sinning unto their Reader, though we say voluntarily contra∣cted at first, and seem much to triumph in it.

As for the other addition [Eight persons were excepted] It is answered, That those who were godly then, and escaped that judgement, they were delivered from the dominion and guilt of this original sinne, and therefore it being pardon∣ed to them, though the remnants in some measure continued in them, they were not involved in this judgement.

Lastly, What ignorance is manifested in saying, [It must be respect of persons] If God amongst those that were equally guilty spared some, and rejected others; For he may learn out of Aquinas and his followers, That respect of persons can∣not be in matters of liberality and munificence, for where that is, there is some justice and debt supposed. Now if God had not saved any one man, more then any apostate Angel, I suppose he would not have charged God with in justice.

Thirdly, It is questioned, If it were the natural corruption God complained of,

Why did he it but thus, as if it were a new thing?

It is answered, The though original corruption was in all mankind, as soon as ever the Image of God was lost, and therefore Seth is said to beget his sonne after his own likeness sinfull and mortal, yet because it did not break out into those violent torrents of iniquity before, as it did at this time; Hence it was that God did more severely take notice of it, as putting it self forth in such bitter effects.

Fourthly, It is objected, That Noah the Preacher of righteousnesse was sent to draw the world off from that which was likely to destroy it, but no man can think, he would dehort them from being guilty of original sinne.

To this we also answer, That as for being guilty of original sinne in our birth, and how that can be our sinne, then, when we were not capable of a precept, I have at large treated of it, and so shall not actum ager•••• as also how farre ori∣ginal sinne is to be repented of; Onely to the present Objection we say, That though the Ministry be not to hinder us from being born in sinne, yet it is to be instrumental in working our Regeneration (which great gift of God those that deny original sinne must also necessarily deny) which is a subduing and mortify∣ing of original sinne in some degree, and is a renovation of all those parts which original sinne had corrupted; For Regeneration (John 3.) is proved neces∣sary from the supposition of original sinne, Whatsoever is born of the flesh is flesh.

The Text then thus vindicated from corrupt glosses, for the imagination and devices of many men, though learned, have been very evil, and that continually in the interpretation of it; I shall only adde this, That although by the imagina∣tion of the thoughts be chiefly meant the working of the mind, and the under∣standing, yet because the imaginative power or phantasie in a man, is immediate∣ly subservient to the understanding in its operations, and is therefore called ratio imperfecta, imperfect reason, and Cogitativa facultas, the cogitative faculty in the soul, I shall therefore treat of it only from this verse, for the original pollu∣tion of the understanding hath been abundantly discovered. From the Text then observe,

That that power of the soul, whereby we imagine or phansie any thing, is univer∣sally corrupted. It imagineth only evil, and that continually; we have sinfull fancies as well as sinfull affections.

SECT. II.

Of the Nature of the Imagination in a man.

BEfore we insist on the particular pollutions thereof, let us briefly take notice of the Nature of this Imagination in man. And

First, It is taken two wayes; For either by imagination we mean the power it self, whereby we do imagine, or the acting thereof, even as the word Wib is sometimes taken for the power, and sometimes for the act, so is fancy and ima∣gination.

Secondly, Consider, That Philosophers do affirm, that besides the rational and immaterial faculties of the soul, as also besides the external senses, there are internal material senses, about the number whereof they greatly dissent; Some make five, The Common Sense, the Phansie, the Imaginative Power the Estima∣tive, and the Memory; Others there; Others four; Some but one; only it may seem many, because of the several manners of operation; It is not worth the

while to contest herein; it is enough to know that there is in man such a power, whereby he doth imagine and fancy things, witness those dreams which usually rise in our sleep: The use of this imagination is to preserve the species suggested to order them, and judge of them, and thereby is necessary to our understand∣ing, according to that Rule, Oportet intelligentem phantasmata speculari; And certainly, The power of God is admirably seen in this imaginative faculty, whe∣ther in men or beasts; For how do birds come so artificially to make their nests, and the Ants and Bees to be such admirable provident, creatures in their kind, but from that natural instinct in them, whereby their phansies are determined to such things? So it is from this imagination that the Sheep is afraid of a Wolf, though it never saw one before; especially in man his imagination being perfect, there are many admirable things about the nature of it, which, when learned men have said all they can, they must confess their ignorance of; onely you must know, that as the affections are very potent in a man, to turn him this way or that way, so also is the imagination and fancy of a man; Insomuch that it is a great happi∣ness to have a sanctified fancy, that is commonly in men, the womb wherein much iniquity is conceived. It is greatly disputed in Philosophy, What the power and strength of imagination is. Some have gone so farre as to attribute all mira∣cles, whether Divine or Diabolical to the strength of imagination: Yea Abi∣lardus his position was, That fides was estimatio, Faith was nothing but a strong fancy, but these are absurd; Onely it is granted, that some strong impressions it may make on the party himself, as also on the fruit of the womb in conception: As for Jacob's art of laying parti-coloured sticks before sheep, when they came to be watered, that in the time of gendring they might bring such coloured lambs, though imagination might be something conducible thereunto, yet rather ascribe this (with some learned men) to a miracle, and the peculiar blessing and power of God towards Jacob. But I shall not hold you any longer here, let us proceed to the discovery of the natural sinfulness thereof.

SECT. III.

The Natural Sinfulnesse of the Imagination appeares, in making Idols, daily Supports, and vain Conceits, whereby it pleaseth it self.

FIrst, The metaphorical expression in the Text doth fully declare it; For as the Potter doth make vessels upon the wheel daily, or as some explain it, as the Artificer doth of his wood and other materials make Idols, which he worshippeth as gods, though they be vanities; Thus the imagination of man doth daily fabri∣cate such fancies and Idols to it self, making gods of them, and putting confidence therein; And if you observe what riseth daily in the heart of a man devoid of grace, you shall find, That it is a continual Idol-maker, it maketh daily puppets and vain conceits, whereby it pleaseth it self, and accounteth it self happy therein. Thus we see what shops (as it were) our hearts are; The imagination having that sinfull artifice, as to make and erect Idols all the day long; Even as children naturally delight to make babies, and then to play with them, so do all men by nature; How many vain Idols do the ambitious men, the unclean men of the world daily build up in their fancies? Hence it is that the glorious things, the pleasant things they please themselves with, are more in the imagination then in any real possession, as is more to be dilated upon: In the mean while let us sadly mourn under this horrible corruption of the imaginative part of a man, that it should be daily making new gods, continually erecting Idols, in which we are apt to put

our confidence: Lapide on the 8^th Chapter, and Verse 21. (where we have the like expression and metaphor,) doth offer ntollerable' violence to the sacred Text; for whereas it saith, The imagination is only set to evil, he would make two shops (as it were) wherein this imagination doth work, a shop of sinne, wherein it only fabricateth evil; and a shop of vertue, wherein it imagineth good things; but what can be directly to confront a Text, and to put the lie upon it, if this be not? Let us then be willing to be found out in all this evil; Let us acknowledge, that our imagination doth continually set up vanities, Idols; we make to our selves gods, and so leave the only true God.

We have made some entrance already upon the discovery of that wound and deadly blow the imaginative power of man hath received by original sinne; and wonder not if in the managing of this point, we often mention thoughts, discourse, invention and apprehensions, attributing these to the Imagination; for although the understanding be properly the power of the soul, from whence these operations do proceed; yet because (as you have heard) the imagina∣tive faculty is so near to the inteliectual, that in all is operations it hath some dependance on it, so that it is hard to know or perceive when some internal parts of the soul are the operations of the fancy, or of the mind; Though indeed sometimes reason doth correct our imaginations, even as they do sense: Yea Divines and Philosophers do commonly attribute some kind of opinion, and judgement, yea imperfect discourse unto it; and this difference is given be∣tween the common internal sense and the imagination: The common sense doth receive the simple impressions of things, as of a stone, of bread, as the wax recei∣ving the impression of a seal, not the seal it self, but the image of it; Thus doth the common sense receive the species of things, and retaineth them; But the fancy doth go higher, it doth compound these single species together, witness those many dreames, and also Chimeraes which many do Imagine, that never had any existence in the world; Therefore by this office it hath, we see how near it is to the understanding; yea Suidas saith, That Aristotle calleth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (viz.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it hath in it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it is with formes and species that it doth apprehend things, and there∣fore saith Suidas, it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, make those forms and appearances to consist: however this be, we may conclude, because of the immediate subserviency to the understanding and conjunction with it, we may without any absurdity say, The thoughts, the opinion, the judgement thereof: And so I proceed to the further manifestation of its pol∣lution.

SECT. IV.

In respect of its Defect from that end and use which God did intend in the Creation of man, by making him with this Imaginative Power.

SEcondly, In respect of its defect from that end and use, which God did intend in the Creation of man by making him with this imaginative power. We must readily yeeld, that as God did shew his wonderfull wisdome and power in making of man, which the Scripture often observeth, comparing the work∣manship of our body, to the curious needle work of some skilfull woman, Psal. 139. 15. so all these powers and parts of the soul were made for singular and admi∣rable use, and therefore the imagination as well as the rest; yea we are to know, that in all those visions and dreames by which God did appear to the Prophets and others, it was by exciting and working upon their imagination; so that God hath exceedingly honoured that part of the soul in this way. The

use of this imaginative power, is two-fold, as of the other senses; The one proxime and immediate, which is to performe their operations for which they were given to men; The other remote and more general, which is to be in∣strumental to the salvation of the soul, and also to the glorifying of God; For by the imagination we are to glorifie God, as well as by other parts of soul and body; The former end of the imagination, I may call naturall; The later, morall; I shall not speak of the former, because whatsoever defect is now upon the fancy in that way, not being able to do its office, as at first Creation, it is meerly penall, a punishment, and not so much our sinne; Thus, that men are subject to madness in their fancy, that the imagination by any distemper in the organ, where it is fixed, may be wholly perverted, as we see in seavers, and in phrensies, and sometimes in dying men; This is not so much a sinne in the fancy, as a punishment, even as death is inflicted upon us, because of Adam's transgression. It is true, that Adam, though created with full and perfect knowledge in naturals and supernaturals that was necessarily required to his blessedness, yet as Suarez well determineth, (De Creatione homines lib. 3. cap. 9) in the use of his knowledge he had recourse to phantasmes in the imagination, because that is a natural way to the soul, while joyned to the body, only in that state, as the organ was not subject to any bodily distempers, so neither could his imagination any way erre; but the sinne of Adam hath not onely brought on that part an obnoxiousness to many bodily distem∣pers, but filled it also with sinnefulness, which is eminently seen in its aberra∣tion from that two-fold main end it was at first bestowed on us for: The one whereof is, the salvation of our souls; for if the sence of hearing the Word of of God, and of seeing the wonderfull works which God hath wrought, be so greatly instrumental to our sanctification, why should not the imagination much more? but who may not complain what an impediment and hinderance his fancy is to his souls good, it imagines evil and vanity, it is wholly pleased with empty and vain things, neglecting the true solid good, so that there is no man that is acquainted with the frame of his soul, but may groane under the sinful unruliness of his imagination, especially (as is to be shewed) in holy and religious approaches to God; When all the powers should be united in one way, then what swarmes of roaring imaginations? What importunate and im∣pertinent fancies are ready to fill thy soul, as flies sometimes did Egypt? Was it thus in the state of Creation? Did God create us with such fickle confused and erratique imaginations? how greatly would it dishonour God to affirm so? Affect thy heart therefore greatly with this, to think that that which was so exceedingly conducible to thy souls happiness, is now such an impedi∣ment and enemy thereunto. It is a corrupt licentious opinion, which Speran∣za (though a Papist) attributeth to several famous Schoolmen, viz. That a man is not bound to repell an evil thought, if there be not danger of consent to it, but may suffer it to be in his mind, as some natural thing, even with advertency that it is there: but this is justly called by the foresaid Author, (Spiranza scrip. sel. dig. de cong. punct. 11.) Offendiculum animarum, an opinion that is a stumbling block and scandal to souls, neither may our sinfull imaginations greatly humble us, if this were true. And as for the other end, which is to glorifie God; Wherein hath God been more dishonoured then by the imaginations of men? Whence hath that Idolatry filled the whole world? How come superstitious ma∣gical divinations but by the sinne of imagination? These phantasmata on 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the brain make these Idols which men fall down and worship, so that they may well have the same name. The Apostle Rom. 1. speaking of the Hea∣thens, and that in their high profession of wisdome, yet saith, They became vain in their imaginations, and why so? because of their Idolatry, turning the glory of God into birds, and beasts, insomuch that the sinnefulness of the imagina∣tion

of man hath caused all the Idolatry of the world; They have not gone to God as revealing himself in the Word by faith, but according to their natural light, by carnal and gross imaginations; whereas therefore Images were brought into the Church at first, that they might be (as Gregory said) igno∣rant mens Books; the truth is, they did teach, and confirme in erronious ima∣ginations, for from such pictures do ignorant people still conceive of God, as an old man, and of the Holy Ghost as a Dove, they imagining such things, as these Images do represent. The imagination then of man doth arise unto an high degree of impiety, when it will fancy or conceive of God without the guide of the Scripture; if so be the understanding cannot comprehend this infi∣nite Essence, how much less can our imagination? if he said Quinquid de Deo dici potest, eo ipso est indignum, quia dici potest; and, Tunc Deum digne estima∣mus, cum inestimabil indicimus: If I say he be thus above the highest contem∣plations of our minds, no wonder if he infinitely transcend our imaginations. It is an evasion that some Papist hath, (as I have read, though I cannot remem∣ber where for the present) when pressed with this Argument, that it is a great dishonour to God, and full of reproach to his Majesty, to represent him under such external formes and shapes, he would (I say) evade by inslancing in the imagination, as a natural faculty in the soul; The understanding cannot ap∣prehend of God, but by the imagination, and the imagination doth necessa∣rily receive Images and representeth species about God; otherwise we cannot at all think of him, and yet this is no Idolatry. But

First it may be answered, These formes and representations in the fancy, when we think of God, arise from the natural constitution of man, so that it cannot be avoided; It doth arise from our finite and corporeal nature, where∣by nothing can come into the understanding before it hath been in the sense and the imagination, but their Images and Idols are external gross and volun∣tarily set up to worship God by. And

Again, Howsoever such shapes and formes may come into the imagination of man about God, yet it's the duty of the understanding to expel them, and to conceive of God without any corporeal forme, as a Spirit of infinite Ma∣jesly, and therefore the imagination must not guide the understanding, but the understanding lead the imagination, that so we may not have the least thought about God, but what becometh his glorious being: but of this more in a par∣ticular by it self, because of its gret concernement. Thus we see how the ima∣gination is wonderfully defective from its main end, both in reference to Gods glory, and mans own salvation and happiness.

SECT. V.

The Pellution of the Imagination is manifest by the Restlesness of it.

THirdly, The imaginative power of man is greatly polluted, In the restlesness of it, in the perpetual constant workings thereof; insomuch that thereby the sinfulness of it is continual, as the eie is alwayes twinkling: Is there a mo∣ment, wherein thy fancy is not busied about some object or other? And whereas other parts of the soul are subject to sinne, while we are awake only; The will, the mind, they only sinne at that time, this fancy is many times very sinful in the night time; how many polluted and wicked dreames do men fall into at such a time, at which they tremble and abhorre themselves when awakened? Thus though all sleep, yet sinne doth not, but liveth and acteth in the imagi∣nation:

But of the sinfulness of dreames by the corrupt imagination, more af∣terwards: Only for the present let us humble our selves under the perpetual and incessant motion of our sinful fancy, there being no hour or moment wherein we are free from the corrupt stirrings thereof: If there could be a breathing time or a respite from sinne, this would at least lessen the damnable guilt thereof, but to be daily minting and fashioning corrupt imaginations without any intermission; how heavily should it presse us down, and make us to judge our selves worse then beasts, yea equal to the apostate Angels in perpetuity of sinning? For whereas it is said, that in this particular mans wick∣edness is not so great as the Devils, because the Devils sinne continually, they neither slumber or sleep, as God who keepeth Israel doth not; so neither they who oppose Israel; The Devil doth vent his enmity, and never hath any stop therein by any natural impediment. Now whereas in man by reason of sleep, there is to be a natural intermission and interruption of evil, the imagination being corrupted, doth thereby keep the fire of sinne, like that of hell from go∣ing out; Cry out then unto God, because of this daily oppression that is upon thy soul; yea how happy would it be if thou couldst judge it to be an oppressi∣on, and a slavery? but these sinful imaginations are matter of delight and ti∣tillation to thee, thou art pleased and ravished (as it were) with them all the day long.

SECT. VI.

The Universallity, Multitude, and Disorder of them.

FOurthly, As the perpetual sinful actings of them may humble us, so the uni∣versallity and multitude of them: They do extend themselves to ens and non ens, to every thing, and to nothing; Insomuch that the multitude of thy ima∣ginations do even overwhelm thee, for this being the difference between the external senses and the imagination, that the outward senses, they are never moved or excited, but by the present objects; The imagination, that is constant∣ly working about absent objects; hence it is that your fancyes they are many times roving and wandring about those objects that are many hundred miles distant from thee; as God complained of the people of Israel, That they drew nigh with their lips, but their heart was afarre off; They shewed much love, but their heart went after their covetousness, Ezek. 33. 31. Thus it is with us continually, when we pray, when we hear, our imaginations are running many miles off; They are like Cain, vagabonds, and have no setled abode; which brings in the next instance of their sinfulness.

SECT. VII.

Their roving and wandring up and down without any fixed way.

FIfthly, Their roving and wandring up and down without any fixed and setled way; They fly up and down, and frisk here and there; so that although they were a multitude, yet if in a setled ordered way, ther might be some spiritual advan∣tage made of them; As a great Army, if well marshalled, may be usefull, but now here is nothing but confusion and disorders in thy imagination; so that sometimes many fancyes come into thy head at the same time; that thy head

and heart is all in uproar, which breedeth another particular of sinfulness, and that is, The hurry and continuall noise that a man hath daily within him, as if a swarme of Bees were in his soul; Christ told Martha, She was troubled about many things, but one thing was necessary, Luk. 10. 41; The word signifieth, she was in a crowd (as it were) There was a great noise within her, as men make in a market, or some common meeting; As those in a Mill have such a noise within that they cannot hear any speaking to them without: Thus it is here, the imagination fils thy soul with cumbersome thoughts, with confused noises, so that thou canst seldome make quiet and calme approaches unto God in any holy duty; and if so be the ground tilled and dressed, doth bring forth such bryars and thornes, is it any wonder that the wilderness doth? If in a godly man, there be nothing so much annoyeth him, which is so constant a burden and complaint to him, as these tumul••ouns imaginations, these roving fancyes, flying up and down like so many feathers in a stormy wind, what can we think is continually in the imagination of a natural man?

SECT. VIII.

The Impertinency and Unseasonableness of the Imaginations.

SIxthly, The impertinency and unseasonableness of thy imagination, this is also to be bewailed: Indeed the unregenerate man findeth no load or burden here, therefore if these weeds choak up all the corn, if sinful imaginations fill his heart full all the while that religious duties are performing, he never mattereth it, he had rather his heart should be full of dung and earth, then of pearles, he is more desirous that his soul should be fraughted with pleasing imaginations, then attentive to those things that are spiritual and heavenly. But oh the sad complaints the people of God make in this particular, the unseasonableness of their fancy in heavenly approaches to God, commonly in religious duties more then at any other time do roving imaginations obtrude themselves, which even the children of God can no more hinder, then the birds flying in the air: This is the sad temptation that you have most of Gods people exercised with, and for redemption out of this bondage they do earnestly pray to God, but as long as the soul though sanctified is thus joyned to the body, and acts dependently upon the organs thereof, it cannot be otherwise, but as when a stone cast into the water maketh one circle, and that maketh another: This it is in mans imagina∣tion, one fancy causeth another, and that another, whereby the soul is scarce ever quiet in any duty, but these phantasmes lie knocking at the door, and do breed great disturbance; and which is saddest of all, the Devil (as is to be shewed) doth usually at such times cast in his fiery darts, his blasphemous injecti∣ons do oftentimes violate the soul; so that in stead of drawing nigh to God, it is filled with doleful and terrifying imaginations.

SECT. VIII.

It eclipseth, and for the most part keeps out the Understanding; With many instances thereof.

SIxthly, Herein doth the sinfulnesse of it appear, that it doth eclipse, yea for the most part exclude and keep out the understanding, which is the more noble light, and to which it ought to be subservient, so that men (whether in religions or civil affairs) are more led by fancy then by reason, there imagination is more predomi∣nant then the understanding. It is with man the little world, as the great world, God made in this two great lights, the Sunne and Moon, one to rule in the day, the other in the night: Thus man hath two lights created in him, which are to direct him in all his operations; the Sunne that is the Understanding, the Moon is like the Imagination, which giveth a glimmering light, and that onely in particu∣lar and corporeal things. Now as it would be an horrible confusion in the world, if the Moon should shut out the Sunne, and take upon it to rule in the day time all the light the Moon hath (let it be supposed it hath some of its own) would not suffice to make a day: Thus it is in man, his fancy which hath not light enough to guide him in his actions to his true end, yet that usurpeth upon the understand∣ing, and doth in effect command all: Thus the inferiour light prevaileth over the superiour: Oh what groaning should the new creature be in, till it be deliver∣ed from this bondage: See then to thy self, and examine all things that passe through thy soul more narrowly and exactly. It may be thy imagination is the cause of all thy Religion, of all thy opinions; It may be it is not faith but fancy; It may be it is not conscience, but imagination that instigateth thee; Those ex∣pressions me thinks, and I imagine so, are not high enough, or becoming those glorious actings of faith in the soul, which the Apostle calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 11. 1. The substance of things hoped for. Aristotle opposeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to those apparitions that are made in the air, as the Rain-bow, which hath no real subsi∣stency; and truly such are the conceits and apprehensions many have in Religion and Piety; They are not of a solid, true, and well-grounded knowledge, but are like meteors in the air: Thus do their opinions flie up and down in their head. We may observe it a very ordinary thing in controversies and polemical writings, that both parties will often charge one another with their fancies and their imagi∣nations, that there is no such thing in Scripture or in reason, but a figment in the brain; Yea the Pelagians and Socinians call this very Doctrine of original sinne, Augustini figmentum, Austin's fancy, as if it were an evil imagination to hold, That the thoughts and imaginations of the heart are only evil, and that continually. Thus you see in what confusion we are in, when sometimes the solid Doctrine of the Scripture is traduced for a meer imagination; And again, meer fancies ap∣plauded and earnestly contended for, as sundamental pillars of Religion and Piety. Seeing then our imaginations are so apt to get into the chair of the under∣standing, and as Athaliah destroyed the seed royal, that she might reign; so fan∣cy bolteth out all solid reasons and arguments, that it alone may do all, it beho∣veth us the more to watch over our hearts in this respect, and to be sure they are the solid works of faith, and not the fickle motions of the fancy that do guide thee, and the rather, because it is the perpetual custome of wicked and ungodly men, to brand and stigmatize both the true faith and all solid piety with the re∣proach of a meer fancy. Do not Papists, Arminians, Socinians, and the like, exclaim against the Protestant Doctrine, as if it were but an Idol of Calvins and Luthers making, when they condemned the blessed Martyrs to burn at the stake, they concluded such suffered but for their fancies and their humours. It being

therefore the constant charge by all enemies to truth, that it is not thy faith thou pleadest for, thou sufferest for, but thy meer fancy, it behoveth thee to be the more diligent in Scripture knowledge, and to pray, that the Spirit of God may thereby quicken thee up to a found and sure faith: Thus also it is in practicals, Let a man set himself to the power of godliness, walk strictly, in opposition to the loosness and profaneness of the world; Let his soul mourn for sinne, and his heart grieve for his evil wayes, what do carnal people presently say, This is your fancy, these are your melancholly conceits, they judge it to be some distemper in your imagination, that it is a kind of a madness. Now that we may withstand such accusations, it behoveth us to seek after, and pray for such a thorough work of sanctification, that we may be assured it is no more fancy then that we live or have our being, that if to be godly, if to be converted be a fancy onely, then to be a man, or to be a wicked man is only a fancy also. Well, though we must take heed of calling faith a fancy, and the work of grace a melancholly conceit (for that is a kind of blaspheming the holy Ghost) yet experience doth evidence, That many have not faith, have not true piety, but meer empty shadows and imagina∣tions in Religion, witness the Scepticism of many in these dayes, who are of no faith, and no Religion, who change it often, as they do their garments, who have no rooting or immovable foundation, but are as the water which receiveth every impression, but retaineth none, that are Reeds shaken with every wind, and are clean contrary to Christ, for they are not the same yesterday, and to day, and for ever: Can you say, this is the work of Gods Spirit? Can we say, this is the Scripture-truth? No, you read the Character of such, who have true faith, and that in a sanctified manner, If it were possible to deceive the very elect, Matth. 24. 24. Certainly the prevalency of the imagination above the understanding in re∣ligious things, is one of the sore evils which original sinne hath brought upon all mankind.

SECT. IX.

In the Imagination are conceived for the most part all Actual Im∣pieties.

SEventhly, This also doth greatly manifest the sinfulness of the Imagination, That (as in the affections, so likewise) in it are conceived for the most part all actual impieties. The Imagination and the Affections joyned together are commonly that dunghill, wherein these serpents lay their eggs; yea sinne many times lieth a long while breeding in the imagination, before it be brought forth into action, yea many times it is never brought forth, but the womb of sinne is also the tomb, it lived and died in the imagination: We may observe the Scripture attributing the greatest works of impiety to the imagination, as the cause of it, Psal. 21. Why do the people imagine a vain thing? All the opposition of wicked men, and their carnal policy to overthrow the wayes of Christ flow from this imagining: Thus Psal. 38. 12. They imagine deceits all the day long, Zech. 7. 10. All the injustice, oppression and fraud that may be used to other men is attributed to this, Let none of you imagine evil against his brother in his heart. It is true, this Imagination spoken of in the Text, comprehends also acts of the mind, yet because (as you heard) the mind acteth dependently upon the imagination, therefore we conjoyn them together: How polluted then must that fountain be, which sends forth so many polluted streams? Sinne (as we told you) may be a long while breeding here, before it be compleatly formed and actuated; yea and God beholdeth and taketh notice of thy sinnes thus prepared in thy imagination

long before the commission of them: We have a notable instance for this, Deut. 31. 21. where Moses in the name of God testifying against the people of Israel, that when they come into Canaan, they do not fall off from God, useth this ex∣pression, For I know their imagination, which they go about even now, before I have brought them into the Land which I sware unto them; God did before they come into Aegypt, see what was working in their imaginations, what they were making and fashioning in their hearts; in which sense some expound that place of the Psalmist, Thou knowest my thoughts afarre off, Psal. 139. 2. And this is good and profitable for us to consider, we many times wonder to see how such gross and loathsom sinnes can come even from the godly themselves. Alas, mar∣vel not at it, these Serpents and Toads were a long while breeding in the imagi∣nation; The pleasure or profit of such a sinne was often fancied before; It was again and again committed in thy thoughts, before it was expressed in thy life, so that a man can never live unblameably in his life, that doth not keep his imagina∣tion pure and clean; Hence you have so often evil thoughts complained of as the root of all bitterness, Jer. 4. 14. How long shall thy vain thoughts lodge in thee? Mark 15. 19. Out of the heart proceed evil thoughts: As exhalations and vapours ascending from the earth, which are scarce perceptible, yet at last are congealed into thick and dismal clouds, so those sins which while in the thoughts and imagi∣nation were scarce taken notice of, do at last grow into soul and enormous trans∣gressions.

SECT. X.

That many times sinne is acted by the Imagination with delight and content, without any relation at all to the external Actings of sinne.

THirdly, The sinfulness of the Imagination is further to be amplified, In that many times sinne is acted with delight and content there, without any relation at all to the external actings of sinne. So that a man while unblameable in his life, may yet have his imagination like a cage of unclean birds, and this is commonly done, when there are external impediments, or some hinderances of committing the sinne outwardly; The fear of mens laws, outward reproach and shame, want of opportunity may keep men off from the outward committing of some lust, when yet at the same time their imaginations have the strong impressions of sinne upon them, and so in their souls they become guilty before God; The Adulterous man, Is not his imagination full of uncleanness? The proud man, Is not his fancy lifted with high and towring conceits? As the Apostle Peter speak∣eth of some whose eyes were full of adultery, and that cannot cease from sinne, 2 Pet. 2. 14. or as some read it according to the original [Adulteresse] imagination made them have her in their eyes continually, though absent, for if their eyes were, their imaginations also must necessarily be, because of the immediate natu∣ral connexion between them; so then when there are no outward sores or ulcers to be seen upon a mans life, yet his imagination may be a noisom dunghill, what uncleanness fancied, what high honours imagined, that whereas thou art re∣strained from the actings of sinne, yet thy heart burneth like an oven with lusts inwardly; It is the emphatical similitude that the holy Ghost useth, Hos. 7. 8. They have made ready their heart like an oven; The meaning is, that as the oven heated is ready to bake any thing put therein, so was the heart of those evil men prepared for any kind of naughtiness; Some understand it of the adultery of the body only, as if that were the sinne intended by the Prophet; Others, of

the spiritual adultery of the soul, by which name Idolatry is often called in Scri∣pture; Others referre it to both; we may take it to be a proverbial expression, denoting the readiness of a mans heart to commit any sinne, that it lieth in the heart and the imagination day and night, men highly sinning against God in∣wardly, when outwardly they are restrained; Know then that when the grace of sanctification shall renew thy spirit, soul and body, thou wilt then be very care∣full to look to thy very imagination, that no tickling fancies or conceits of any lust do defile thee, thou wilt keep thy imagination as a precious Cabinet, wherein preci∣ous pearls shall be treasured up, not dirt and filth: As we fitly use an expression concerning delight in sinne, that it is the rolling of honey under the tongue, so there is a rolling of sinne in the imagination with great titillation and pleasure, when sinne cannot be committed in action, we do it in our imagination; Hence it is that by the imagination old men become guilty of their youthfull lusts, when they have not bodies to be as instrumental to filthiness, as they have been, yet in their imaginations they can revive their by-past sinnes many years ago committed: Thus men became (as it were) perpetual sinners in their imaginations: Consi∣der of this more seriously, and pray for an holy, chaste and pure imagination, knowing thou hast to do with an omniscient God that knoweth what is working therein, though it be hid from the world besides; think not sinfull imaginations will escape the vengeance of God, though no sutable operations of impiety do accompany them.

SECT. XI.

Its Propensity to all evil, both towards God, and towards man.

NInthly, Our Imagination is naturally corrupted, Because of its propensity to all evil, both towards God, and towards man. And

First, Towards God, Let us take up that which was but glanced at before, and that is, How prone we are to provoke God in his worship, declining from the true Rule, and meerly because of our Imaginations. The pleasing of them hath been the cause of all that displeasure which God ever had in his Church concerning the worshipping of him: No, sinne doth more provoke God then the corrupting of his worship, to adulterate this is to meddle with the apple of his eye; God bear∣eth other sinnes a long while till his worship become to be corrupted, and then he will endure no longer: Now the original of all sinfulness in this kind hath been our imagination, we have not attended to what God hath commanded; we re∣gard not his institutions, but our own fancies, the pleasing of them: Hence when God promiseth a restauration to the people of Israel, and a reformation from their former Idolatries, he saith, Neither shall they walk any more after the imagination of their evil heart, Jer. 3. 17. It was this Imagination carried them out to Idolatry, whence came those goodly Images, those glorious Altars, and many other superstitious wayes of worship, but because the fancy was pleased herein, what is pleasing to the senses is also carried with delight to the Imagination: In∣somuch that those Heathens Numa and others, who would have no Images to adore their gods by, thinking it unbe••eeming their greatness, were carried by rea∣son, and did not give way to the Imagination; and this is a very necessary truth, for all such who are so difficulty taken off from their Idolatries and Superstitions, for what is it but thy fancy thou wouldst have satisfied, thou doest not look upon Ordinances and the worship of God; as spiritual means to quicken thy faith, and to make thee more spiritual, but as that whereby thou wouldst have thy Imagina∣tion take some corporeal refreshment and satisfaction: Even Aristotle saw the

vanity of this, and therefore would not have any musical delights in the wor∣ship of their Heathenish gods; And Aquinas following him herein, is against musical instruments in the service of God: what God appointed in the Old Testament cannot be brought as an argument for any such custome in the New.

Secondly, Towards man; here the imagination is as full of evil, as the sea, of water, Prov. 6. 16. One of the seaven things that are there said to be an abo∣mination unto the Lord, An heart that deviseth wicked abominations; How crafty and subtle is the abomination of man to devise wicked and malicious purposes? This is the forge of all those malicious bloody and crafty designes that ever have been acted in the world; Read over prophane and sacred Histories, and there you will admire, what subtle foxes men have been sometimes, what cruel lyons they have been at other times; all which doth arise from this sinful imagination, which is prone to find out all manner of wayes to vent the wickedness that is bound up in the heart: so that we need not exclaim on the Devil, as if he put this into their hearts; for though no doubt sometimes he doth, as in Judas, yet the heart of it self is ready for any evil.

SECT. XII.

It continually invents new Sinnes, or occasions of Sinnes.

ALthough much hath been said concerning the original pollution of mans imagination, yet still more is to be discovered; so that there is a very 〈◊〉〈◊〉 resemblance between mans imagination, and those chambers of imagery, which Ezekiel beheld in a Vision, upon the walls thereof were pourtrayed the forme of creeping things, and abominable beasts, and all the Idols of the house of Israei, Ezek. 8. 9, 12. Thu▪ is every mans imagination a table (as it were) whereon are pictured all the formes and shapes of all kind of evil; It may well be called the chamber of mans imagery where are images of jealousy daily created, such formes received that do provoke God to wrath and jealously: Let us therefore proceed.

Tenthly, In this we have an open field wherein mans imagination doth act num∣berless evils, because of its invention, it is continually inventing new sinnes or oc∣casions of sinnes; As if the old sinnes and trespasses which had filled the world were not enough, What new wayes of impiety are invented, new fancies in evil wayes? For although invention be indeed principally an act of the under∣standing, yet because (as you heard) the understanding in its operations hath recourse to the imagination, and that is subservient and under-agent to it, therefore we may attribute the same things to both, especailly the things of in∣vention, because a mans imagination hath a peculiar influence therein; Now in this respect, if there were no other, the sinnes of the imagination will encrease like the sands upon the sea-shore: It were possible to shew, by going over every particular Commandment, that the imagination of man doth constantly invent new sinnes against them; the Apostacy of man from his first rectitude is emphatically described by the Scripture in this, as the general and summe of all, that he sought out many inventions, Eccles. 7. 29. where the wise man having declared that amongst men and women, though less amongst women, one not so much as good in an ethical and moral sense could be found; for in a spiritual sence there is not one man amongst a thousand, no not in all mankind that is good, but the speaketh of external and moral, enquiring then after the cause, why such an universal corruption should overflow all mankind; insomuch that

there is not one amongst a thousand that deserveth the name of a man, not such an one as the primitive righteousness did require, but not so much as reason judg∣ing rightly by ethical Rules would commend, he doth clear God from being the Author of this; And because this truth is of such great consequence, he useth a word of attention [Lo] Ecce, Consider it diligently; And secondly, he tel∣leth you, how he came to the knowledge of it, I have found it, (viz.) in the Word of God. where you see this Doctrine concerning original corruption is not to be investigated by humane reason, as it is discovered by divine revelation. I have found it after much and diligent study; Oh that those corrupt teachers, who deny this original pravity, could with Solomon say, They have at last after much study found out this truth also! Now the Doctrine found out is, That God made man right, full of righteousness and holiness, not onely negatively without sinne, but positively, full of righteousness; but they, that is, Adam and Eve, which are called the man Adam in the words preceding, Sought out] not being contented with that measure of knowledge and happiness God created them in, affecting to be like God. Many inventions] that is, found out many wayes of sinning, when they once forsook the strait Rule, they diverted and wandered into many crooked paths: The Hebrew word Chishbonoth is very emphatical, it is used but once more in the Old Testament, and that is 2 Chron. 26. 15. where it is said, Vzziah used engines invented by cunning men, to shoot arrows and great stones withall: So that by this word is denoted that subtilty and great artifice which is in mans Imagination to invent any evil way, sinnes that never were acted before are found out: Every age almost hath new sinnes, and whence is this, but from the subtilty of mans Imagination to find out new wayes of sin∣ning? Hence Rom. 1. 30. one character in the Catalogue of those sinnes attri∣buted to the Heathens, is to be Inventers of evil things; And certainly here the Imagination of man is very prone, that whereas to learn Trades, or the Arts, there they must have teachers, and much time must be allowed them to learn; In the invention of evil things there men are taught of their own corrupt hearts to do so. We might instance in divers things, wherein the sinfull Imagination of man is discovered about inventing of evil, new sinnes, new oaths, new blasphemies, new wayes of cheating and dishonesty, especially in those new wayes for nou∣rishing pride, and wantonness, Which is the ridiculous, absurd and uncivil fa∣shions in apparel and deportments of body, which are truly and properly the genuine issue of the sinfull fancies of men. The Ape being a creature of strong Imagina∣tion, but wanting reason doth strive to imitate more then any other creature; And thus it is an argument that that mans imagination and fancy are farre greater then their wisdom and prudence, who are ambitiously ready to imitate every foolish and childish fashion that mens corrupt imaginations have produced. Look upon all the several fashions, all the changes and mutabilities, which are in mens and wo∣mens apparel, and you will presently be perswaded, that their imaginations are corrupted; From this also ariseth the use of auxiliary beauty, painting, spot∣ting, &c. and which is the highest aggravation of our sinfulness; herein we do not onely conform to such foolish and indecent fashions, but we plead for the lawfulness thereof; but remember to let Scripture-gravity, modesty and chastity be more powerfull in thy heart, and manifested in thy garments and gestures, then the sinfull impressions of unjustifiable fashions upon thy imagination: To how many transforming themselves into the new guises and modes of the times they live in, if the gravity of the Minister would permit it as well, as the vanity of the subject deserve it, may you apply Martials verse,

Si mihi cauda foret, Cercopithermeram.

Bassianus the Emperour did so greatly degenerate into effeminateness, that he would not only conform to womens attire, but would also make his name femi∣nine,

he would be called Bassiana not Bassianus. By this you see, how corrupt fancies will make men degenerate from the gravity and prudence of a man, much more the holy deportment of a Christian, this is to shew that all the sinful fashions and ridiculous ones which are in apparel, gesture and otherwise, they come from the imaginations of men defiled. To this head also is to be referred all those new amorous Songs, all sinfull Comedies and Playes, with a world of such kind of impiety, that the imagination of man hath the greatest share therein, so carefull are we how we please that, how we walk according to that in every thing.

SECT. XIII.

The Sinfulness of the Imagination manifests it self in reference to the Word of God, and the Ministerial Preaching thereof.

ELeventhly, The sinfull Imagination of a man doth in a great measure manifest it self, in reference to the Word of God, and the Ministerial Preaching thereof. Here it discovers much enmity and contrariety to what is godly; For the Word it self, How greatly is the Imagination offended thereat, both in respect of the style and the matter? The language is not so imbellished and polished, that the fancy should delight therein; This hath been a rock of offence to many great but unsanctified wits; They have disdained the simplicity of the style, and affected a more gaudy Oratory; This is the sinne of the fancy chiefly. Austin in his Con∣fessions doth much bewail his pride and tumour in this particular; He disdained to become like a little child, and to lay aside the admiration of humane eloquence; by which he was so much puffed up; What prophaneness and the love to their filthy lusts do to some in making them opposite to Scripture wayes, The same doth an unmortified fancy, especially where there are learning and parts in others; Even as we see Christ became a stumbling block to many, because he came not in that external dignity and pomp of a King which they desired; Thus also it is with the Scriptures, because they are not in such pleasing words, such florid expressions as their Imagination would have: Hence it is they take no de∣light in the reading of them, or in meditating therein, whereas they are never sa∣tisfied in reading of Comedies, Histories that are full of delight and exact lan∣guage, in reading of Poetry and Romances, thou readest (it may be) not one Chapter in the Bible to many of these: Oh do thou humble thy self under that vain and proud fancy, It is a great enemy to thy conversion! If ever God open thy eyes, thou wilt with Austin bewail thy folly herein, and at last regard fruit more than leaves, substances more than shadows. This was also Hierom's temptation to be much inamoured with humane Oratory, and therefore speaks of himself, what terrors, yea bodily smart he was in, hearing a voice at the same time, say∣ing, Ciceronianus es non Christianus. I do not speak this as if humane Oratory and Eloquence were not lawfull; yea where it is well used, it is an excellent gift of God. Cyprian and others carried this Aegyptian gold out of Aegypt to Canaan. Chrysostome, Nazianzen, Basil, were so many Divine Orphe••••'s to change the natures of beastly men; Therefore it may lawfully be used where God giveth it; Hence in the Scripture we have metaphors and similitudes, yea Christ is full of Parables, which do in their nature please the fancy representing spiritual things by sensible; but then we must be sure, that we stay not in this eloquence, that it be not like musick affecting the ear for a while, having no ope∣ration at all, as Ezekiel's preaching was to his hearers, but it is to be like the su∣gar that maketh us swallow down the bitter pils more willingly: To admire the

Artifice of a Cup, and never drink of the liquour within, is a childish vanity; to be affected with the words and language of a Minister, and not to consider what wholsome food it is to thee, whether it be the bread of life to thee or no, is absurd impiety: As the proud fancy of a man is thus offended at the Word of God, so also it is at the preaching thereof in a solid and substantial manner in a soul-saving way; This is not according to a mans fancy, which looketh for plea∣sure not profit. Austin confessed this also in himself, that he did with great de∣light go to hear Ambrose preach, not that he regarded the spiritual matter and heavenly truths delivered, but because of the eloquence and pleasing elocution which Ambrose had. Though it is true, such was the goodness of God to Au∣stin, that though hearing Ambrose onely for eloquence sake, yet secretly some power of truth was instilled in him, which made to his conversion; So that from looking to the art in the Sermon, he came at last to mind the grace of God in it: Even as it is said of Apelles, that by his often beholding and looking on the wo∣man, whose picture he was drawing, though at first he minded his Art onely, yet secretly love did creep into his affections at the same time, which made him languish away, till Alexander helped her to him as his wise. But though admira∣tion of gifts and oratory may sometimes thus be blessed, yet commonly it is otherwise, and the inclination of such a fancy is to reject with scorn and contempt the powerfull preaching of the Gospel without words of mans wisdom, as a most low and despicable thing: Thus the preaching of Christ crucified was foolishnesse to the Gentiles, who gloried in humane literature, 1 Cor. 1. 23. Though it is true, God will by these weak things bring to nought the great admired things of the world. Thus 2 Cor. 10. 5. The ministerial weapons of the Gospel are mighty through God, to pull down strong holds, and to cast down imaginations, and every high thing that exalteth it self, as Cannon-shot doth strong Castles; By this of the Apostle you see the imaginations of men raise up strong and mighty opposi∣tion against the Word preached, though the Word of God set home by his own power overcometh every thing that doth withstand it. It is good then, especially for men of quick parts and raised fancies to suspect themselves, to fear lest from them arise all their destruction, lest these be the bolts and barres that keep Christ out from possessing of their hearts.

SECT. XIV.

It is more affected with Appearances then Realities.

TWelfthly, The sinfulnesse of the Imagination is seen, in that it is more affected with the appearance of things, then the reality, yea we do wholly satisfie our selves with things, as they are in our fancy only, and never attain to what is really good or happy. Our comforts are but imaginary comforts; our delights but ima∣ginary delight, yea our wealth, our honours are but in imagination onely; It's usual with the Scripture to speak of the Nations of the world comparatively to God, as a drop, as a little dust; How often is a mans life compared to a shadow? Insomuch that neither our life and delight are worthy of the name; All the things of this world are but in imagination; What seemeth to be more substantial than wealth, which is said to answer all things? yet Solomon saith, Why doest thou set thy eyes upon that which is not? Prov. 23. 5. Wilt thou cause thine eyes to flie up∣on it, is in the original? It sheweth our ardent desires after that thing which is not: Hence a wicked man in his greatest triumph and glory is compared but to a dream, Job 20 8. He shall flee away as a dream, and shall not be; All the while we pursue riches, honours, all the while our hearts are hastening after the creatures,

we are but in a dream; What is true riches? What is true food? What is true glory? We misse and imbrace onely a shadow: This is notably represented by the Prophet, Isa 29. 8. The enemies of the Church that had in their hopes and expectations devoured Zion, are compared to an hungry man that dreameth he eateth, but when he is awakened his soul is empty: Thus it is in all these worldly enjoyments, this life is but a dream, we are not awaked till we come within the borders of eternity: Oh that this were truly considered, how greatly would it mortifie that inordinacy in us to these sading things? When the child re∣joyceth in his bauble, it is but his Imagination that is pleased, his count∣ers he taketh for money, it is but his fancy that contents him; and truly no more are all the great things of the world in respect of God and eter∣nal things.

SECT. XV.

The sinfulness of the Imagination in respect of fear, and the workings of Conscience.

13. AS the Imagination makes us rejoyce and account our selves happy, when there is no solid foundation for it, so on the other side, When the conscience is awakened for sinne, many times the imagination doth work so ter∣ribly, and filleth us with such sad apprehensions, that we fear, where no fear is, we flee when none pursueth; So that a disturbed imagination doth many times work with the troubles of conscience, hindering both the working of our judgement, and of faith, representing God and Christ to us farre other∣wise then they are. Job complaineth, Chap. 7. 14. that God did scare him with dreams: Oh it is very sad, and a grievous condition, when God shall turn a mans fancy against his own self; To have our conscience against us, and our imaginations against us is an hell upon an earth, and it is just with God to fill these Imaginations that once received nothing but lustfull and pleasant im∣pressions with terrible and dreadfull ones, and both these wayes draw from God, both joyfull delights, and terrible apprehensions! That great change which we read made upon Nebuchadnezzar, who from a great Monarch of the world is become like a beast living amongst them, his haires being growne like Eagles feathers, and his nailes like birds clawes, was nothing else (as many Expositours judge) but a judgement brought upon his Reason and Imagination by a deep melancholly; So that the terrours of a troubled Imagination (especially when joyned with troubles of conscience) doe drive from Christ, oppose the comfortable way of the Gospel, as well as proud and unclean motions do the pure and holy way thereof.

SECT. XVI.

Of the Actings of the Imagination in Dreams.

IN the fourteenth place, Herein the pollution of it doth manifest it self, That when the senses and the rational part are bound up, so that they cease from operation, even then that is acting, and most commonly in a sinfull manner by dreams. Dreams are the proper work of the Imagination, and Divines do make three sorts of them, Natural Dreams, which arise from natural causes, and these commonly either have much sinfulness in them, or great troublesom∣ness. Diabolical, such as are cast into the imagination by the Devil; or Di∣vine, such as are caused by God; for the Spirit of God hath used the imagina∣tion in some operations thereof: Thus Joseph and others were warned by God in a dream; And Joel 2. the promise is, That their young men should dream dreams. These Divine dreams Tertullian (Lib. 3. de animâ) doth divide in∣to Prophetica, such as are meerly fore-telling things to come; Revelatoria, such as reveal something to be done, as Peters vision concerning Cornelius; Aedificatoria, such as build up to any holy duty; And Vocatoria, that call to some spiritual service, as that vision of Paul inviting him to come into Mace∣donia. Concerning Diabolical Dreams they are not a mans sinnes but afflicti∣ons, unless a man doth directly or indirectly consent thereunto, or walk so that he deserveth God should leave him to such unclean or polluted apprehen∣sions. But we speak of Natural Dreams, and not such as are meerly natural, that arise from some natural cause, but such as have had some voluntariness an∣tecedent thereunto, while waking, such now are proud dreames, malicious dreams, unclean and unjust dreams. All these do either expresly or virtually come from a polluted Imagination while we are awake, though happily we cannot remember any such thoughts we had. The sinfulness then of our dreams we are to be humbled under, as coming from sinne the cause, and be∣ing also sinnes in themselves: No doubt but Adam would have dreamed, (it being common to all mankind, onely it is said of Nero, That he seldome or never dreamed till after the murder of Agrippina, after which he was afright∣ed with terrible ones; As also of the Atalantes, that none dream amongst them. Though Tertullian faith, Perhaps same did deceive Aristotle in that report,) yet his dreams had been meerly natural, not having the least con∣nexion of any sinne, or any disquieting with them: But how greatly is confu∣sion brought upon us in this very respect? Insomuch that what the Devil can∣not tempt to, while waking, he doth allure unto, while dreaming: Indeed it is folly and superstition (as many people do) to regard dreams so as to make conjectures and prophesies thereby, but so to observe them, as to take notice of the filthiness and sinfulness of them, that is a duty, for although the reason and the will do not operate at that time, yet there is sinne in our dreams, because they are the effects of the sinfull motions of thy soul sometimes or other. Let it then be thy care to have pure and sanctified imaginations both dreaming and waking, and do nothing that may provoke the Spirit of God to leave thee to the defile∣ments thereof

SECT. XVII.

It is not in that orderly Subordination to the rational part of man, as it was in the Primitive Condition.

15. THe imagination is hereby deprived, That it is not now in that orderly subordination to the rational part of man, as it was in its primitive con∣dition. Every thing in Adam was harmonical, he was not infested with need∣less and wandering Imaginations; Even the birds of the air, as well as the beasts of the field God brought to Adam, that he should give names to them; The birds though flying in the air, yet come and submit to him; so it was in his soul; Those volatique Imaginations and flying thoughts which might arise in Adam's soul, they were all within his power and command, neither did any troublesomly interpose in his holy meditation; but now how predominant is thy imagination over thee? How are good thoughts and bad thoughts con∣joyned, as there were clean and unclean beasts at the same time in the Ark? Especially doest thou not labour and groan under thy wandring imaginations, even in thy best duties, and when thy heart is in the best frame? Is not this the great Question thou propoundest to thy self, How may I be freed from wan∣dering thoughts and roving Imaginations in my addresses to God? Oh that I were directed how to clip the wings of these birds, for they are my burden and my heavy load all the day long? Surely the experience of this in thy self may teach thee what a deep and mortal wound original sinne hath given every part of thee: Hadst thou the Image of God in the full perfection of it, as Adam once had, as Christs humane nature had, and as we shall have when glorified in Heaven, then there would not be one wandring thought, one roving imagi∣nation left as a thorn in thy side to offend and grieve thee? This imagination being of such a subtil and quick motion, doth presently flie from one thing to another, runneth from one object to another, so that hereby a great deal of sinne is committed in the very twinkling of an eye. The soul indeed being si∣nite in his essence, cannot think of all things together, but not to consider that which it ought to do, or to rove to one object, when it should be fastned on another: This is not a natural, but a sinfull infirmity thereof.

SECT. XVIII.

It is according to Austin's Judgement the great Instrument of conveying Original Sinne to the child.

16. THe Imagination is so greatly polluted, That according to Austin's judgement, it is the great instrument of conveying original sinne to the child; For when he is pressed to shew how original sinne cometh to be pro∣pagated, how the soul can be infected from the flesh, though this be not his chief answer, yet he doth in part runne to this (viz.) the powerfull effect of the imagination; The vehement affection and lust in the parent is according to him the cause of a libidinous disposition in the child, hereupon he instanceth in the fact of Jacob, who by working upon the imagination of the females, did by the parti-coloured sticks produce such a colour in their young ones; Yea one thinketh, that this instance was by a special providence of God, chiefly to represent how original sinne might be propagated from parents to children;

And it cannot be denied but that many solid Philosophers and Phisitians do grant, that the imagination hath a special influence upon the body, and the child in the womb to make great immutation and change: Austin instanceth (lib 5. contra Julian. cap. 9) in the King of Cyrus, who would have a curious picture of exquisite beauty in his chamber for his wife to look upon in the time of her conception; Yea Histories report strange, and it may be very fabulous things herein, therefore we are not to runne to this of the imagination when we would explain the traduction of this sinne: It is true, some imbre qualities are many times transfused from parents to children, parents subject to the Gout and Stone have children also subject to such diseases, and blackmores do alwaies beget blackmores, and so no doubt but in the conveighing of ori∣ginal sinne there is a seminal influence, but how and in what manner it is hard to discover; but though the corrupt imagination cannot be the cause, yet it may in some sense dispose for the propagating of it.

SECT. XIX.

How prone it is to receive the Devils Impressions and Suggestions.

LAstly, The imagination is greatly polluted, In that it is so ready and prone to receive the Devils impressions and suggestions. When we lost original righteousness, which is the image of God, not only original sinne like an uni∣versal leprosie did succeed in the room thereof, but the Devil also did there∣upon seize upon us as his owne: our souls and all the parts and powers there∣of are his habitation; he reigneth in the hearts of all by nature, we are all his captives; so that as a man is said to dwell in his own house, it is his home, he may do what he will, such a right and claim hath the Devil to a mans soul by nature, he dwells in it, he moveth and reigneth in it: Now the imagination is that room of the soul wherein he doth often appear. Indeed (to speak exact∣ly) the Devil hath no efficient power over the rational part of a man, he can∣not change the will, he cannot alter the heart of a man, neither doth he know the thoughts of a man, so that the utmost he can do in tempting of a man to sinne, is by swasion and suggestion only; but then. How doth the Devil do this? even by working upon the imagination. Learned men make this his me∣thod, that he observeth the temper and bodily constitution of a man, and there∣upon suggests to his fancy, and injects his fiery darts thereinto, by which the mind and will come to be wrought upon; for it is Aristotl's rule, That Phantasmata movent intellectum, sicut sensila sensum; so that as the object of sense, being present, doth presently move the sense; so do phantasmes and imaginations move the understanding. The Devil then, though he hath no imperious efficacy over thy will, yet because he can thus stirre and move thy imagination, and thou being naturally destitute of grace canst not withstand these suggestions; hence it is that any sinne in thy imagination, though but in the outward works of the soul, yet doth quickly lay hold on all; and indeed by this meanes do arise those horrible delusions that are in many erronious wayes of Religion, all is because their imaginations are corrupted; yea, how often are these diabolical illusions of the imagination taken for the gracious opera∣tions of Gods Spirit? Divines give many excellent Rules, how we may discern between those delusions of the imagination by Satan, and the savourie work∣ings of Gods Spirits in illumination, and consolations: It is not my purpose to enter on that Subject, only bewail and humble thy self under this, that the Devil hath such command over thy fancy, that he can so quickly dart in, like

so much lightning so many unclean or blasphemous imaginations, it is from hence that many have pretended to Enthusiasmes, that regard dreames, that they leave the Scripture, and wholly attend to what they perceive and feel with∣in them. And thus much for the opening of this noisome dunghill also.

SECT. XX.

Some Corollaryes from the Premises.

NOw from the corruption which you have heard of all the parts of the soul both the rational and sensitive part of a man conjoyned together, we may see the unspeakable misery of man in these particulars; and oh that every au∣ditor would smite upon his brest and say, O Lord I am the man thus polluted! O Lord all this poison and pollution lyeth here! For

First, In having all the powers of the soul thus defiled, both superior and inferi∣or, hereby man hath lost all liberty, and is become a miserable slave and vassal to sinne and Satan. For whereas man was made only to serve God, and by love to cleave to him, the creature is come in his room, and thereby man is inslaved in his affections to these temporal things only; so that we do very improperly say, that a man is the Master or the Lord of such an estate, of such an house, for indeed he is a slave to them, Fiunt servi, dum domini esse desiderant, as Austin, while thou dost so earnestly desire to be master of such an estate, thou art indeed made a servant to it; but remember thou canst not serve God and the creature, these are two contrary masters.

Secondly, He hath by this pollution lost all true judgement to discern of things, he doth not know what are the best things, yea he doth grossely misjudge, he prefer∣eth earth before gold, dross before pearles. The natural man cannot discern spiritu∣al things, because he wants a spiritual eye; he mistaketh about God, he mis∣judgeth about true blessedness, he is deceived about the true nature of god∣liness; so that he can no more judge of these things, then a worm can of An∣gelical actions: The Apostle speaketh fully to this, 1 Cor. 2. 14, 15. Thus we are become like children, yea natural fools as to spiritual things; when we are invited to this feast, we pretend excuses; when Christ is tendered to us, we had rather keep our swine; when exhorted to labour for everlasting bread and riches and an eternal crown of glory, we had rather have our Barley-Corn, then all these: Thus we have lost all spiritual judgement and will not part with our bables, though for an inheritance in heaven.

Thirdly, A man being thus in his intellectuals and affectionate parts of his soul carried out only to these earthly things, and from God; hence is it, that he is as it were made one with them; we may say, earth thou art not only in respect of thy body, but also of thy soul; for if the Apostle say, 1 Cor. 6. 17, he that is joyned to the Lord is made one spirit; may we not also say, he that is joyned to sinne, to creatures, is made (as it were) the same with them. Although (saith Austin) the mind when it inclineth to these bodily things is not made corpus, a body, yet by these appetites and desires quodammodo corporascit, it doth (as it were) become bodily; It is as if a mighty Prince should come from his throne of glory, and wallow in the mire like a swine; this is our state com∣paratively to that primitive happiness and holiness; we are now no better then those lusts and those creatures that we do adhere unto; Junge cor tuun ater∣nitati Dei, & cum ille aeternus eris; and again, Si terram amas terra es; Thou art in Gods account that which thy heart is set upon; Oh then, God cannot look upon thee as his primitive creature, he seeth his image and superscription

defaced, and another brought in the stead thereof very loathsome and deform∣ed; Even as they that worshipt Idols are said to be like them, to become as abo∣minable, yea and as sensless, and as stupid, as they are, so it is in this case.

Fourthly, From hence also ariseth that impossibility of loosing our selves from the creature to return again to God from wn••m we fell; Had not the Lord shewed mercy to some of mankind, none of them could ever have recovered out of their lost estate, no more than the Devils can to that habitation which they forsook; All these creatures are the bird-lime that now hinder the wings of the soul from flying to Heaven: Oh that we could say, The snare is broken, and we are delivered; Who will give me wings that I may flie as a Dove, and my soul find rest with God! Yea as a man hath no power to break these bonds of sinne, so neither hath be any desire, for he is kept thus fast joyned to sinne by delight and by pleasure; so that the more sinne and the creatures delight him, the more strongly is he possessed; Samson was as much under Dalilah's power, though it was by his delight and consent, as when under the Philistims by force and constraint; So that the will and affections of man are hereby so glued to sin and the creature, That nothing is more offensive and troublesom to them, then to be di∣vided from these things: So that whereas David having experience of the sweetness of Gods favour, saith, It is good for me to draw nigh to God; They (on the contrary) judge it their greatest good to draw nigh to, and possess the creature, Hence

In the fifth place, There is that difficulty in man to bear the want of the plea∣sures of sinne, and the delight of the creatures, yea the exceeding great sorrow un∣der the losing of them: Were not man fallen from that glorious state of holiness, and enjoyment of God, he could not so sadly deplore and bewail the loss of any creature, no more then a man should be troubled to have the Moon taken a∣way when the Sunne is in the room thereof; but because, when fallen from God, we center upon these earthly things; therefore it is, that as we have in∣ordinate delight in the possessing of them, so immoderate sorrow in the losing of them; For that is a true Rule about all these things, Non est earendo difficul∣tas, nisi cum in habendo est cupiditas; Now all this trouble and perplexing grief ariseth from the pollution of the soul being destitute of that glorious Image.

Sixthly, Man having lost the Image of God thus in his soul, hence it is that he liveth a wretched instable and unquiet life, for being off in his heart from God, he therefore is tossed up and down according to the mutability of every creature; Hence no man having no more then what he hath by Adam, can live any quiet, secure and peaceable life, but is tossed up and down with contrary winds, some∣times fears, sometimes hope, sometimes joy, sometimes sorrow, so that he is ne∣ver in the Haven, but alwayes floting upon the waters; Thus miserable is a mans life, till the Image of God be repaired in him.

Lastly, From this universal pollution upon a man, it followeth, That be abuseth every good thing he hath, that he sinneth in all things, and by all things; That whether he eateth or drinketh, whether he buyeth or selleth, he cannot refer any one of these to the ultimate end, which is Gods glory, but to inferiour and self-respects: Oh wretched and miserable estate, wherein thou hast abused eve∣ry mercy God hath given thee to his dishonour and thy damnation! Thou hast turned all thy honey into gall and poison; thou wast never able to fulfill that command, 1 Cor. 7. So to use the world as not to abuse it; Thy meat, thy rai∣ment, thy health, thy wealth, they have all been abused; neither hath God been glorified, or the salvation of thy soul promoted thereby.

CHAP. VII.

Of the last Subject of Inhesion, or Seat of Original Sinne (viz.) the Body of a Man.

SECT. I.

1 THES. 5. 23.

And the very God of peace sanctifie you wholly, and I pray God your whole spirit, and soul, and body be preserved blameless unto the com∣ing of our Lord Jesus Christ.

HItherto we have been discovering the universal pollution of the soul by original sinne, and that both in the upper and lower region, the rational and sensitive part thereof; Our method now requireth, that we should manifest the defilement and con∣tagion that is upon the Body also: For as it was in the deluge, that did overflow the world, the cause did precede both from above and beneath, Gen. 7. 11. The fountains of the great deep were broken up, and the windows of Heaven were opened; from above and below did come the overflowing of waters: Thus it is in that spiritual deluge of sinne, which doth overflow all mankind, There is corruption in the superiour parts of the soul, and there is also in the body the lowest and meanest part of man: So that what∣soever goeth to the making of man, is all over defiled; There is nothing in soul or body but is become thus polluted, we therefore proceed to the last sub∣ject of Inhesion, or seat of original sinne, and that is the body of man, which will be declared from the Text we are to insist upon.

SECT. II.

The Text explained.

FOr the Coherence of it, observe, that the Apostle having in the former verses enjoyned many excellent and choice duties; In this verse he beta∣keth himself to prayer to God in their behalf, that God would sanctifie them and inable them thereunto, for in vain did Paul water by this Doctrinal Infor∣mation, unless God did give the increase; and withall we see, that is a true Rule, That precepts are not a measure of our power; They declare indeed our

duty, but they do not argue our power, otherwise prayer thus to God would have been needless.

In the prayer it self we may consider, the matter it self prayed for, and that is set down,

1. Summarily, and in the General. And then

2. Distributively, in several particulars.

The General is, That they may be sanctified wholly or throughout 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Thessalonians were supposed to be sanctified already, but yet the Apostle doth here pray for their further sanctification, which doth evidence, That the Do∣ctrine of perfection in this life, is a proud and presumptuous errour; If they had, attained to the highest pitch of sanctification already, why should they still grow in it? Thus the Apostle doth often press Gospel-duties upon such as attain to them already, but because they have not perfection, therefore they are to be urged forward: Thus the Apostle writing to those that were reconci∣led, 2 Cor. 5. 20. saith, We pray you be reconciled to God; So to the Ephes. 4. 23, 24. Be renewed in the spirit of your mind, and put on the new man, &c. He speaketh as if the work were now to begin, as if they had not as yet been par∣takers of this new-creature; Not but that they were so, onely there was much behind still to be perfected, much leaven was to be purged out, they were still imperfect, and therefore are to forget what is behind, pressing forward to the mark.

In the second place, you have the Distribution of this whole in its parts; This Sanctification is to be exercised in a three-fold subject, your Spirit, Soul and Body; It is not Sanctification simply he prayeth for, but growing and in∣creasing, that it be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as in the Original, that it have all, that the lot (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a lot) what the condition of them doth require, what holiness is the spi∣rits portion, the souls condition to have, that they are to partake of, but because this will never be gradually perfect in this life, though integrally it is, therefore he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without blame; Though the godly are not preserved without sinne, yet they may without fals, such as may make them notoriously culpable and faulty before men, but because it is not enough for a time to be preserved, and then afterwards to be left to our selves, for then we should quickly lick up our old vomit again, he therefore addeth, that this preservation should be even to the coming of Christ.

Now that which I intend chiefly out of these words, is the Subject to be san∣ctified, and that not the two former (viz.) Spirit and Soul, of whose un∣cleanness we have largely treated already, but of the Body, which is last of all; Only it is necessary to speak a little to the explication of these three parts of man, how they differ, for commonly when the Scripture speaketh of man it enumerateth but two parts, the Soul and the Body, as Eccles. 12. 7. and in the creation of man, we have only two parts instanced in, which are his Soul and his Body; Because of this there have been various conjectures upon this place, for some have hence made three parts of man, his Body, his Soul, which they make to be the sensitive part of man, and his Spirit, which they make to be some part (as it were) flowing from the essence of God, and this they ac∣knowledge immortal, but the soul and the body (they say) are mortal; And the ancient Heretiques the Apollinarists might runne to this refuge, who denied Christ to have any rational soul, but his Divine Nature, and his sensitive soul and body, do make upon Christ. The Manichees also affirmed two souls in men, the one rational that was good, and of God; The other evil, and the fountain of evil, the sensitive soul, coming from the Devil. Yea Cerda upon Tertul. (de anima lib. 3.) saith, not only Dydimus, but others of the ancients did incline to this opinion, that the Spirit was a distinct part in a man from soul and body, which opinion Austin opposed.

Thus this Text hath favoured (as some think) that opinion of two souls in a man, his rational and sensitive, not in the Manichean way, but in a Philoso∣phical way; and some learned men indeed have thought by holding two distinct souls, many inconveniences would be avoided, w^ch are maintained in Philosophy, and also the conflict and combate that is between the flesh and the spirit, would be better explicated. But certainly the Scripture speaketh constantly of man, as having but one soul, What will it profit a man to winne the whole world and lose his soul? not his souls, which Chrysostome used as an argument to make man watchfull to the salvation of it, saying, If thou hast lost one eye, thou hast another to help thee; if one arm, another to support thee, but if thou losest thy only soul, thou hast not another to be saved.

Others therefore that they may avoid this inconvenience of holding three parts in a man, do by spirit understand the work of grace in a man; Thus the Greek Interpreters of old, and some learned men of late, but this doth not ap∣pear any wayes probable, nor will the Context runn smoothly, to make grace (as it were) a part of a man; neither is it coherent to pray, that God would preserve our grace, our soul and body, but rather grace in them; Therefore we take spirit and soul for the same real substance in a man, onely diversified by its several operations. Lactantius cals it an inextrieable Question, Whether animus and anima be the same thing in man, meaning by anima, that whereby the body is enlivened; by animus that whereby we reason and understand, but there seemeth to be no such difficulty therein, the Scripture promiscuously cal∣ling it sometimes a soul, and sometimes a spirit. It's called the spirit in regard of the understanding and reason, as Ephes 4. 23. Be renewed in the spirit of your mind, and soul because of the affectionate part therein; so that the Apostle doth not mean two distinct parts in a man, but two distinct powers and offices in the same soul; You have a parallel expression Heb. 4. 12. where the word of God is said, To divide between soul and spirit, which afterwards is expressed by discerning the thoughts and intentions of the heart: Thus when Mary said, Luke 1. 46, 47. My soul doth magnifie the Lord, and my spirit hath rejoyced in God; she meaneth the same part within her, only giveth it divers names.

This being explained, whereas we see the Apostle praying for the sanctifica∣tion of the body as well as the soul, it is plain, That it is unclean and sin∣full as well as the soul, else it did not need Sanctification. From whence observe,

That the body of a man naturally is defiled and sinfull; Sanctification ex∣tendeth adequately to our pollution: Seeing then it is required of man, that his body be holy, and he is to glorifie God in that as well as in his soul, and this cannot be without the sanctification of it, it remaineth that our bodies are not only mortal but sinfull; And indeed under the corruptibility of them, we do readily groan and mourn under the diseases, pains and aches of the body, but spiritual life is required to be humbled for the sins of the body.

Object. And if you say, How can there be sinne in the body, seeing that is not reasonable, all sinne supposeth reason, now the body being void of that, it should seem that it is no more capable of sinne, then bruit beasts are?

Answ. To this it is answered, That the body is called sinfull, not because sinne is formally in it, for so it is in the soul, but because by it as an instrument sinne is accomplished; The subjectum quod, or of denomination of sinne, is the person man himself; The Principium quo formale, is the soul, the mind and will; The medium or instrumentum quo is the body, not that the body is only an instru∣ment to the soul, for it is an essential part of man with the soul, as is further to be shewed. Thus we truly call them sinfull eyes, sinfull tongues, because they do instrumentally accomplish the sinfulness of the heart; when the Apostle pray∣eth,

That they might be sanctified wholly in spirit, soul and body, he prayeth for the reparation of Gods Image again; Now when that was perfect in Adam, the spirit was immediately subject to God, the soul to the spirit, the body to the soul; So that what the spirit thought, the soul affected, and the body accom∣plished; but now this excellent harmony being dissolved, as the spirit is disobedient to God, the affections to the spirit, so also in the body to both, and thereby it becometh a co-partner with the soul in sinne, and therefore must be joyned with it in eternal torments.

SECT. III.

Scripture Proof of the sinfull pollution of the Body.

THat the very body of a man is sinfull and needeth sanctification, is plain from these Texts, 2 Cor. 7. 1. Having these promises, let us cleanse our selves from all filthiness of the flesh and spirit, perfecting holinesse; This is spoken to those also that are regenerated, none is perfect, they must be perfecting; As Apelles, when he drew his line would write faciebat in the Imperfect tense, not fecit, as if he had finished it, he would be still making it more exact; so should we be in our best holy duties, Amabam not amavi, credebane, not credidi, there remaineth a further complement and fulness to be added to our best gra∣ces; Now this perfection is by cleansing of the flesh and spirit, that is the body and the soul. It is a great errour among some Papists, that they hold the spirit and mind of a man free from original contagion, and therefore confine it only to the inferiour bodily parts, but that hath sufficiently been confuted, yet we deny not but the bodily part of man is likewise greatly contaminated, and like an impure vessel defileth whatsoever cometh into it. The uncleanness of the body appeareth also from that command Rom. 12. 1. where the Apostle enjoy∣neth, that we should present our bodies a living Sacrifice, holy and acceptable; So that whatsoever we do by our body it is to be holy and acceptable unto God: Now this exhortation was needless, if we did not naturally offer up our bodies a sacrifice to sinne, and to the Devil: For meerly a natural man serveth sinne and the Devil with all the parts of his body: Therefore the Apostle speaking to persons converted, Rom. 7. 19. saith, As ye have yeelded your members ser∣vants to uncleanness and to iniquity, so now yeeld your members servants to righ∣teousness; Thy eye was once the Devils and sinnes, thy tongue was, thy ear was, by all these sinne was constantly committed, so now have a sanctified bo∣dy, an holy eye, a godly ear, an heavenly tongue, a pure body; And indeed we need not runne for Texts of Scripture, experience doth abundantly confirm the preparedness and readiness of the body to all suitable and pleasing iniquity; Consider likewise that pregnant place, Heb. 10. 22. Let us draw near with a pure heart in full assurance of faith, having our hearts sprinkled from an evil con∣science, and our bodies washed with pure water; As the heart must be cleansed from all sinnes, that our consciences may condemn us for, so our bodies like∣wise must be washed with pure water; it is an allusive expression to the legal custom, which was for all before they drew nigh to the service of God, to sprinkle themselves with pure water, to take off the legal uncleanness of the body; And thus we must still in a spiritual way, that so the body may be fitted for Gods service: As it is said of Christ, Heb. 10. 5. A body thou hast prepared for me, because the Spirit of God did so purifie that corpulent mass, of which Christs body was made, that being without all sinne, he was thereby fitted for the work of a Mediator; For as for the Socinian Interpretation, who would

apply it to Christs body, made immortal and glorious, as if it were to be under∣stood of Christ entring into Heaven, the Context doth evidently confute it, that which the Apostle, following the Septuaginnt in the original, calleth, Preparing the body, out of which it is alledged, Ps. 40. 6. It is, my ears hast thou opened, aliuding to the Jewish custom, who when a servant would not leave his Master, his ears were to be boared, and so he was to continue for ever with him; The ears were boared, because they are the instrument of hearing and obedience, and thereby was signified, that he would diligently hearken to his Masters commands: Thus it was with Christ, his ears were opened, his whole body prepared to do the will of God; Now as it was thus with Christ, so in some respect it must be with us; God must prepare and fit a body for us, till grace sanctifie and polish it, there is no readiness to any holy duty, The seeing eye, and the hearing ear, God is said to make both, Prov. 20. 12. By these instances out of Scripture, you see what a Leprosie of sin hath spread over the body as well as the soul: Oh that therefore we were sensible of these sinfull bodies that are such clogs to us, such burdens to us in the way to Heaven! But let us proceed to shew the sinful∣ness thereof in particulars.

SECT. IV.

The Sinfulness of the Body discovered in particulars.

¶. 1.

It is not now Instrumental and serviceable to the Soul in holy Approches to God, but is a clog and burden.

FIrst, The Body is not now instrumental and serviceable to the soul in holy ap∣proaches to God, but is a clog and burden; whereas to Adam abiding in the state of innocency, the body was exceeding usefull to glorifie God with. The body was as wings to the soul, or as wheels to the chariot, though weighty in themselves, yet they do ableviate and help to motion: They are both Onera and adjumenta, oneranda exonerant: Thus did the body to Adam's soul, but now such is the usefulness, yet the hinderance of the body to the souls operati∣ons, that the very Heathens have complained of it, calling it Carcer animae, and Sepulchrum animae, the prison of the soul, the very grave of the soul, as if the soul were buried in the body: How much more may Christianity com∣plain of this weight of the body, while it is to runne its race to Heaven. Me∣zenius is noted for a cruel fact of binding dead bodies to live men, that so by the noisom stink of those carkasses the men tied to them might at last die a mise∣rable death; Truly by this may be represented original sinne not fully purged away by sanctification; The godly do complain of this body of sinne, as a noi∣som carkass joyned to them, and with Paul cry out, Wretched men that we are, who shall deliver us from this bondage?

¶. 2.

It doth positively affect and defile the Soul.

SEcondly, The bodies sinfulness doth not only appear thus privatively, in being not subservient and helpfull to the soul, But it doth also positively affect and defile the soul; not by way of any phisical contact, for so a body cannot work upon a spirit, but by way of sympathy; for seeing the soul and body are two constituent part essentially of man, and the soul doth inform the body by an immediate union, hence it is that there is a mutual fellowship one with an∣other, there is a mutual and reciprocal acting (as it were) upon one another; the soul greatly affected doth make a great change upon the body, and the body greatly distempered doth also make a wonderfull change upon the mind, and if thereby man fall into madness and distractions, why not also into sinne and pollutions of the mind: Thus the corrupt soul maketh the body more vile and the corrupt body maketh the soul more sinful, and so they do advance sinne in a mutual circle of causality; Even as vapours cause clouds, and clouds again dislolving do make vapours; Thy sinful soul makes thy body more wicked, and thy sinful body heightens the impiety of thy soul.

¶. 3.

A man acts more according to the body and the inclinations thereof, then the mind with the Dictates thereof.

THirdly, Herein is the pollution of the body manifested, In that a man doth act more according to the body and the inclinations thereof, then the mind with the dictates thereof; He is body rather then soul, for whereas in mans Creation, the soul had the dominion and the body was made only for the use of the soul, now this order is inverted by original sinne, the body prevaileth over the soul, and the soul is enslaved to the propensities thereof; Even Ari∣stotle said, that homo was magis sensus quam intellectus, more sence then under∣standing, and so more corporeal then spiritual; man is compounded of two parts, which do in their nature extraemly differ from each other; the body that is of dust and vile matter, and such materials God would have man formed of even at first, he did not make mans body of some admirable, quintessential matter, as Philosophers say the heavens are made of, but of that which was most vile and contemptible, to teach man humility, even in his very original and most absolute, estate; now in being consistent thus of a body, he doth partake with beasts and agreeth with them; But the other part of man, is spiritual im∣material and immortal substance breathed at first into Adam by God himself, and herein he doth agree with Angels: According to these two constituent prin∣ciples a man doth act, either according to the soul or the body. In the state of integrity his soul was predominant, he was like an Angel in this particular, but now since man is fallen, his body is principal and chief, and thereupon is be∣come like the bruit bea••••, living and walking according to the inclinations and temptations of the body; This the Psalmist observed, Psal. 49. 12. Man being. in honour abideth not, he is like the beasts that perish; And vers.20. man that is in honour and understandeth not, is like the beasts that perish; Here you see, that though a man be exalted to never so much glory and dignity in the world, yet if he understand not, if he doth not live according to the true principles of rea∣son

and grace, he is but like a beast, not only in that he perisheth like a beast, but also in that he liveth and walketh like one; Hence it is that the Scripture doth so often compare wicked men to beasts, to the Ass, to the Wolf, to the Dog and Swina, because they fall from the principles of a rational soul, and be∣come like them in their operations: Thus evil men are said, 2 Tim. 2. 26. To be taken captive by the Devil at his will, or (as in the Greek) taken alive; As the hunter doth drive wild beasts into his nets and so taketh them alive; Thus are wicked men brought (as it were) willingly into the Devils hands and are tame under him; and if so be the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his will be referred to the Devil (as some do) then it sheweth in what willing subjection they are in to Satans lusts, but because it's not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it therefore relateth rather to the remote antecedent which is God, implying that it is by Gods just judgement, that man is thus become a miserable slave, and doth the Devils drudgery, even as we make beasts do our work. And thus it is with all men since the fall, they are not worthly the name of a man, therfore the whole body of wicked men are compared to the Serpents seed, as if they were the off-spring of such a poisonous creature rather then of man; yea doth not experience confirme this, take men with∣out the work of grace, either internally sanctifying of them, or externally restraining of them; take them as left to their own natural principles, and ha∣ving no more to walk by, what do you perceive in them more then a beast? Indeed their body is still upright, and so they differ from them, but in their life and manners they are conformable unto them; Oh that men would consider and lay this to heart, to be affected with this original sinne that hath thus degraded us even from the honour (as it were) of a man! There doth not appear in us the actings and workings of a rational soul, we are as our body, and the inclinations thereof do carry us away.

¶. 4.

The Body by original Sinne is made a Tempter, and a Seducer.

FOurthly, The body by original sinne, is made a tempter, and a seducer, it doth administer daily matter and occasion to sinne; As the Devil is a tempter without, so the body is the tempter within; we are incited and drawne away to many bodily sinnes from the temptations thereof, hence we read in the Scripture that the word flesh is so often put for the sinful part of a man, and spi∣rit for the regenerate part, and why is it called flesh, but because it is so inti∣mately adhering to the body, and by the body so much iniquity and sinfulness is expressed: Thus sinne is called our flesh, as if it were no longer a quality pol∣luting of us, but our very bones and corporeal substance; There are several bodily sinnes which are bred (as it were) in this noisome pudddle of the body, as drunkenness, this is a bodily sinne, and where this vice is accustomed unto, how greatly doth the body crave and importune for the accomplishing of it? this maketh repentance of it, and a through reformation so difficult, because it is now soaked (as it were) in the body; that as you see it is with the food we eat, while in the mouth or stomack it is with some ease exonerated, but when digested and by nourishment turned into the very parts of the body, then it cannot be separated: Thus when sinnes come to be incorporated into thee, when thy body is habituated to any vice, it requireth much prayer and agony, much humiliation and supplication, ere such a lust can be disposessed. Oh then bewail thy body, that is thus become an enemy to the soul, that is like a fur∣nace sending forth continual sparks of fire: That as the tree by the moisture and softness thereof doth cause wormes to breed in it which do at last destroy it. Thus

out of thy body arise such lusts that will at last be thy eternal perdition: As drunkenness so uncleanness, this is also a lust of the body, this sinne ariseth from it, and although that be very true which the Apostle saith, 1 Cor. 6. 18. That fornication and such uncleanness they are against the body, because the body is to be kept holy and pure it being the temple of the Holy Ghost: where a man is sanctified, yet take it as corrupted and polluted, so these lusts are very sutable and consonant to it; who can think then, that the body is such as at first Creation, such a ready instrument to much bodily wickedness, yea a tempter and a seducer? This is the Dalilah that doth so often plunge us into soul sinnes, there was no root of bitterness in mans body at first, but as it was with the ground, when cursed for mans sinne, then it did naturally and of it self bring forth weeds and thorns, so doth the body thus defiled, it is now the continual nourisher, and fomenter of vice, we damn our souls to please our bodies, we are become slaves to our bodily pleasures and delights, though we know they are to the eternal perdition both of soul and body at last; nourish it we must, provide for it we must, yet we cannot nourish that, but sinne also is thereby strengthned; Hence you have that holy Apostle himself much afraid of his body, that it may not rise up in rebellion against the work of grace, 1 Cor. 9. 27. he useth two emphatical words to this purpose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I keep under my body, an allusion to those who did fight for masteries by way of exercise; so that when one did beat the other black and blue about the face (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is the countenance, and (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) are those marks upon the face; Hence Hysichius rendereth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an humiliation of the bo∣dy) this was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not to speak of those who read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) Corinth was well acquainted with these exercises of the body, and although there were five kinds of them, yet the Apostle instanceth in two only (viz.) of racers and of wrestlers, as being most suitable to his purpose. Now by this Metaphor the Apostle would teach us, what an enemy and adversary the body is to the soul, what snares it layeth for us, what great danger may arise to us from it alone; He doth not name his fighting with the world and the Devil, though these be potent enemies, but the body only, because these adversaries cannot do us any hurt, till this domestical enemy and home-adversary do betray us; and as it signifieth, that the body is an enemy, so it declareth also with what auste∣rity and mortification we are to observe our bodies, for they are like our beasts, if we take not their provender from them, they will quickly grow too unruly, as is implied in the next word. It is true, the Apostle doth not say, I kill my body, nor I mutilate my body, for that had been unlawfull; neither doth this Text give any encouragement to those Popish Penances and Discipline they use to their bodies (although their learned men think this place alone to be enough to justifie their flagellations, their whippings and scourgings of the body) but commands such an abstinence about our bodies, that thereby they may be the more prepared and usefull for any spiritual duty, for such who live in bodily ex∣cess, they make their bodies a very noisom sink or dunghill to the soul; Hence the word is to be understood metaphorically, as Luke 18. 5. where it is applied to the importunate widow that troubled the Judge: And although the Apostle by the body doth chiefly mean the carnal and sinfull part of a man, yet he na∣meth the body, because that, if not diligently watched unto and observed, will quickly produce many carnal lusts; The other Greek word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I bring it into subjection; by this is denoted, That the body is like some rebellious and stubborn servant, or some pampered and untuly horse, which with much art and strength must be brought under: Thus also the body is, it is unruly and masterfull, it will prevail over the soul, and even overcome the workings of grace, if we do not carefully attend: As in deep mines there do sometimes arise such foggy vapours that put their light out who are digging there, and so

endanger them if they do not diligently observe them: Lusts then and sinnes lie in the body (as it were) like fire in the slint, any temptation will draw them out: It was the speech of one, who (though sick) yet would not have the temptation come nigh him, saying, Auferte ignem adhuc enim paleas ha∣beo; Take away the fire, for I have yet chaff within me: Thus if Paul be afraid of his body, if he fear himself lest temptations arise from thence, what should we do? if the Ramme fear so, what should the Lamb do? as Austin upon this point; If the green tree thus fear burning, what should the dry one do? Though bodily sinnes are very many in number, so that it would be too tedious to reckon up all, yet I must not pass by one more, which the Apostle is so large in, and that is the sinfulness of the tongue, that is one part of the body, yet the Apostle saith, a world of evil is in that, how many worlds of evil are then in the whole man? James 1. 4, 5, 6, 7. The Apostle from his former coun∣cel given, that they should not be many masters, that is, as some expound it, and that most probable, Do not affect to produce new opinions, and so to create many Disciples to follow you, as if you only found out this or that Doctrine; (Like that of our Saviour, Matth. 23. 10. And be ye not called Masters, for one is your Master even Christ,) and that they must depend upon your authority only; From this councel (I say) he doth occasionally declare the evil and general wickedness of the tongue, because where there are contrary masters, and they hold contrary opinions, commonly these are maintained by them with much pride and arrogancy, with bitter censuring and condemning of one another: Therefore the Apostle doth fully inform us, what an instru∣ment of evil the tongue is, that it setteth on fire the course of nature; It is from the tongue that houses, Towns, Cities, yea the whole world is set into combustion, and no wonder, for that is set on fire from Hell, that is, from the Devil, who by the corruption of man doth now reign and rule in him; yea it is so full of deadly poison, and such an unruly evil, that no man can tame it; From which expression Austin did well gather the necessity of Gods grace, for the tongue only is so ready to evil one way or other, that without Gods grace it cannot be tamed, and though nature hath given teeth, and lips, as so many barres to keep in the tongue, yet grace only must over rule it: As then the Physician by looking on the tongue doth discover the heat and disease of the body within, so by thy tongue, thy passionate tongue, thy unruly tongue, thy raging tongue, original sinne which is in the whole man, is notoriously mani∣fested; How quickly is the poison in the heart emptied into the tongue? Nei∣ther may you object, saying, That drunkenness, adultery, and evil bitter words are actual sinnes, and what is this to original? Yes, very much, as the fruit to the root, as the streams to the fountain; For were not the body thus originally polluted with the soul, the fruit would be then answerable to a pure and perfect root; And well may we discourse after this manner, seeing we have the Apostle a President herein; for Rom. 3. 9, 10, 11, 12. having asserted both Jew and Gentile to be under sinne, so that there is not one good of all mankind by nature; he demonstrateth this both by the soul-sinfulness and the body sin∣fulness, and that by actual impieties, Their throat is an open sepulchre, the poi∣son of Asps is under their lips, their feet are swift to shed bloud: Thus it is plain, that original sinne lying latent in the heart of a man, is discovered by the actual impieties of the body, and all the parts of the body are one way or other exe∣cutive of the fruit of this sinne.

¶. 5.

It doth objectively occasion much sinne to the Soul.

FIfthly, The body is not only a tempter thus to sinne, and so as Saul pur∣posed about Michal, is become a snare to us, a worse evil then is in that imprecation, Let their table become a snare to them, for our body, which is so dear and so intimate, that is also become a snare, But then objectively it doth occasion much sinne to the soul. In the former particular our bodies had some kind of efficiency and working in those sinnes, but here it is passive (as it were) an object that doth allure and draw out the soul inordinately to it, so that we mind the body, look to the body, provide for the body more than the soul; so that whereas the soul is farre more excellent and worthy than the body; so that our thoughts and studies should be infinitely more zealous to save that then the body, yet till grace doth sanctifie and life us up to the enjoy∣ment of God, who doth not look after his body more than his soul, which yet is, as if (saith Chrysostom) a man should look to his house to see that be re∣paired, and that be in good order, but neglect his own self: The soul that is properly a man, the body is but his house, and a vile one also, is an house of clay; it is but a garment to the soul, and a ragged tottered one. Now it is good to take notice in what particulars our bodies are thus objectively a cause of sinne to us. And

First, It is evident in that diligent and thoughtfull way of car we have about the feeding and cloathing of it. Doth not our Saviour even to his very Disciples, prohibit this perplexing care, Matth. 6. 25. Take no thought for your life what ye shall eat, nor for your body what ye shall put on; but how faulty are we here, comparatively to our souls? we that have so many thoughts to provide for the body, how few have we about the soul? Is not the body well fed, when the soul is starved? Is not the body well cloathed, when the soul is naked? How justly may thy soul cry out murder, murder, for thou art destroying and damn∣ing that every day? Will not thy soul witness against thee at the day of judge∣ment, the body was taken care for, the body was looked to, but I was negle∣cted? Will it not cry out in hell, Oh if I had been as diligently attended unto, as the body, I had not been roaring in these eternal torments.

The second particular, wherein the body doth objectively and occasionally tempt the soul to sinne, is about the adorning and trimming of it, not only the care to provide for it, but the curiosity to adorn it doth provoke the soul to much sinni. And whereas our very garments should put us in constant mind of our original pollution (for there was no shame uponnakedness till that first trans∣gression) and thereby greatly humble us; we now grow proud and vain from the very effect of the first disobedience: Every morning we put on our gar∣ments, we should remember our original sinne; The body before sinne was not exposed to any danger by cold and other damages, neither was the naked∣ness thereof any cause of blushing, but all this and more also is the fruit of the first sinne, and if so, how inexcusable is it, to be curious and diligent in trim∣ming up, and adorning our bodies by those very garments, the thoughts where∣of should greatly debase us, but this is not all; The great attendance to the glory of the body doth wholly take off from the care of the soul; How happy were it, if persons did take as much pains to have their souls cloathed with the robes of righteousness, to have them washed and cleansed from all filth, as they do about their bodies, one spot, one wrinkle in the garment is presently spied out, when the soul at the same time, though full of loathsomness, is al∣together

neglected, as if our souls were for our bodies, and not our bodies for our souls. The Platonists indeed had such high thoughts of the soul, and so low of the body, that their opinion was, Anima est homo, the soul is the man, they made the body but a meer instrument, as the Ship is to the Pilate, or musical instruments to an Artificer; This is not true in Philosophy, though in a moral sense it may have some affinity with truth, but if we do regard the affections and actions of all by nature, we may rather say, The body 〈◊〉〈◊〉 man; Yea the Apostle goeth higher, he maketh it some mens God, Phil. 3. 19. Whose belly is their God, Why their God? Because all they look at in Religion, all they mind is only to satisfie that. The Monks belly in Luther's time was their god; When then a man liveth his natural, civil and religious life onely to have his belly satisfied, this man maketh his belly his god. And again, there are per∣sons, whose backs are their god; For never did Heathens or Papists bestow more cost upon their Idols and Images to make them glorious, then they do on their backs, little remembring that we came naked into the world, and that we shall not carry any thing out with us; If this care were for soul-ornaments, if thou didst spend as much time in prayer to God and reading the Scriptures, whereby thy soul might be made comely and beautifull, as thou doest about thy body, this would prove more comfortable; If thou didst as often look in∣to the glass of Gods word, to find out every sinne thou doest commit, and to reform it, as thou doest into the material glasse to behold thy countenance, and to amend the defilements there, thou wouldst find that the hours and day so spent will never grieve thee, whereas upon the review of thy life spent in this world, thou wilt at the day of judgement cry out of, and bewail all those hours, all that time in unnecessary adorning of the body; The Apostle giveth an excellent exhortation, 1 Pet. 3. 3, Whose adorning let it not be of plating the hair, or of wearing of gold—but let it be the hidden men of the heart, in that which is not corruptible, The Apostle doth not there simply and absolutely for∣bid the wearing of gold in such who by their places and calling may do it, for Isaac gave Reb••ccah earings of gold; but he speaketh comparatively, rather look to the adorning of the soul, then of the body, spend more time about one then the other. It is a known History of that Pambo, who seeing a woman very industriously trimming her self to please that man with whom she intended naughtinesse, wept thereupon, because he could not be as carefull to dresse up his soul in such a posture as to please God: Oh then look to thy body hereaf∣ter; Let it not steal so much time from thee, as thereby to neglect thy soul, and to lose those opportunities thou mayest have of humbling thy self before God!

Thirdly, The body doth objectively draw out sinne from the soul, In that the fear of any danger to that, especially the death thereof, will make us damne our soules and greatly offend God, which doth plainly discover, that our bodies are more to us, then God or heaven, or our soules are: Therefore we have our Saviour pressing his Disciples against this fear, if fear about hurt to the body may insnare the godly, and keep them from their duty, no wonder if it totally prevail with the natural man. Mat. 10. 28. Luk. 12. 4. I say to you may friends, fear not them which can kill the body only but fear him who can cast both body and soul into hell; But what Apostacies, what sad perfidiousness in religion hath this love to the body caused? the inordinate fear of the death thereof hath made many men wound and damne their soules: Times then of dangers and persecutions do abundantly discover how inordinate men are in their love to their bodies, looking upon bodily death worse then eternal damnation in hell; although our Saviour hath spoken so expresly, What will it profit a man to gain the whole world and lose his own soul, Mark 8. 36. It is the Scriptures command that we should glorifie God in soul and body which are Gods, our body is Gods, that

is bought with a price as well as your soul, so that it ought to be our study how we should glorifie God by our eies, by our ears, by our tongues: It is not enough to say thou hast a good heart and an honest heart if thou hast a sinful body; now though there be many wayes wherein we may glorifie God by our bodies, yet there is none so signal and eminent as when we do willingly at the call of God give our bodies to be disgraced, tormented and killed for his sake, then God saith to thee, as he did to Abraham upon his willingness to offer up his son Isaac, Now I know thou lovest me; Thus you have Paul professing, Gal. 6. 17. I bear in my body the marks of the Lords Jesus, The Greek word sig∣nifieth such markes of ignominy as they did use to their servants, or fugitives, or evil doers, now though in the eies of the world such were reproachfull, yet Paul gloryed in them, and therefore he giveth this as a reason why noue should trouble and molest him in the work of the Ministery this ought to be a demonstration to them of his sincerity, and that he seeketh not himself, but Christ, hence also he saith, Phil. 1. 20. Christ shall be magnified in his body, whether by life or by death. By this it is evident that we owe our bodies to Christ as well as our souls, and that any fear to suffer in them for his sake ar∣gueth we love our bodies more then his glory.

¶. 6.

The Bodies indisposition to any service of God, a Demonstration of its original Pollution.

BUt let us proceed to another particular wherein the original pollution of the body may be manifested, and that is by the indisposition that is in the body to any service for God, though it may be the soul is willing and desirous. The drousinesse, dulnesse and sleepinesse of the body doth many times cause the soul to be very unfit for any approaches unto God; Our Saviour observed this even in his very Disciples, when he said, The Spirit is willing, but the flesh is weak, Matth. 26. 41. when our Saviour was in those great agonies, making earnest prayer unto God, and commanding his Disciples To watch and pray, that they might not enter into temptation, yet they were heavy and dull, and therefore were twice reproved for their sleep; and this sleepinesse of theirs, was at that time, when (if ever) they should have been throughly awakened; but thus it falleth out often, that in those duties, and at those times, when we ought most to watch and attend, then commonly the body is most heavy and dull; Hence is that drousinesse and sleepinesse while the Word is preached, whereas at thy meals, or at thy recreations, and in wordly businesses there is no such dulnesse falleth upon thee; This ariseth partly from the soul, and part∣ly from the body; The soul that is not spiritual and heavenly, therefore it doth not with delight and joy approach unto God, and then the body is like an in∣strument out of tune, as earth is the most predominant element in it, so it is a clog and a burden to the soul; Therefore bewail thy natural condition herein; Adams body was expedite and ready, he found no indisposition in his body to serve the Lord, but how often, even when the heart desireth it, yet is thy body a weight and trouble to thee. Nazianzene doth excellently bewail this,

How I am joyned to this body, I know not (saith he) how at the same time I should be the Image of God, and roll in this dirt (so he calleth the body)—It is a kind enemy, a deceitfull friend, How strange is this conjunction, Quod vereor amplector, quod amo perhorresco? Doth not God suffer this wrestling of the body with the soul to humble us, that we may understand

that we are noble or base, heavenly or earthly, as we propend to either of these.

(Orat. de pauperum curâ) This should also make thee earnestly long for the coming of Christ, when all this bodily sinfulnesse shall be done away: Oh what a blessed change will there then be of this vile, heavy, dull and indi∣sposed body, to an immortal, glorious and spiritual body, then there will be no more complaints of this body of thine, then that will cause no jarre or di∣sturbance in the glorious service of God.

¶. 7.

How easily the Body is moved and stirred by the passions and affections thereof.

FOurthly, The body is from the original defiled, in that it is easily and readily moved and stirred by the passios and affections thereof. It cannot be denied but that Heathens and Heretiques have declamed against, and reviled the body of man, (as appeareth by Tertul de Resurrect. Carmi.) as if it were an evil substance made from some evil principle, hence it is written of Piotinus the great Platenist, that he was ashamed his soul was in a body, and therefore would by no means yeeld to have the picture of it drawn, neither would he regard pa∣rents, or kindred, or countrey, because his body was from them; but we pro∣ceed not upon these mens account we follow the Scripture-light, and by that we see the body consociated with the soul in evil, whereof this of the passions is not the least. The passions they are seated in the sensitive and material part of a man, and therefore have an immediate operation upon the body, being therefore called passions, because they make the body to suffer, they work a corporal alteration: Hence anger is defined from its effect, an ebullition or bubling forth of bloud about the heart; and thus grief, because it is so immedi∣ately seated in the body, is therefore said to be rottennesse to the bones, and it is said to work death, 2 Cor. 7. 10. But it was not thus with the body from the beginning, Adam indeed had such passions as do suppose good in the object, such as love and delight, though they were bounded and did not transgresse their limits, but then he was not capable of those passions which do suppose evil and hurt, as anger, fear and grief, for these would have repugned the blessed estate he was created in; but since original sinne hath made this violent breach upon the whole man, the body is become the foaming and unquiet sea, while tempests and storms blow upon it, How quickly do these passions of love, anger, fear and grief put the whole body out of all order? So that it is not fit to hear, to pray, to do any service for God; when we are to pray, we are to life up our hands without wrath, 1. Tim. 6. 8. and so without any other inordi∣nate motion, for these make an earthquake (as it were) in the body; These are like a rushing wind and fire, but not such as the holy Ghost will appear in; We may therefore lie down and roll our selves upon the ground with shame and confusion, considering what an unquiet, restless and disturbed instrument to the soul, our body is now become, sometimes anger that set it on fire, some∣times sorrow that is ready to drown it; Even as we read, Matth. 17. 15. the poor lunatique person vexed with the Devil, he did ofttimes fall into the fire, and oft into the water two contrary elements, but dangerous: Thus where passions do reign in the body; They oft fall into the fire of anger, and then as oft into the water of grief and sorrow; so that thy body is moulded accord∣ing to thy passion, even as iron heated appeareth no longer iron but fire. Sure∣ly the experience of this should grieve thee, and break thy very heart; How

many tempests and storms do arise in thy body daily; What whirlwinds of passi∣ons do carry thee away violently from reason and grace: Oh remember this was not in the state of innocency, neither will it be in the state of glory. Therefore be so farre from being proud of the beauty or strength of thy body, that the very thoughts of thy body, as now vitiated by original sinne may justly humble thee; and though Plotinus the Platonist (as you heard) was justly to be re∣proved for the hatred of his body, proceeding upon evil principles, yet Austin commendeth the modesty and humility of Paulinus, for when Sulpictius Severus sent to him to have his Image or Picture, Paulinus refused it, and that because of the pollution upon it by original sinne, and that the Image of God was now lost,—Erube copingere quod sum, non audeo pingere quod non sum—Durat enim mihi illud prime Adam virus paternum quo universitatem generis sui pater praevaricatus infecit; Thus he being ashamed to give the picture of his body, because contamnated by original pollution.

¶. 8.

The Body when sanctified is become no less glorious then the Temple of the holy Ghost.

FIfthly, Even the very body of a man, when sanctified, it become no lesse glori∣ous then to be the Temple of the holy Ghost, which doth demonstrate, that till a man be regenerated it is not such a Temple, but a dunghill or stie, wherein swinish lusts, yea and the Devils themselves do reside, as in their proper habitation. It is necessary to take notice of several things relating to the body, which the Apo∣stle mentioneth, 1 Cor. 6. 13, 15, 19. For having there spoken briefly to the di∣sputes that were then very prevalent about meats, the using or not using of our liberty therein, he giveth this remarkable reason against too much servency in debate thereof, because God shall destroy both belly and meats; These were corruptible things, and were but for a temporary use, and therefore their hearts should be more attentive to those things which are of eternal consequence, A necessary truth to moderate our spirits in disputes of that nature. Having done this, being to aggravate the sinne of fornication, which was then generally thought either no sinne, or very venial, he bringeth in some arguments that be∣ing general make against any sinfulness of the body as well as uncleanness; As 1. The body is for the Lord (that is Christ) and the Lord for the body; our body is intentionally not for any sinne, but the Lord Christ, and he demands it as a body dedicated to him; How powerfull should this reason be to make us watch against any bodily pollution whatsoever? 2. He argueth, Know ye not that your bodies are the members of Christ? Know ye not? He supposeth that this ought to be; If it were an undoubted received truth, That our bodies when regenerated do become members to Christ their Head; and if so, Shall I take the members of Christ and make them the members of an harlot? God forbid; He apprehendeth matter of trembling and abomination at such a thing, and this holds of every bodily sinne, Shall I take the eye of Christ, the ear of Christ, the tongue of Christ, and imploy it in any lusts or passions? God forbid. And at the 19^th verse he goeth yet higher, with a Know ye not again, that your bodies are the temple of the holy Ghost, which is in you, and which ye have of God? This doth denote an holy dedication of the body to God; So that every sinne committed in the body hath a sacriledge in it, with what purity, reverence and sobriety should we use our bodies, thus it ought to be; but take a man in his na∣tural condition, there is his whole body set apart to the Devils work, all the parts

thereof are to fulfill the lusts of the flesh; but when a man is regenerated there doth become an intimate and unspeakable conjunction, not only of our souls, but our bodies also with Christs body; so that he doth say, We are bone of his bone, and flesh of his flesh, but the body naturally is farre from any such mystical conjunction with Christ.

Lastly, The pollution of the body from the womb is seen, in regard of the senses of the body, which are the most noble parts thereof. They are the windows or gates to let in all wickedness; The greatest part of our impiety entereth into the heart by the bodily senses; The subordinate end of the senses were to be a preservation to the body, and to maintain the natural life thereof; but the principal and chief end was to be instrumental to the salvation of the soul: God gave us eyes and ears chiefly thereby to glorifie him, and to help forward the salvation of our selves; but how greatly are the bodily sences fallen from this principal end, Rev. 2. 7. and in many other places we have that expression, He that hath an ear to hear, let him hear; no man hath an ear to hear till God open it; and by that phrase is denoted, that the ear is principally for this use, to hearken to what God saith, and therefore Rom. 10. Faith is said to come by hearing; Thy ear is not given thee to hear stories and merry jests, chiefly for commerce with men, but to hearken what God out of his Word saith to thee; And so for the eyes, they are not to behold wanton objects, or to take delight in sights, but to behold the creatures, that thereby God may be glorified; Therefore our eyes, our ears need Gods grace to sanctifie them and prepare them for any heavenly duty, Prov. 20. 12. The hearing ear and seeing eye, the Lord hath made even both of them.

Let the Use be even to amaze and astonish thee with the thoughts of this uni∣versal pollution upon thee, the soul in all the parts thereof, the body in all the members thereof; Nothing clean and pure, but all over leprous and ulcerous, How canst thou any longer delight and put confidence in thy self? Why doest thou not with Job sit abhorring of thy self, and his indeed were ulcers of the body only, and they were a disease, but not sinne, whereas thou art all over in soul and body thus defiled, and that in a proper sinfull way? Oh that the Spirit of God would convince all of this sinne! The Prophet Isaiah was to cry, All flesh is grasse, and the flo••rer thereof fadeth away to prepare for Christ, but in that was chiefly comprehended, All flesh is sinne, and the fruit thereof damnation: What though this be harsh and unpleasing to flesh and bloud? What though many erroneous spirits deny it, or extenuate it, yet seeing the Scripture is so clear and evident, with which every man that hath experience of his own heart, doth also willingly concurre? Believe it seriously and humble your selves deeply, think not transient and superficial thoughts will prevail, as the weighnness of the matter doth require; If ever thy heart can be broken and softned, let it be discovered here, rise with the thoughts of it, walk with the thoughts of it, and leave it not, till thou find the belief thereof drive thee out of thy self with fear and trembling, finding no rest till thou art interessed in Christ.

CHAP. VIII.

Of the Subject of Predication; Shewing that every one of Mankinde (Christ onely excepted) is involved in this common sinne and misery.

SECT. I.

The Text opened and vindicated.

LUKE 1. 35.

Therefore also that holy thing, which shall be born of thee, shall be called the Sonne of God.

WE have at large (though not according to the desert thereof) described and amplified the subject of original sinne, wherein it is seated. By which it appeareth, that man all over is be∣come corrupted, both the totus homo, and the totum hominus, the whole man, and the whole of man. The next thing to be considered is the omnis homo, or the Subject of predication, as Divines call it; The former being called the Subject of Inhesion.

Our work then is to shew, That Christ onely excepted, every one of mankind is involved in this common sinne and misery, there is none that can plead any ex∣emption from it; For seeing it is made the peculiar priviledge of Christ to be so born, because conceived after a miraculous manner, it therefore necessarily followeth, that all others are comprehended under this guilt; Though you may see some men from the youth up, lesse vicious then others, more ingenuous and civil then others, yet even these are by nature all over sinfull; so that there is no such thing as a natural probity and goodness, of which the Socinians dispute, as in time is to be shewed; That it is the prerogative of Christ only to be freed not only from all actual sinne, but also original and birth-sinne is evident by this Text, which containeth an answer of the Angel Gabriel to the Virgin Mary, who with some trouble and amazement had questioned, how she should conceive a Sonne, who knew not a man? The Angels answer consisteth in the information of the manner, how it shall be, and the consequent issue, and event thereof; The Manner is expressed in the efficient cause, and his efficacy. The Efficient cause is said to be the holy Ghost, and the power of the Highest. A person not the vertue only of God, as the Socinians blaspheme, as appeareth ••n that we are baptized into the name of the holy Ghost, who is reckoned one

of the three with the Father and Sonne, as also by the personal operations and characters attributed to him, which cannot be cluded with the figure of a Proso-〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as some endeavour: It is true, The works of God ad extra, are com∣mon to all the three Persons, yet there is a peculiar order and appropriation, and therefore the preparing and forming of Christs body out of the Virgin Mary, is peculiarly ascribed unto the holy Ghost.

The Efficacy is set down in two words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is to be understood of the operation of the holy Ghost, not his essence, for that is every where; The like expression, though to another purpose is Acts 1. 8.

The second word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, concerning which there is more difficulty; The word in the New Testament is applied to a Cloud covering a man, with a Dative Case, though Favorinus and Stephanus make it to have usually an Ac∣cusative, Matth. 17. 5. Mark 9. 7. and Acts 5. 15. such an overshadowing, as they expected virtue and efficacy thereby; So Heysichius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Old Testament by the Septnagint it is often rendreed for defence and pro∣tection, because in these hot Countreys the shadows of trees were a great pre∣servation against the extream scorchings of heat; And in this sense rather then in any other, we take the word in the Text, that the holy Ghost should protect and defend her, not only in the inabling of her against nature to conceive with∣out a man, but also against all accusations and dangers she was to be exposed unto by this means; Thus Virgil used the word,

Et magnum Reginae nomen obumbrat.

Others which may be additional to the former, render it, The holy Ghost shall fill her with glory, therefore she is said to be highly favoured; And thus also among Poets the word is said to be used,

Olympiacis umbratur tempora ramis, Stat.

Some make it to be as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if the meaning were the holy Ghost should (as it were) pourtray and draw the lineaments of the body Others make it an allusion to the hen, which by covering her egg, doth by the heat thereof produce a live young one, to which also the Scripture is said to allude, Genes. 1. 2. when it is said, The Spirit moved (or was incumbent) as the water; Thus by the power of the holy Ghost in an unspeakable manner, the body of Christ was formed of the mass, and fleshly substance administred by the Virgin Mary; But this we are to take heed of, lest the mind of man should apprehend any indecent thing in this great mystery; Therefore Smalcius the Socinian, his assertion is to be rejected with great abomination, that feared not to affirm, That by this expression is secretly and modestly implied the work of the holy Ghost, as supplying the place of a man, his blasphemous and abomi∣nable expressions, I shall not relate (Smal. refut. Smigl. cap. 17, 18, 19.) We shall then keep to the first interpretation understanding it of Help and Protection in this wonderfull work.

The second particular is the consequent and event thereof, which is ex∣pressed;

1. By note of Inference.

2. The Subject. And

3. The Predicate.

The Subject is, That holy thing which shall be born of thee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Pre∣sent for the Future, though some apply it not so properly to the conceiving, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so Christ is called; the Neuter gender is emphatical, for though it be sometimes put for the Masculine, as 1 John 5. 4. yet here it is emphatical to shew the extensiveness of Christs holiness, that he is all over holy, having not the least spot of sinne, and that not only as God, for so he is essentially and

infinitely holy, nor only by the personal Union with the Godhead, but in his humane Nature, both originally having no natural sinne in him, and habitually and also actually, in which sense he is every way holy.

The Predicate is, He shall be called the Sonne of God, that is, he shall be in∣deed so, and also famously and publiquely declared to be so. And

Lastly, There is the note of Inference, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Therefore also. At this the Socinians greatly catch, for they denying Christ to be the Sonne of God by eternal generation, say, That he is called the Sonne of God for many other Reasons, whereof one is gradual to another; so that he was not com∣pleatly the Sonne of God, till after his Resurrection, when he was indowed with that glorious power God had given him, sitting down at the right hand of God.

Now the first reason, why Christ is called the Sonne of God, is (say they)

not because of any eternal generation from the Father, as if he had been God before he was man from all eternity,

but from this miraculous and wonder∣full production in time; And they affirm,

Nothing can be plainer, because when he had said, The holy Ghost should over shadow her, then is added, There∣fore he should be called the Sonne of God.

The Remonstrants they do (or at least seem to do) hold Christ to be the Sonne of God by eternal genera∣tion,* 1.14 and also to be called so for other causes also, as (viz.) by this miracu∣lous production; And it may not be denied but Maldonate the Papist doth plead for this, as the reason in the Text, why he should be called the Sonne of God: So that (saith he) if Christ had been a pure man, yet by this miraculous production, he would have been made the Sonne of God. But Gontzen his fellow Jesuite doth answer his reason; Zanchy also is too liberal in this point, acknowledging that Christ is here to be called the Sonne of God, because of this miraculous communication of an humane being to him. But his is no wayes to be received, for the note of inference is not from the holy Ghosts overshadowing, as a cause of his filiation, but as from the sign; It is (I say) an argument not from the cause, but the sign; so that the meaning is, This extraordinary way of conceiving without a man, is a sign that he is the true God, who was before promised by the Prophet Isaiah, Chap. 9. That a Virgin should conceive, and his Name should be called Immanuel, God with us; For that there is a respect to that Prophecy, appeareth plainly by Mat. 1. 23. And indeed it must needs be so, for Christ is never called the Son of God, because born of a woman, though in a miraculous manner, but the Sonne of man alwayes; And if this Exposition should be granted, Christ would have two filiations, one as whereby he was made the Sonne of God, and another as whereby he was made the Sonne of man. It is also absurd to say, Christ may be called the Sonne of God for several causes, when there is one true and proper one, he that is a Sonne by natural generation, cannot be by Adoption, or any other adventitious cause.

Again, That particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is urged both of old and late, That also which is born of thee, &c. implying, that he had no other being, though now he assu∣med this.

Thus you have the Text vindicated, only one thing more is to be observed, the expression used by the Angel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Which shall be born of thee, doth fully demonstrate, That Christ had a body framed by the holy Ghost of the substance of the Virgin Mary, that he had not a phantastical body, neither did he bring a body from Heaven, and so passe through the Virgin Mary, as some of old and late have dreamed; Therefore Marcion who denied the true body of Christ, and thereby also his Conception and Nativity, did wholly evade this Chapter of Luke, and would not receive it as Canonical, being cal∣led by Tertullian, Mus ponticus, because of his corroding and gnawing out of

Scripture, as he pleased, when he saw any place make against him. The words thus explained, Observe

That Christ onely is born holy, and that all the rest of mankind is polluted with sinne. It is a saying, Exceptio format regulam, if then Christ be exempted, so that it is his peculiar priviledge, then certainly all the rest are included: As there are some, who make all men pure by nature; So some have blasphe∣mously vented, That Christ had original sinne: Yea a Remonstrant writeth, That the humane nature of Christ had that fight and conflict in it which is between the reason and the appetite, which we say must necessarly be sinne. The Socinians they affirm, That Christ had a holy of sinne, but then by sinne they mean onely infirmities and weaknesses, not that which is truly so, for this alledging, Heb. 7. 27. Heb. 9. 28. The true meaning whereof we shall give anon, But with Christians we need not long to insist upon the proof of this, That Christ was without all sinne, either original or actual, typified therein by the High Priest in the Law, who had this written upon him, Ho∣linesse to the Lord, and therefore he is not onely holy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He that sanctifieth and maketh us holy by his bloud; And therefore the Apo∣stle demonstrateth his preheminency above all the Priests of the Law, That they were to offer for their own sinnes as well as for the sinnes of the people, but so it was not with him, if he had had sinne in him, he could not have been our Saviour, but he would have needed a Saviour himself; yea Dan. 9. 24. he is called Sanctum sanctorum, the Holy of holies, or most holy: And to this truth the Scripture speaketh clearly, not onely when it saith, That be knew no sinne, and that no guile was found in his mouth, which happily might be thought to be limited only to actual sinne, (but also as to the original and ra∣dical evil of mans nature,) that though he be a man of like nature with us, yet sinne is still exempted, Rom. 8. 3. He sent his own Sonne in the likenesse of sinfull flesh, not in the likeness of the flesh, for he had our true flesh upon him, but in the likeness of sinfull flesh, he had not the sinne of our nature, though he had the nature it self: As the brazen Serpent was like a Serpent, but it had not the poison and venom of a Serpent; And certainly speaking this as the peculiar commendation of the Sonne of God sent into the world, it plainly evidenceth that all other are indeed sinfull flesh, and not onely in the likeness of it; Now he is said to be in the likeness of sinfull flesh, because he was sub∣ject to misery and death, which is the reward due to sinners; We have like∣wise a comfortable place, Heb. 4. 15. for Christs holiness is the foundation of all our consolation; This is that which we must rest upon under the ac∣cusation of the Law, under the strict demands of justice, when God shall require, that righteousnesse we once had or call for that purity, which the Law doth command, our support is this, though we have not a perfect holinesse, yet Christ our High-Priest and Surety hath; and to this end is that place, when the Apostle had shewed, we had an High Priest who was touched compassion∣ately with a sense and feeling of all our infirmities, and that he was tempted in all things like unto us, he addeth, but without sinne; That temptation is not meant of enticing to sinne, but it is as much as exercise and affliction, he was subject unto the common miseries of mans nature; yea the Apostle meaneth more, not only the substance of mans nature, but the affections and qualities there∣of, he had grief and fear upon him, onely all these were without sinne; And this is to be our comfort, that in all the miseries, all the oppositions he confli∣cted with; yea in all those soul-affections and agonies, even when he cried out, My God, my God, why hast thou for saken me? yet still there was no sinne, now all this was for us, we needed a Saviour that could in an holy manner work out our redemption for us; So that it is not our inherent holiness, but Christs holiness that we must trust to, when we have to do with God. We have

the Apostle also again considering this property of our High-Priest, because it is so usefull, Heb. 7. 26. It behoved us to have such an High-Priest, who is holy, harmless, undefiled separate from sinners, How many glorious properties are here? The Socinians (Schlitingius in locum.) would apply this to Christs condition in Heaven, his immortality and glory there, expounding this holi∣ness and harmlesness not in respect of grace inherent, but freedom from infir∣mities and miseries, because it is added, Made higher then the Heavens; But these properties do belong to him while on earth, with relation to what he shall have hereafter, for that sheweth Christ is above Angels, and that no Angel could be our Mediator; Now those several properties in Christ signifie the same thing, only the last is very emphatical, Separate from sinners, not that he was not among sinners, while he was in the world, but this sheweth, that he was segregated, or divided from all men in respect of the sinne of their natures, though he communicated with them in their natures; and therefore, though happily some High-priests, as Aaron might be holy and unblameable, yet none of them was separate from sinners. These places may abundantly confirm this fundamental Article, That Christ only was pure from original sinne, and that all those who deny original sinne, make Christ to have no priviledge in this re∣spect, but that we are all alike, pure in respect of nature; Well then, How shall we understand those places, Heb. 7. 27. where it is said, Christ needed not to sacrifice first for his own sins, and then for the peoples, for this he did once, when he offered up himself? The Socinian Expositor Sci••laingius maketh this to relate to both the particulars going before, He offered up himself once for his own sinnes, and for the people, and at the first sight it would seem so. But you must know that the later clause (viz.) This he did once, doth relate to the last passage on∣ly, He once offered himself for the sinnes of the people, for if it should be con∣nected with the other passage, it would be contradictory to the Apostles scope, which is to shew, that he was separate from sinners, and therefore had no cause to offer for any of his own. The other Text is, Heb. 9. 28. where it is said, Christ shall appear the second time without sinne, which might seem to imply, that he had sinne in the first coming; but the Text doth not speak of any sinne of his own inherent in him, but of ours which was laid upon him, as the Apostle saith, He who knew no sinne became sinne, 2 Cor. 5. 21. And indeed to say with the So∣cinian, That Christ offered for his own sinnes, that is, his bodily infirmities, is a most absurd expression, for all Sacrifices were for sinne properly so, or le∣gally, and in a typical sense, not for what was a meer affliction or bodily mise∣ry; So that from these things we may undoubtedly conclude, That Christ and Christ only of all mankind, is not polluted with this original contagion.

Let the Use then be to humble every one under this truth, thou hearest none is free; Therefore let every one say, I am the man that am by nature the child of wrath; I am the man that was conceived and born in iniquity; This parti∣cular appropriation should astonish and amaze thee; In thy brest hath the spawn of all evil, there is a fountain of all impiety; What miserable objects are those persons who have cancers and wolves breeding in their brests, that live to see themselves dead (as it were) that do behold themselves as so many carkases, yet thy condition is farre more miserable, who hast this original sinne consuming soul and body also; Think not that any greatness of birth or nobility doth deli∣ver thee from this universal pollution, as sure as thou art a man so surely a pol∣luted and sinfull one.

SECT. II.

CHrist (we heard) had this peculiar prerogative alone to be the holy one, the contrary in the Text is true of every one born in a natural way; To every mother, we may say, that unholy thing which shall be born of thee, shall be called the child of the Devil, for it is by nature the child of wrath, only it may seem difficult to give the reason why he is exempted; for seeing he is a man ejusdem speciei of the same nature with us, and though he had his humane nature in an extraordinary manner by the over-shadowing of the Holy Ghost, yet that doth not hinder but he is a man as well as we are: Even as Adam was made a man after a different manner from his posterity, they by generation but he by won∣derfull production out of the earth in respect of his body, yet we are men of the same kind with him; seeing then Christ was a man though he had a different original from us, will not that necessarily involve him in Adam's sinne? And if it be said that the power of the Holy Ghost sanctified that corpulent mass of which Christs body did consist, that may happily free him from original inhe∣rent sinne, but how can it from original imputed sinne? Must not Christ be said to sinne in Adam though he had no inherent defilement because he was a man? yea the Scripture doth not only make him a man, but calleth him the seed of David and of Abraham, that he came out of their loynes, and which is more, Luke reckoning the genealogy of Christ by his humane nature doth carry it up to Adam making him the son of Adam, and if the son of Adam how could he not but sinne in Adam by imputation, though he had none by inhesion. This consideration hath so much strength, that Bellarmine though he is labo∣rious to prove that the Virgin Mary was exempted from original inherent sinne, that she had an immaculate conception, yet be confesseth she had origi∣nal imputed sinne that she sinned in Adam, because she was in Adam.

To answer then this Objection about Christ. The Arminians (as you heard) glory in their invention of Arminius, as if he only had found out the true answer to this, and not the Reformed Divines; The reason (saith he) of Christs immunity from all sinne by Adam, was because Christ had his being not by vertue of that original blessing, Increase and multiply, but by a special promise made after Adam's fall; so that Christs being is not supposed till Adam had fallen, and then upon a special promise (viz.) The seed of the woman to bruise the head of the Serpent, Gen. 3. 15. Christ is to become man; Thus Christ could not be any way included in him. This hath some truth in it though the answer be not every way cogent; for Isaac was born (as we argued formerly) by a special promise, there being no possibility for his existence in a natural way, yet he was born in original sinne; and although to me it seemeth most consonant to Scripture, that Christ would not have been made man, unless Adam had fallen, because the end of his coming into the flesh is said to be a Saviour and a Redeemer; yet there are men of great learning that hold, Christ would have been made man howsoever, though Adam had stood, and to such this reason would be of no great validity. But it must be confessed, that Christ could not be included in Adam, for the Scripture maketh him a publique per∣son, and head to believers as Adam was to all men; hence he is called the se∣cond Adam, so that Christ was a publique person and head as well as Adam, and one publique person especially in an opposite way could not be represented by another; Though this be so, yet we shall adhere to the Answer that is com∣monly given by Reformed Divines, That Christ therefore was free from sinne, because conceived in that miraculous manner, and though he had his being in respect of his corpulent substance from the Virgin Mary, yet this was ma∣terially only, not by way of efficiency, and any active disposition; so that

Christ could not be said by imputation to be in Adam, seeing there was no efficient disposition in Adam's posterity to cause his humane being. That is justly rejected as a fond conceit of Galatinus and others, who that they might maintain the flesh of Christ to be free from sinne, as well in himself as parents, affirm,

That God did in Adam design and seperate as it were some part of his substance, that it might be preserved from the law of sinne, and that this was successively transmitted even to the Virgin Mary, that so of it Christs more pure body might be formed; of which absurdity see Ferrins Sckolastic. orthodox spec. cap. 21.

Let us now consider this Doctrine as it is exclusive of all other of mankind, only Christ (we say) is free, all the rest born of mankind in a natural way are all over defiled with this native pollution. To clear this I shall proceed by se∣veral Propositions.

First, That the only way by which original sinne as inherent is communicated to Adaems posterity is by natural generation; Not indeed by generation simply, for that is by Gods institution, and a good thing in its kind, but by the genera∣tion of a man that is fallen and corrupt; some few have thought that if Adam had not fallen, Adams posterity would have been multiplyed not by gene∣ration but by some other way, which is a most irrational conceit: If then Adams children abiding in integrity had been by generation, then thereby would have been conveyed original righteousness, and an holy nature, as there is now a sinful and impure nature; original sinne cometh then to us by gene∣ration from sinful parents; so that if God should miraculously create some men de novo, make children to Abraham out of stones, these would have no ori∣ginal sinne; neither if they should beget children would original sinne be trans∣fused to them, because these would not be in Adam as a corrupt root; as for such a Question, What if God should make a man or woman out of the rib, or shoulder, or any other part of man now fallen, as Eve was at first made of a rib, whether such a person would have original sinne? It is a question of needless cu∣riosity, and so no Answer is to be formed to it: This is enough, That the or∣dinary way and meanes whereby we become polluted in sinne is, because we are begotten and born of sinful parents, as David acknowledgeth, Psal 51. Austin indeed limiteth it to the libidinous disposition of mankind in begetting of children, he seemeth to lay the whole cause upon that, but he is carried out too immoderately in that point against the Pelagians; for though parents should have no sinful actual lust, yet because they are sinful originally, this is enough to infect their posterity; and if this were so, it would follow, That godly parents the more sanctified and mortified they were, they would have children less infected with original sinne, then the children of those who are grossely wicked and unclean; It is then because we are born of parents pollu∣ted by Adam, that we also are polluted; as for that famous Question how ori∣ginal sinne should be communicated to the soul of a man by generation, seeing that is created? we have already spoken to that: The summe whereof is, That though we are to conceive of the soul, as pure, while coming from God, yet considering it in termino, as the part of man who descended from Adam, so it is polluted, not by any physical cause for that sinne cannot have, but a moral one, which is the first trangression of Adam; for although that hath had no being these thousand yeares, yet it is not requisite that a moral cause should exist to produce its effect. Because then the soul in the same instance it is created, it is also united, as a forme to the compositum, which is man, Therefore it is deprived of its primitive purity, not by any positive efficiency, but meerly ne∣gatively, God denying his image to it, because the soul is part of a man, it is corrupted; therefore if the soul were only an assistant form not inwardly compounding man, it would not receive pollution by generation. Hence

The second Proposition is, That the children even of holy and sanctified persons, who have their original sinne in the guilt of it quite taken away, and in the filth and power of it much subdued, yet they beget children in original sinne, and such chil∣dren are by nature the children of wrath as well as of the most profligate and wicked men. It is usuall with Papists and Lutherans to charge upon the Calvinists, that they deny original sinne in part (at least) because they affirm, That the children of believers are holy; but herein they do either ignorantly or malici∣ously calumniate, for they say no more then what the Apostle speaketh in that famous place, 1 Cor. 7. 15. Else were your children unclean, but now are they holy; on the sense of which place I shall not here inlarge, having insisted upon it before; The summe of which then delivered is, That they are called holy, because of that external Covenant, whereby God takes believers and their seed into his family, so that they have not that uncleanness upon them which the children of Heathens have, but have a right of admission into Church-Com∣munion; so that this outward Covenant [holiness] may and doth consist with that inherent natural pollution that they bring with them into the world. And although parents be never so eminent in holiness, yet their children are full of sinne, and so obnoxious unto the wrath of God; and the reason is, be∣cause they are fathers to their children, not as godly, but as men, and original sinne is the consequent of mans nature, whereas the parents grace is a personal excellency, and so cannot be transmitted: Even as learned parents do not con∣veigh learning to their children, but they are born in ignorance as well as others; Those known similies of Augustine are full to this purpose, A Jew that was circumcised, be begat children not circumcised, but uncircumcised and the seed in the ground, though sewen without huskes, yet it produceth corn with huskes; seeing then holiness is a personal qualification of the parent, and original sinne the common consequent of mans nature inseperable from it, no wonder if parents, who are the children of God by grace, beget children of wrath by nature. Hence

The third Proposition is, That if any Infants should be converted even in the womb, yet we may truely say of them, that they are by nature polluted with sinne, and deserve the wrath of God, for what they have by meer grace, doth not take away, but suppose they have sinne by nature: There are two instances in Scripture of Infants, that might be thought to be freed from original sinne; The first is of Jeremiah cap 1. 5. where the Lord saith to Jeremiah, Before I formed thee in the belly I knew thee, and before then camest forth out of the womb I sanctified thee, and I ordained thee a Prophet to the Nations. But

First, Every one may easily see this is nothing to the Prophets conception or birth in sinne, for what is said here in the Text, is attributed to Jeremiah before any of these; so that all that could be prooved from hence would be, that Je∣remiah had no original sinne, either before he was conceived or born, and who saith a man hath original inherent sinne before he hath a being? But

Secondly, There is a two-fold sanctification, the one by setting a part to an office, and the other by making internally holy through renovation: now the Context is clear, that this Verse speaketh of the former sanctification, (viz.) That God had from his very beginning, while in the womb, purposed and de∣creed, that he should in time be a Prophet to preach to the people of Israel, for that is expresly added, to shew what kind of sanctification he meaneth, I ordained thee to be a Prophet to the Nations; we have two expressions like this, one to the Prophet Isa. 49. 1, 5. which though in an eminent manner is to be ap∣plied to Christ, yet was in some sense also true of the Prophet, The Lord hath called me from the womb, from the bowels of my mother hath he made mention of my name: And again, The Lord formed me from the womb to be his servant: This is spoken of the office he was set apart unto; The other instance is, Gal. 1. 15. Paul saith of himself, That God had seperated him from his mothers womb, that

was not surely from original sinne, for he speaketh immediately before of the sinfulness he had once been guilty of; but his meaning is, he was separated from the womb in Gods Decree to be an Apostle of Jesus Christ, though for a long while he was a persecutor of his Church; Thus you see it is the former sanctifi∣cation the Apostle speaketh of, and not the latter, and if we do suppose that Jeremiah even in his mothers womb was then also sanctified in the later way (for none can deny, but that even then God might renew his nature by grace) yet that will not exclude him from sinne but necessarily suppose it, for he that needed to be made holy in the womb, it is plain he was sinfull in the womb; Ludovicus de Tena. who handleth this Question about Jeremiah (lib. 2. Isa. scrip. diffic. 12^a) concludeth, That by this expression is meant the cleansing of Jere∣miah from original sinne in the womb of his mother, and in debating arguments pro & con, doth refuse that interpretation of the deputation of the Prophet to his ministerial office, because otherwise here would be no more peculiar thing promised to Jeremiah: And making an Objection to himself from Austin, Renasci per gratiam supponit nasci per naturam, whereas Jeremiaeh is thus sancti∣fied before he was born, therefore we cannot understand it of regeneration; He answereth it thus, That their is a nativity in the womb, for the person hath a being before his local egress, and such a birth is enough for regeneration; by which it appeareth, that if this should be interpreted of Jeremiah's purgation from original sinne, (which is not probable) it doth not incommodate us. And so we come to the second example, and that is, John the Baptist, while in his mothers womb, of whom we read this admirable thing recorded by the E∣vangelist Luke, cap. 1, 41. that when Elizabeth was saluted by the Virgin Ma∣ry, The babe leaped in the womb, which is repeated again, v. 44. Assoon as the voice of thy salutation sounded in my eares, the babe leaped in my womb for joy; now you must know, that this great motion of the child was not in a meer na∣tural way, as sometimes children may do in the womb, when the mother is greatly affected, but it was in a divine and supernatural way, even as Rebeckah, when her twinnes did strive in the womb; this was an extraordinary progno∣stick caused in a supernatural way by God. And although Calvin on the place saith,

That it is natural to the fruit of the womb to leap or move, when the mother is moved with joy, yet he acknowledgeth that Luke doth here note some extraordinary thing, and that this leaping was by the secret motion of the Spirit of God;

which doth detect the horrible impudence and slander of Maldonate, who is not ashamed to say,

That Calvin doth own nothing be∣sides what is natural in this,

for which (in derision) he calleth him pius autor, we see by this, how little we may trust such men. We must then conclude even the babe at that time was affected with joy upon the Virgin Mary's coming to his mother; and this supposeth, that the child also was filled with the Holy Ghost; yea v. 15. it is expresly said of John, That he should be filled with the holy Ghost from the womb: But if this be granted, then it is greatly controverted, Whether the babe did this with sense and knowledge that Christ was present; or whether it was by the motion of the Spirit of God in the child, that knowing nothing at all? There are probable arguments on both sides; The Lutherans they do greedily imbrace that opinion, that maketh the child, while in the womb to have actual faith and knowledge of Christ, and from thence they do peremptorily conclude, That Infants have actual sinnes, and that they may have actual faith and other graces; but this is against experience, and if we do grant, that John had such actual knowledge of Christ, yet this was extraordina∣ry and miraculous, and must no more be attributed to all children, then speak∣ing to all Asses, because Balaam's once did. Many Authors conclude that John did rejoyce with some sense and apprehension, and for this reason he is said to be filled with the Holy Ghost, and joy must arise from some knowledge and

apprehension: neither (say they) will it follow from hence that he did not loose this actual knowledge afterwards, but had it alwayes while an In∣fant, for we see the Prophets (though men grown up) yet had not the spirit of prophecy at all times. But come we to our business, Let it be granted, that John had actual faith, that he was filled with the Holy Ghost, that doth not hinder, but that by nature he was a child of wrath and full of sinne; for this grace is bestowed upon him when by nature sinfull, and doth no more argue he had no sinne in him before, then persons grown up have not, when the Holy Ghost was poured on them: And although it be said, He was filled with the Holy Ghost, that doth not imply, that all sinne was wholly taken out of him, no more then the Apostles and all others were quite purged from sinne, when they are said to be filled with the Holy Ghost. Besides the Scripture (as Calvin considereth well) doth not say, John was filled with the Holy Ghost in the womb, but from his mothers womb, which he thus expounds,

That John the Baptist did betimes, even from his Infancy manifest what an excellent Prophet he was like to be, because the Spirit of God did even then give many Demonstrations thereof,

and thus (though not so extraordinarily) God sometimes doth give to some his sanctifying Spirit even from the cradle almost, they begin betimes to put forth many excellent signs of that grace, which will flourish more in their elder yeares. Timothy from a child is said to have the knowledg of the Scriptures from a Child, 2 Tim. 3. 15. And some have the fear of God planted so early in their hearts, that they cannot know any remarkable time of their conversion, yea they cannot remember but that alwayes they had such a tenderness about sinne, and love to good things, yet we must not think for all this, they were not born in sinne; we must not say of them, as was said of Bonaventure for his hope∣fullness in his youth, In hoc homine non peccavit Adam; No, these have by nature the same seed of all impiety, and their younger yeares would have demonstrated this poison, as well as it doth in others, but the grace of God doth prevent: Oh let such Obadiah's that can say, They feared God from the youth, admire the goodness of God to them! he might have suffered that original sinne in thee, to make thee wallow in such mire and filthy lusts, as other young persons do: Oh take heed of thinking thou hast a better nature then they, that thou hast not so much original sinne in thee as others! but walk humbly, lest God sometime or other leave thee to let thee see what is in thy heart, that all the sparkes of original sinne are not put out, and then, though to thy great grief thou be con∣vinced there is a such a thing in thee.

SECT. III.

IT is the peculiar and incommunicable prerogative of Christ alone in respect of his humane nature, to be exempted from original sinne (as you have heard) And therefore it's an inseparable and inevitable property following every one of mankind: As it is said of Justification by Christ, Bond and free, Jew and Gre∣cian, all are out, Gal. 3. 28. So there is neither rich or poor, Christian or Heathen, Noble or ignoble, civil or prophane, male or female, but all are one in original sinne, because all are of Adam by natural generation, and thereby original sin is propagated to all, which Doctrine is to be explicated in more pro∣positions. And

First, Though our natural generation from corrupted Parents, be the means by which we all are born polluted and depraved, yet this doth not exclude the justice of God, and his righteous Decree, that from a sinfull fountain shall arise such polluted streams, from such a bitter root also bitter fruit, but doth necessarily presuppose it. So that the just judgement of God in punishing of all mankind, for Adam's first transgression must alwayes be acknowledged, and we must not separate the natural propagation of sinne from the sentence and Decree of God; For if this were the only reason, that we became guilty of Adam's sinne, because in his lions, then all Adam's other sinnes should be made ours, as well as that first act of disobedience in eating of the foridden fruit, and the sinnes of our immediate parents in whose loines we were, should be transmitted to us, as well as Adam's; yea happily, if this were so, then the longer original sinne hath been propagated, it would still grow more evil, and thereby men in the later age of the world become more polluted with original sinne, then men in the former age; but Cain and Abel, who were the imme∣diate off-spring of Adam, were as deeply plunged in this native defilement, as any are now. Therefore some learned men, though in this Controversie they do allow the phrase of the Propagation of original sinne, because commonly used, yet would gladly have a more commodious and fit expression; Hence they do more willingly use the word Traduction, or happily transmitting and transfusing; for the sinne is not properly propagated, but the humane nature to which original corruption adhereth, because we have not that so properly from our parents, though by them, as of Adam; for the reason why upon the conjunction of soul and body an Infant is immediately defiled with sinne, is not because born of such parents, but because of Adam; and therefore though they be the cause of being a man, yet Adam is of being a sinfull man; So that as all the lines from the circumference do equally meet in the center; Thus do all mankind in Adam, and he that is now born, doth as immediately partake of Adam's sin, as Cain did, though so many thousand years ago born immediately of Adam; Original sin then doth not in length of time either increase or de∣crease, but we all have our polluted natures, as polluted, directly from Adam, and immediately, though as nature from our parents, and so administer the sub∣ject to which original is applied, and so in a remote distance from our common parent; Let not then any man think, what should we trouble our selves with Adam's sinne, and complain of him, who lived so many years ago? What is his transgression to us, who live so many generations after him? For thou hast this natural pollution, as immediately from him, as if thou hadst been his immediate son, neither is thy parents sinfulness communicated to thee, simply because thy parents, but because Adams, who was the common pa∣rent; This rightly considered would affect us as much as if we had lived immedi∣ately upon Adam's fall, neither would the space of so many years since his trans∣gression at all abate our sad and aggravating thoughts of it.

SECT. IV.

Whether the Virgin Mary was born with Original Sinne.

IT being thus the nature-sinne,* 1.15 and not a personal individual one, it is very absurd, either from a preposterous admiration, or some other respect to exempt any born in a natural way from this birth sinne. In this way we find the Papists greatly offending concerning the Virgin, out of a sinfull admiration of her, thinking thereby to honour Christ: Some of them do peremptorily conclude, That the Virgin Mary was born without original sinne, and thereupon they keep the feast of her Immaculate and undefiled Con∣ception: Yea some have gone so farre as to say the Virgin Mary's mother, was also without original sinne; And if we proceed upon their principles. Why should they not affirm so? For as they say, It is for the honour of Christ to have a Mother without original sinne, so it would be for the honour of the Vir∣gin, to have her Mother without sinne likewise. Now (I say) some of the Pa∣pists determine, That the Virgin Mary was conceived without sinne. Trithe∣mius his great zeal and devotion in this point, is abundantly declared by him in his Tractate of the praises of S. Anna, especially Chap. 7. yea he is so confi∣dent in his assertion of the immaculate Conception of the Mother of Christ, that he saith, Si erramus pietas (imo Deus ipse) est in causâ; Piety, yea God himself is the cause of it. It hath been a very hot Dispute between the Deminicans and the Franciscans. Bellarmine goeth a middle way, he will not have it an Article of Faith to believe she was thus pure, but yet he saith, It is a most pi∣ous opinion, and therefore, he giveth several Arguments for it: But Estius saith in Rom. 5. the Scriptures and ancient Fathers speak exclusively, that none but Christ was freed from original sinne; as if it would be an high offence in him to depart from them, though he doth not judge others. The late heretical Writer D. J. T. (as Austin would call him if alive, for he maketh every one that think∣eth not all mankind, except Christ, to be born in original sinne, so as the flesh of Christ and of other men should be of equal purity, to be Detectandus Hae∣reticus, Lib. 5. contra Julian. cap 9.) gloryeth in this; (Vnum Necessar. cap. 6. Sect. 6.) Concerning the Dispute between the Papists, which could never be ended upon their accounts, that he Alexander-like hath cut in pieces this Gordian-knot, Therefore he affirmeth, not only her, but all her family (and why not all mankind?) were free from it: but it is a Thrasonical boast, and withall full of falshood, for hereby original sin is wholly removed, made to be a meer Non ens; The Subject of the Question is quite taken away, so that by his principles, all the Disputations about original sin will be de non ente, as he acknowledgeth in some sense, a striving about a shadow; yea, and which is the most horrible, every one shall now be born as pure as Christ, in respect of his humane nature; There is no difference between Christ and all the rest of man∣kind, as in respect of their natural immunity from sinne. His Clemens Alex∣andrinus would have informed him better, when he saith, Stromatum lib. 1, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Word (that is, Christ) is only without sinne, for in all men it is imbred to sinne, whatsoever Clemens at other times may deliver about this original sinne, here he acknowledgeth it, and indeed it is easie out of the Ancients to bring con∣trary passages that seem to savour opposite Doctrines; But concerning this poisonous opinion, we shall have constant occasion to treat of. As for the Franciscans and other Popish Writers, that plead for the Virgin Mary's purity, they can bring no Scripture, but urge some plausible reasons, as thinking

thereby to give her the more honour, especially revelations and miracles are strongly urged in this point; But the Scripture is to be our Rule in this matter, and there we see none exempted. Besides the Virgin Mary cals Christ her Savi∣our, which implieth necessarily, that she had sinne, yea she had also actual sins, as might be proved, although the Papists will not endure to hear of it; Neither doth this make to the dishonour of Christ, to be born of a mother that had sinne in her, for seeing he is separated from it, it is his greater glory that he alone is exempted: And besides, we see that the more Christ was debased and made low (but without sinne) hereby is he the more honoured as a Mediator: Hence it was that he was born of one that was very poor and mean, not of a rich and great person, as appeareth by the Sacrifice offered of two pigeons for her purification, he was also born in a stable, laid in a manger, all which demonstrate the lowliness of Christs humane being; Hence the Evangelist Matthew in re∣cording the Genealogy of Christ, doth name Thamar and Bathsheba whose un∣cleanness was famous, and yet hereby there is no dishonour to Christ, because the lower he humbled himself for our sake, the greater is his love demonstrated; and so his glory of a Saviour more exalted: This opinion of honouring Christ in an humane way, hath brought in several errours into the Church; for it was because of this in part, that the Marcionists denied Christ to have a true real body, they thought it ignominious to him to be born as other children are, and so in Popery there are marvellous legends, and wonderfull miracles feigned about Christ while an Infant; The surest way then to honour Christ is to keep close to his Word, and we see how one error begetteth another; for from the opinion that she was without original sinne, they have proceeded to horrible Idolatry, attributing that which is proper to Christ unto her, she is called the Mediatrix, she is called their hope; There is a Roman Psaltery full of blasphemy in this kind, turning Dominus into Domina, what is said of the Lordunto her the Lady: It is true, we do as she fore-told, acknowledge her blessed, among women; There was an high dignity bestowed upon her in being the mother of Christ, but she was more happy in having Christ in her heart by faith, then conceiving him bo∣dily in her womb: It is well observed by Cartwright in his Harmony, That whereas the parents of John the Baptist are highly commended as righteous be∣fore God, walking in all the Commandments of the Lord, Luk. 1. 6. there is no∣thing recorded of the holiness of the Virgin Mary, that hereby she rather then other women had this priviledge vouchsafed to her, as if thereby the holy Ghost would prevent that horrible Idolatry, which he foresaw would creep into the Church concerning her: As the Papists, so the Turks they do fondly and fool∣ishly boast of the impeccability of their Mahomet, insomuch that one of their learned men was forced to flie for his life, because he held Mahomet might have sinned a venial sinne if he would. (Vide Hornbeek summa. cent. de Mahume∣disme.) And although they do not say, Mahomet was born without sinne, yet they have a prodigious fable concerning him, That when he was a child of four years old, some Angels laid hold on him, and carried him into a mountain, where they diffected him, washed his guts clean, took out a black drop, which (they say) is in every man, as the seed of the Devil, and all this without any grief, and by this meant he was freed from sinne. It is most dreadfull to consider, what impie∣ties and impostures are in that Mahumetan Religion, and yet how greatly the propugners thereof have prevailed, and that where Christian Churches were plant••••; They have also their religious persons, which they call Nefesogli that they held are without sinne, yea that they are not born in an humane way of generation, of whose extasies they do relate very stupendious things; by which we see how greatly the Devil can prevail by bodily devotions, and such extatical raptures, as well as by traditional superstitions; The Devil doth not only by heresi and Idolatry, but also by devotions and strange bodily raptures prevail,

and inlarge his Kingdom. But these are so fabulous they are not worth insisting on. Theodoret (as Sixtus Senensis relateth, Annot. in c. 5. Rom) speaketh as if Seth, Euceh, Noah, and such eminent men were free from original sinne, as the Rabbins of Beaz, and others, that they were without evil concupiscence: But though these had the grace of God regenerating them, yet they were by nature full of sinne; and although when it is said, That the imaginations of mans heart were only evil from the youth, it is said of Noah, But he was a righteous man and feared God, and so found favour with him; This doth not inferre, that by nature his imaginations were not as evil as others, but only by the grace of God he had obtained a mighty change and translation from that natural condition.

SECT. V.

How absurd it is to exempt any from this Natural Pollution upon any ground whatsoever.

THirdly, Original sinne being thus a sinne of the nature, as it is absurd to ex∣empt any from it upon Theological considerations, so likewise from any Philo∣sophical niceties; For there are some that bring forth strange and paradoxal opi∣nions about the nature of man, and these will not have all men involved in A∣dam's sinne, for there is an anonimous Author (truly nullius nominis) hath a written book De praeadomitis, his whole scope is to shew, that there were men before Adam, though the Scripture doth not mention them, and he saith, A negative argument in matter of fact doth not hold; There were none, because the Scripture doth not name them; no more then we can say, Melchizedech had no father or mother indeed, because they are not mentioned, But Moses relateth what was in the beginning, and thereby doth exclude any before Adam, yea in the Scripture Adam is expresly called the first man, 1 Cor. 15. 45. There are others, and they would from Philosophy prove, That all men are not of the same kind, no more then birds and beasts, and therefore they did not all come from Adam; They instance in the Antipodes, in those that are in the other world or Hemisphere. The ancient Clement in his Epistle to the Corinthiant, pag. 29. speaketh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, worlds beyond the sea. But these all come from Adam, for Act. 17. 26. it is expresly said, That God hath made of one blend all Nations of men that dwell on the earth; Therefore we need not matter these fancies, no more then those that hold a world in the Moon, and men there; Paracelsus that gloried he would reform Luther, as Luther had the Pope (Vid•• Ludev. Crec. Syntag. cap. 28. pag. 811.) telleth us of men found in mines, and that there are Marini homines and Satyrs, who are capable of blessedness, and that Christ died for them, as a certain Satyr is said to the famous Ermit Anthony. Some also speak of men begotten in that unnatural way with beasts, that are beasts and men, have these original sinnes; But we are to despise all these nice∣ties; Neither are fancies to be minded against the clear Doctrine of the Scri∣pture, wheresoever there is the nature of man in a natural way, there the Scri∣pture pronounceth all obnoxious to this sinne.

The last Proposition is, That this original sinne is communicated to all mankind, although they have not sinned after the similitude of Adam's transgression; For you may happily think, it is indeed just with God to punish all such who sinne like Adam, that imitate him in his wickedness; But as for others, how doth that appear becoming the righteousness and mercy of God? Now for this we have a clear attestation, Rom. 5. 14. Death reigned over them that had not sinned after the similitude of Adams transgression; But what is meant by this description is

controverted. Those that leave out the negative, making it to runne affirma∣tively (viz.) Who sinned after the transgression of Adam, and also those who read it thus, Death reigned after the similitude of Adams transgression, upon those who did not sinne. As Verstius following Erasmus and Chrysostom, are not to be regarded; neither is that Exposition to be endured of that late Writer, with whom we have so often to do; As if the Apostle meant, That death relatively to Adams sinne had no effect further then to Moses, and there it ceased, for this doth palpably contradict the Apostle, 1 Cor. 15. 22. where by Adam all are said to die. Therefore by those who sinne not after the similitude of Adams transgres∣sion; Some understand it thus (viz.) not so capitally and atrociously as he did, for he sinned against an express Law; but the Apostle speaketh of such, who sinned without such a declared Law, as Hos. 6. 7. They like men have transgres∣sed (in the original) like Adam. Many Expositors make it the proper name of Adam, hereby the Prophet aggravating their sin, That as Adam in Paradise did voluntarily transgress Gods Law; So the Jews in the good Land God had given them, did treacherously against him. But Mercer rejecteth this, because in the He∣brew it is not C••hadam with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 emphatical, as it is commonly applied to Adam. There is such an expression in Job, which some understand of Adam, Job 31. 33. where it is translated, If I covered my transgressions as Adam, or as in the mar∣gin, After the manner of men: This interpretation may be admitted as part; but 2. we are to understand it more largely of all those who sinne without a Law revealed; for the Apostle had said, That sinne is not imputed, viz. (to a mans conscience) where there is no Law, men are apt to be secure in sinne, when there is no Law expresly threatning them; Now saith the Apostle, let none think so, For as death so sinne was in the world before Moses his time, though there was not such severe precepts against it; and therefore those who had not such an ex∣press command as Adam had, yet death and sinne was imputed to them; So that by this is understood, That all those who live out of the Church, all Heathens and Pagans, who have not the revealed will of God to walk by, even those who never heard of Adam, and so could not imitate him in sinning are in this clause comprehended.

Lastly, By this also is declared, That all Infants, though they cannot actually sinne, yet because of original sinne, death reigneth over them likewise, Though Calvin think the former sort chiefly aimed at, yet he confesseth Infants are herein included.

Thus we have finished this Text, the Doctrine whereof should make the world a valley of tears in respect of godly humiliation, as it is indeed in respect of mi∣series; As the shadow followeth the body, so should holy sorrow the truth of this point; Believe it and tremble, for it is every ones case, she out of thy self to that Saviour who delivereth from original sinne, as well as actual. This is most properly the sinne of the world.

CHAP. IX.

The Qualities or Adjuncts of Original Sinne.

SECT. I.

The Text explained.

GEN. 8. 21.

And the Lord said in his heart, I will not again curse the ground any more for mans sake, for the imagination of mans heart is evil from his youth.

I Have formerly treated on that parallel Text to this, Gen. 6. 5. but wholly to another purpose; Though therefore this be of great affinity with the former, yet I shall deliver altogether new matter from it.

From the two-fold Subject of original sinne, of Inhesion and Predication, I proceed to the consideration of the Quali∣ties and Adjuncts of it, and begin with this Text, which containeth a gracious promise from God never to bring such an universal deluge, or any other gene∣ral judgement upon the world for mans sake any more.

This promise is made a consequent of Gods Reconciliation with Noah, upon whose Sacrifice it is said, God smelled a sweet savour, speaking after the manner of men, not that God did regard the material Sacrifice, for the smell of that must needs be distastfull and unsavoury, but because Noah did it with a pure and holy heart, and withall chiefly, because this Sacrifice of Noah was typical of Christs sacrificing himself in time, by whom alone God becometh propitious; For Christs offering up of himself is said to be Ephes. 5. 2. A Sacrifice to God for a sweet smelling savour, which was chiefly in the Eucharistical Sacrifices, not that Christs death is compared to them only, as the Socinians would have it, but principally and chiefly to the Expiatory Sacrifices, as appeareth in the Epi∣stle to the Hebrews, only in Christs death, there was that which was in Eucha∣ristical Offerings, a sweet savour unto God, whereby he became propitious unto mankind; God being thus graciously pleased, we have this promise of God de∣clared in the Text, wherein is considerable,

First, The Cause of it, and that is Gods Deceree, The Lord said in his heart, that is an expression after the manner of men; For you must not conceive of God as changing his mind, or altering his purposes upon better considerations, or as if he took up a contrary resolution to that, when he intended to destroy the world, but this is wholly spoken to our capacity; By this is meant no more

then Gods purpose and secret Decree, which yet he manifested to the comfort of Noah, and therefore we have Moses recording of it.

Secondly, There is the object matter of this promise, and that is two-fold, I will not curse the ground, neither will I smite any more every living thing, as I have done; God cursed the ground at first upon Adam's fall, but this is meant of the Deluge, as appeareth by the other particular, for by that general floud it is conceived the ground was made worse then before; The meaning then is, That God will not bring any more universal judgement, not but that particular Towns or Nations may be consumed by water or other punishments, but there shall not be such a general one by water any more, no, nor any general punish∣ment; For what comfort would it have been to Noah, if that the world should be preserved only from drowing, if it might have been destroyed any other way; Therefore when at the Day of Judgement the whole world shall either be destroyed or renewed by fire, that will not be so much by way of punishment to the inhabitants, as to change its use, and to prepare for the great alteration, that God is then to make.

Thirdly, There is the aggravation of this mercy; God will do this, Though the imagination of mans heart be evil; This clause is to be considered, first as a Reason, then Absolutely in it self. If as a reason, then here is the difficulty ta∣ken notice of, how it can be made the ground why God will not destroy the world, seeing formerly Chap. 6. 5. it is there made the only reason why he would destroy it, can it be the motive for two contrary effects? Some there∣fore do not make it a reason at all, but part only of the description of Gods promise, he will not destroy the earth again for this sinfull disposition, but there must necessarily be some reason, either expresly or tacitly implied, for God is here declaring his purpose to take a more gracious and mercifull way, now that he had given such a dreadfull demonstration of his justice and anger against sinne already: Some then make the reason to be ab incommdo, that if God should destroy the world, because of mans original corruption breaking forth daily, there would never be an end, we should have flouds upon flouds; Therefore as the Psalmist saith, He remembreth that we are but dust, he knoweth our frame (Psal. 103. 14.) therefore he will not alwayes pour cut his wrath. Thus (say they) it is here, and this is probable: Others make it an Argument ab aeqno, to which Pererius inclineth, as if God did hereby declare, That being man is thus originally polluted, and incurably sinfull, as to his own power, therefore God would pity him; so that though formerly God looked upon it, as the matter of his wrath; now as the matter of pity being sinne maketh us mise∣rable, so some think David, Psal. 51. urgeth his natural corruption, as an Ar∣gument to move God to pity him, but this is not so probable, because this doth directly contradict Gods former proceedings, when his wrath was poured out on the world, because of this sinne breaking forth into actual rebellions; I ra∣ther therefore go with those that take the particle Ci adversatively, Although, God would not again destroy the world, although mankind was of such a cor∣rupt frame; and thus it is to be taken in many places, the neglect whereof hath caused many Disputes about some Texts of Scripture, whereas the rendring of this particle adversatively, would easily have cleared it, as might be shewed, if it were to my purpose. (Vide Tarn. Exerc.)

In the next place we are to consider the words absolutely, and they are very emphatical, the Heart, the Imagination, and is evil. In the former place, Chap. 6. 5. there is a greater aggravation, Every Imagination, and only evil, and all the day long; but one supposeth the other; here in this Text, in stead of continu∣ally, or every day, as in the Original, we have From the youth, and therefore doth more palpably demonstrate the original filth or all men by nature; Nei∣ther can the Adversaries to this Doctrine of original sinne put in the exception

to this place, as they did to the former, for there they would evade, by say∣ing, it was spoken of those evil and wicked men, who had in a more notorious manner corrupted all their doings; But how can they open their mouth against this place, for God speaketh this as true at that present of all mankind by na∣ture, when yet the great prophane ones were destroyed, and Noah with his fa∣mily was preserved? So that this is a perpetual and inseparable qualification from the nature of man, more than actual death; For Enoch and Elijah did not actually die, yet they were born with original sinne: As for some Exposi∣tors who would limit to the time of youth, when a man is past his Infantia and Pueritia, his infancy and childhood, arrived at his Adolescentia, his youth, that is not to be admitted, for the word is to be applied to his whole time since he was born; The word Nagnar doth signifie one cast or shut out, and properly belongeth to a new born Infant, and so doth signifie the tender Infancy of a child, although we grant that it is sometimes extended to the youth, as Genes. 37. Joseph is called Nagnar a youth, when he was seventeen years old feeding the flock. So 1 Kings 3. sometimes it's applied to a Disciple or Servant, be∣cause they were ordinarily young, 2 King. 9. Isa. 37. which the Septuagint render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and it is applied to Christ; and therefore whereas Acts 4. 27. it is rendred Thy holy child Jesus; Some think it better according to the use of the word, by the Septuagint, Thy holy servant, for so Christ is sometimes in re∣spect of his Mediatory Office, called the servant of God. But it is plain, that children are capable of sinne before their youth, and therefore we are not to limit it, but to expound if of their very first being in original sinne, which doth vent it self actually in after years. Some make the Plural number to be observable, they render it à pueritiis, as containing the whole age of a man from his tender years, till he be grown up. Hence Grotius will extend it to the very time from the womb, but then runneth to his Socinian Hyperbole, which hath been sufficiently confuted. To determine the time indeed, when Infants begin to be capable of actual sinnes, is very difficult, but that is not my work here.

Now though it is said to be evil from the youth, yet that is some limitation: It is not evil from Gods first creation of mans heart, not from its original being, and therefore the essence of a man is not evil: So that it is an horrible calumny of Tirinus the Jesuite upon this place, to say, That from this Text Luther and Calvin do inferre,

That the heart of a man is essentially evil;

Il∣lyricus his dotage is sufficiently disowned by them. As then the Leprosie got into the wals of the house, and that could not be scraped off, there was no way to get it out but by demolishing the wall, yet was not to be attributed to the Artificer that made the wall, but to some other supervenient cause; So likewise neither is original sinne, though now so closely adhering to mans na∣ture to be attributed to God, who first created mankind, but to Adam's volun∣tary Apostasie from God.

The Text thus explained, there are two Doctrines contained in it.

First, Original sinne is an heavy and grievous sinne.

Secondly, That there is a particular original sinne in every one, which breaketh out into its actings betimes. From which we shall take occasion to discourse of the equality and inequality of original sinne in every man. Let us begin with the first,

Original sinne is a most grievous and heavy sinne. In the Text is put an Al∣though upon it, God will not destroy the world, although this sinne be in man, implying, the infinite mercy of God, that is not provoked by this utterly to cut of mankind,

Hic est insiguis locus de peccato originali, &c. saith Lu∣ther on the place. This is a famous place concerning original sinne, which whosoever extenuateth (saith he) like blind men in the Sunne they do truly

erre,

and do not see what they daily doe, and may have experience of. It is from our senslesnesse and stupidity, or rather from our self-love and pha∣risaical disposition that we do not more afflict our selves under the apprehension of it, for this is the highest offence, the like whereof (said Luther) unless in the Devils cannot be found.

SECT. II.

The Aggravaiions of Original Sinne.

¶. 1.

Of Adam's Actual Transgression.

NOw for the aggravation of original sinne, we may speak either of A∣dams actual iransgression, which is our original imputed sinne, or of that inherent corruption which we have from our birth, and both do ad∣mit of great aggravations, It is true, some Orthodox Writers doe deny the imputation of Adam's actual disobedience unto us, as Josua Placeus, who bringeth many Arguments (Thes. Salm. Dis. de statu hominis lapsi ante gratiam.) but my work is not to answer them, I suppose it for granted, as a necessary truth. Concerning Adam's sinne, which is thus ours by im∣putation; Bellarmine maketh the Question, An sit gravissimum? Whether it was the greatest of all sinnes? And he concludeth, following the School∣men, that absolutely it is not, only respectively, Secundum quid, in some considerations, which he mentioneth. Bonaventure saith, It is the greatest sinne extensive not intensive. But we are to judge of the hainousness of sinne, as we see God doth, who esteemeth of sinne without any errour: Now it is certain, there was never any sinne that God punisheth, as he doth this; The sinne indeed against the holy Ghost, in respect of the ob∣ject matter of it, and the inseparable concomitant of unpardonablenesse is greater, as to a particular person, but this being the sinne of the com∣mon nature of mankind, doth bring all under the curse of God; So that we may on the contrary to Bellarmine say, That it is absolutely the high∣est sinne against God, but in some respects it is not. I shall be brief in aggravating of that (not at all touching upon the other Question) which hath more curiosity in it, (Whether Adam's sinne, or Eve's was the great∣est?) then edification: Because our proper work is to speak of original inherent sinne, yet it is good to affect our souls with the great guilt there∣of, for some have been ready to expostulate with God, Why for such a small sinne (as they call it) no more then eating the forbidden fruit, so many millions of persons, even all the posterity of mankind should there∣by be made children of wrath, and obnoxious to eternal damnation? Doth not the Pelagian opinion, that holdeth, it hurteth none but Adam himself, and his posterity, onely if they willingly imitate him, agree more with the goodnesse of God? But if we do seriously consider, how much evil was in this one sinne, which Tertullian maketh to be a breach of the whole Law of God, we will then humble our selves, and acknowledge the just hand of God. For

First, This is hainously to be aggravated from the internal qualification of the subject. Adam who did thus offend was made upright, created in the Image of God; In his understanding he had a large measure of light and knowledge; For though the Socinians would have him a meer I deot and innocent, yet it may ea∣sily be evidenced to the contrary: The Image of God consisteth in the perfecti∣on of the mind, as well as in holiness of the other parts of the soul: Neither did El••phaz in his discourse with Job, apprehend such ignorance in Adam, when he saith, Art thou the first man was born? Wast thou made before the hils?—Dost thou restrain wisdom to thy self? Job 15. 7 8. implying, that the first man was made full of knowledge; If then Adam had such pure light in his mind, this made his sinne the greater, yea because of this light some have proceeded so far as to make.Adam's sinne the sinne against the holy Ghost; but I shall not af∣firm that; Certainly in that Adam had so great knowledge, this made his of∣fence the more evil; hence because there was no ignorance in his mind, nor no passions in the sensitive part at that time to disturb him, his sinne was meerly and totally voluntary, and the more the will is in a sinne the greater it is: Hence Rom. 5. It is called expresly disobedience, By one mans disobedience; Yea learned men say, That this was the proper specifical sinne of Adam, eve•• diso∣bedience; For although disobedience be in a large sense in every sinne, yet this sinne of Adams was specifically disobedience, for God gave him a positive command meerly, that thereby Adam should testifie his obedience to him. The thing in it self, was not intrinsecally evil to eat of the forbidden fruit, it was sin∣full, only because it was forbidden; and by this God would have Adam demon∣strate his homage to him, but in offending, he became guilty in a particular way of disobedience.

Secondly, If you consider Adam in his external condition; His fin is very great, God placed him in Paradise, put him into a most happy condition, gave him the whole world for his portion; Every thing was made for his use and delight; now how intolerable was Adams ingratitude for so small a matter, to rebell against God? Therefore the smalness of the matter of the sinne doth not diminish but aggravate; he might the more easily have refused the temptation, so that this unthankfulness to God must highly provoke him.

Thirdly, The sinne was an aggregate sinne, It had many grievous sins ingre∣dient into it; It was a Beelzebub sin, a big-bellied sinne, full of many sins in the womb of it; his sinne was not alone in the external eating of the forbidden fruit, but in the internal causes that made him do so; There was unbelief, which was the foundation of all the other sinfulness, he believeth the Devil rather then God; There was pride and ambition, He desired to be like God; There was apostasie from God, and communion with him; There was the love of the crea∣ture more than of God, and thereby there was the hatred of God: Thus it was unum malum in quo omnia mala, as God is unumbonum in quo omnia bona.

Lastly, (Not to insist on this, because formerly spoken to) There was the unspeakable hurt and damage, which hereby he brought to his posterity. (Not to mention the curse upon the ground, and every creature) The damning of all his posterity in soul and body, it the grace of God did not interpose; It cannot be rationally conceived, but that Adam knew he was a publique person, that he was acquainted upon what terms he stood in reference to his posterity; That the threatning did belong to all his as well as himself, if he did eat of the forbidden fruit. Now for Adam to be a murderer of so many souls and bodies, to be the cause of temporal, spiritual and eternal death to all mankind, who can acknow∣ledge but that this sinne is out of measure sinfull.

¶. 2.

The Aggravation of Original Sinne inherent in us.

OUr next work is, to consider the aggravation of original sinne inherent in us; and this is our duty to do, that so being sensible of our own conta∣gion, we may not flatter our selves in the power of our free-will, but fly alone to Christ, who is a Phisitian and Saviour even to Infants, as well as grown men; and the rather we are to be serious and diligent in this, because of all those prophane opinions which do either wholly deny it, or in a great measure extenuate it. Some Papists make it less then a venial sinne, and many of them plead hard, that it doth not deserve hell, and eternal damnation: But no won∣der this is done in Babylon, seeing in Jerusalem there are such oppugnators and extenuators of it; vs if the Welsh Pelagius had not been enough, there is now a new English one started up, who, what with some absurd opinions from the So∣cinians, some from the most Heterodox of the Papists, as Durand, Pigbius Catharinus, &c. and many things from the old Pelagian, hath stuffed his late writings with much glory and pomp of words, especially against this original sinne; what with his Hyperbolyes and Metonymyes it is made no sinne, but an original curse, rather then original sinne, (Answ. to the Letter of Rom.) so plea∣sing it is to be Pigmilions, and to fall in love with our own purity, unwilling to be shut up under sinne, that the gracious mercy of God may be alone exalted: And as the Socinians plead their reverence and zeal of honour to the Father, while they deny the Deity of the Son; so here is pleaded much reverence and tender regard to the Justice, Mercy and Goodness of God, much zeal to holi∣ness and piety, as if the Doctrine of original sinne did undermine all these; But of these cavills in time; for the present, let us not judge of sinne and the guilt thereof by humane principles, and phylosophical Arguments, but by the Word of God. And

First, The hainousness of it doth appear (as heretofore hath been hinted) In that it is not like any actual sinne, that hath its proper specifical guilt, and so is opposite to one vertue only, and thereby doth contaminate but one power of the soul; but it is the universal dissolution and deordination of all the parts of the soul. Vn∣cleanness hath the guilt of that sinne only, and is opposed to that particular grace of chastity, and so of every sinne else; but now this hereditary defile∣ment is contrary to that original righteousness God created man in, and as that was not one single habit of grace. but the systeme of all; Thus original sinne is not one particular sinne, but the comprehension of all; It is the sinne of the mind, of the will, of the affection, of the body, of the whole man; so that as when we would aggravate the goodness of God, we say, all the particular respective goodnesses in the creatures are eminently contained in God, so we may say, all the particular pollutions, and guilt which is in respective sinnes is eminently contained in this; so that if there could be a summum malum in man, (though that is impossible, because malum moris fundatur in bono naturae) this original sinne would be it: Look upon this original sinne then, as the deordination of the whole man, as that which maketh every part of thee sinfull and cursed, as that which maketh thee to bear the image of a Devil, who once hadst the glo∣rious and holy Image of God.

Secondly, This sinne is greatly to be aggravated, Because it is the root and cause of all actual sinnes. Some question, Whether all our actual sinnes pro∣ceed from this fountain or no? And certainly we may conclude, that all kind of actual sinne, whether internal or external, soul sinnes, or body-sinnes, do either mediately, or immediately flow from it. This is the evil treasure of the

heart, Mat. 12. 35. Hence one of the Names that original sinne hath, is Fomes peccati, because that is the womb in which all sinnes are conceived: The A∣postle James fully confirmeth this, Chap. 1. 14. Every man is tempted and drawn aside by his own lust; neither is it any wonder that many sinnes being in their particular nature opposite to one another, that yet they should all come from one common principle, seeing they all have the same generical nature of filthi∣ness; and the particularization of them is according to several temptations: Even as out of the same dunghill several kinds of vermine which are produced out of putrid matter may be brought forth; so that all the streames of iniquity do meet in this ocean, they all come from this root, even as all men do from Adam; Not that the most flagitious crimes are instantly committed, but by de∣grees they do at last biggen into such enormities; if then that Rule be true, That there is more in the cause then in the effect, and what is causa causae, is, causa causati, then certainly may all our iniquities be reduced to this as the fountain; hence David, Psal. 51. in his humiliation for his murder, doth go up to the cause of all, even that he was born in iniquity.

Thirdly, It is to be aggravated, In the incurableness of it; for though A∣dam had power to cast himself into this defiled condition, yet he had no power to recover himself out of it; as Austin expresseth it, A living man may kill himself, but when dead he cannot recover himself to life; This (you heard) is made part of the reason why God would not proceed to destroy the world again, although mans corrupt heart is so corrupt, even because there was no hope that any judgments would cure them; They would proceed still further in impieties, all that water did not wash the Blackmore nature of man: hence it is that the grace of God whereby we are quickened out of this death, is wholly supernatural; It's no wonder that they who are doting to set up the Idol of free-will, do begin to lay their foundation in this, that there is no such thing, as this natural pravity in man; But there was no more in man to recover him out of this original filth, then is in the Devils to restore them to their pristine fe∣licity: So that thy actual sinnes are not alone to be humbled, for were it possi∣ble for thee to live with this sinne alone, thou didst need the grace of Christ to redeem thee from this bondage.

Fourthly, Herein also it is unspeakably to be aggravated, That it taketh away all spiritual sense and feeling. It's the spiritual death of the soul; we are dead men by nature in respect of spiritual things, and therefore though exposed to all the curses in the Law, yet we feel nothing, we do not tremble and cry out for help; The Physitian seeketh us, not we him; grace finds us out, not we grace; and hence it is, that we think we have no such thing as original sinne in us: Oh it is an heavy temptation to be given up unto, to think there is no such thing as original sinne, that we have no such enmity against God naturally in our hearts! Wo be to that man, who begineth to think this thing little or none at all! What can we pray for such a man, but that which the Prophet did for the Sy∣rians when they were brought into the midst of their enemies, Lord open their eyes (saith he?) which when done, they saw themselves in the midst of their adversaries, and so looked upon themselvet but as so many dead men; Thus if the Spirit of God by the Word make thee see the dunghill in thy heart, the ge∣neral pollution of thy soul, thou wilt cry out, Oh how blind was I till now! how sensless till this time! Oh I am a damned man, an undone man, if God do not recover by his grace! Therefore that of Austin (though formerly men∣tioned can never enough be inculcated) That in their controversie with Pela∣gians there is more need of prayer then syllogismes; The truth of this Doctrine, as it is primarily discovered by the Scripture, so secondarily by the experience of the regenerated, who (as Paul said) were alive once secure and blessed, according to their own thoughts in the state they were in, but when once con∣vinced

of the spirituality of the Law, and their own carnality and contrariety ther∣unto, then sinne becometh out of measure sinfull, and they die and are undone in their own thoughts: Therefore concerning the Writers in this Controversie, we are not only to enquire, what acquired learning they have, but what inspi∣red grace; what experimental workings of Gods Spirit in the humbling of them, and to make them renounce all their own righteousness and fullness that Christ may be all in all: Thus Austin, who of all the Fathers hath most ortho∣doxly propugned this truth, so none of them discover such an experimental conversion to God, and a gracious change upon their hearts, as he doth in his Books of Confessions; I do not detract from the piety of the other Ancients; only it is plain, Austin discovereth a more peculiar and higher degree of an ex∣perimental knowledge of his own unworthiness, and Gods gracious power in bringing him out of darkness into light; and no question, but the efficacy and power of this experience made him so orthodox, and couragious in maintain∣ing that truth, which political and phylosophical principles did much gainsay; but this is the wofull effect of original sinne, that it taketh away all power to discover it self; and as those deseases are most dangerous which take away the sense of them, so is original sinne to be aggravated in this respect, that it ma∣keth a man insensible of it.

Fifthly, The aggravation of this sinne is seen, That it is the habituall aversion of the soul from God, and conversion to the creature. It is true, original sinne is not an habitual acquired sinne, but yet it is per modum habitus, (as Aquinas expresseth it) That is, the soul of every Infant born into the world cometh with an innate and habitual averseness to God, and what is holy; as also a concupiscential conversion to the creature; so that the two parts expressed in an actual sinne of commission, mentioned by the Prophet Jermiah, Chap. 2. 13. My people have committed two evils, they have forsaken me the fountain of life (there is the aversio, à Creatore,) and have hewed to themselves broken cisterns, there is the (conversio ad creaturam) the same hath some representa∣tion in original sinne; for every man by this hereditary pollution stands with his back upon God, and his face to the creature; Even as the child cometh bodily into the world, with his face downwards and his back upon the heavens; so it is with the soul of a man, and this maketh our sinne of native pol∣lution to be out of measure sinfull, in that a man standing thus at a di∣stance, yea at enmity against God, can never turn his face again towards God, but by a supervenient grace from above.

Sixthly, The great heightening of this sinne is, In the deep radication of it; It is so intimately and deeply rooted in all the powers of the soul, that while a man is in this life, he can never be freed from it; hence it is that the ordinary determination of the Protestant Writers, concerning original sinne, even in regenerate persons is, That it is taken away, Quoad reatum, though not Quoad actum; There is original sinne in every man living, yea in the most holy, only it is removed from them, Quoad reatum, the guilt shall not be im∣puted, and Quoad Dominum, though it be in them, yet it doth not reign in them, only it is in some degree present there, and therefore called by the same Divines, Reliquiae peccati, which expression, though scorned by Corvinus, yet both Scripture and some experience doth justly confirme such a phrase; And although the late Adversary against original sinne (Tayl. a further Expli∣cation of the Doct. of Orig. pag. 501.) doth positively and magisterially accor∣ding to his custome dogmatize, that it is a contradiction to say sinne remain∣eth, and the guilt is taken away, and that in the justified no sinne can be inhe∣rent; yet herein he betrayeth his symbolizing with Papists, for all our learned Protestants have maintained this Position against Papists, Bishops and others distinguishing between reatus simplex, that is inseperable from sinne, or the

merit of damnation, and Reatus redundans in personam, which is, when this is imputed; There is therefore alwayes abiding in every man, though justified, original sinne in some measure, it is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The sinne dwelling in us (as the Apostle calleth it, Rom 7.) and therefore in regard of the immobili∣ty and inseperability of it from mans nature, while here on the earth, it is more to be aggravated then all actual and habitual sins; For though in Regeneration, there is an infusion of gracious habits, whereby the habits of sinne are expel∣led, yet this original depravation is not totally conquered by it. And thus much may suffice for the aggravating of it, because something hath already been spo∣ken to this Point.

¶. 3.

An Objection Answered.

THere remaineth one great Objection against the hainousness of this sinne,

That it is wholly involuntary, and therefore we are traduced in this particu∣lar, that we charge our sinnes hereby upon Adam, or God himself, freeing our selves; Thus we accuse others, and excuse our selves, Is not this to do as A∣dam, who put off all to the woman whom God had given him, so we to clear our selves put all upon Adam's score? Therefore many Papists and others complain of us, as aggravating it too much, whereas one of them saith (Run∣dus Tappor, Disp. de peccato origin.) that it is minus minimo peccato veniali, lesse then the most least venial sinne. But to answer this:

First, As this Doctrine about original sinne is wholly by revelation, so we are to judge of the hainousness of it according to Scripture-principles. It is true, (as hath been said formerly) the Heathens did complain of the effects of this original sinne, but they did not know the cause; so that as by the Word we come to know that from our descendency from Adam we do contract this original pollution, thus also by the Word we are to passe sentence about the greatness of the sinne: If the Scripture saith, We are by nature the children of wrath; If God in destroying of the world, doth not simply look to actual sins, but as they flow from such a polluted principle; If by this we are in bondage to Satan, and are under his power, though there were no actual sinnes com∣mitted by us, then let us not matter the speculations of Philosophers, nor the Political sentences of Civil Magistrates, for by these nothing is accounted culpa∣ble, but what is voluntary by our own personal will: Hence Austin explained that assertion of his, when dealing against the Manichees, Vsque adeò peccatum est voluntarium, &c. Voluntariness is so necessary to the being of a sinne that it cannot be any sinne; if this be wanting in this (saith he) all Laws, all Nations, all Governours, &c. do agree: The Pelagians commended this of Austin, and improved it against him; but in his explication of himself, he cal∣leth it Politica sententia; This is true according to the political Laws of Gover∣nours, and withall agreeth to actual sins: But the truth about original sinne meerly by revelation, we need not then regard, what Aristotle and other Phi∣losophers say in this matter, who as they knew nothing of the creation of Adam, so neither of his fall; and this caution is necessary to every one that would not be deceived in this point.

Secondly, Although in one particular respect this sinne may not be so hai∣nous as others, yet in many other respects it doth farre exceed, and they are abundantly compensative for that one consideration: It is true, This sin hath nothing of our own personal voluntariness; yea if a man should now consent

to this birth-defilement, and even rejoyce, because he was born thus estranged from God, this subsequent will would not make original sin to be a voluntary sin unto him, for this is an actual sinne committed a new by the personal will of a sinner: But though this be granted, yet there are many other respect which do exceedingly aggravate it, even those we have mentioned before. Hence a learned Schoolman (Dela Rua contra Theolog. cont. 2.) speaking of the com∣parisons made by Aquinas and others of original sinne with venial ones, excu∣seth them, saying,

They must not be understood in that respect, as original sinne is a mortal one, for so it doth infinitely exceed any venial one, but in that respect, as original sinne is not contracted by our own proper action, but by Adam in whose will our wils were contained:

What then, though in one particular this sinne may not be so hainous as others, yet look upon the many other respects, wherein it doth exceed all other hainous sinnes, and then you will be compelled to acknowledge the weightinesse thereof.

Thirdly, The chiefest and highest aggravation of a sinne, is from the con∣trariety of it to the Law of God; for seeing the Apostle doth define sinne, 1 John 3. 4. to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The transgression of the Law, then the more irregu∣larity there is in sinne, the greater is that sinne: Now this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is either habitual or actual, and if habitual sins are greater then actual, because of the greater dissonancy to Gods Law, then must original be more then habitual, and so greater then all sins; if then we compare original sinne with the Law we shall find it contrary to it in the highest manner that can be; For Gods Law doth not require only actual obedience, but such obedience flowing from a pure and holy heart; and holiness in the heart is more answerable to the Law then holiness in actions: Thus on the contrary, sinne in the habitual inclination of a man is more opposite to Gods holy Law, then the expression of it in several actings; If then the Apostle define a sinne by the contrariety of it to Gods Law, not by knowledge or voluntariness, then where there is the greatest obliquity and de∣clension from this rule, though there be not so much voluntariness, there is the greater evil; So that this respect may silence all those cavils and disputes which are usually brought in to diminish the guilt of this sinne, still have recourse to the Law of God, and there thou wilt find, that whereas actual sins are respe∣ctively against respective commands, this is against every Law; It is against the whole Law, and therefore hath as much evil in it, in some sense, as the Law hath good.

So that the Use is, To exhort every one who would have his heart deeply affected in this point, who would be humbled greatly, because his sinne is great, to take off his thoughts from all those Philosophical or humane argu∣ments which are apt to lessen it; Because a Magistrate will not put a man to death, unless where he is guilty by some voluntary personal act of his own; do not thou therefore think it cruel and unjust with God, if he condemn for that sinne, wherein though we have not own proper will ingredient, yet by impu∣tation it is voluntary: But of this more when we are to justifie God in these proceedings against cavilling Sophisters.

SECT. III.

That every one by Nature hath his peculiar proper Original Sinne.

THe second Doctrine offereth it self in the next place to be considered of, which is,

That every one by nature hath his peculiar proper original sinne, which doth be∣times vent it self into actual evil. For the Text speaketh universally, there is not any to be exempted. It is made a Question in the Schools, Whether there be many, or one original sinne onely? Aquinas bringeth two Arguments for more original sinnes than one; The one is from the Text according to the Vulgar Translation, Psal. 51. 5. where it is rendred, In sinnes did my mother conceive me, in the Plural number; And then the second from Reason, because there being many actual sinnes, it cannot seem rational, that one original sinne should incline to them all, seeing many times these sinnes flow from con∣trary principle; How may it be thought this one sinne should carry a man out concupiscentially to so many contrary lusts? Therefore that this truth may be fully demonstrated, let us consider these Propositions:

First, That such who deny any original inherent corruption, and make Adam's actual sinne to be ours onely by imputation, as Pighius and Catharinus, they will say, That there is but one original sinne, which is by imputation made every mans; Even as by the light of one Sunne, every man seeth, or (as some Philosophers say) there is one common Intelleotus agens, by which all men are inabled to understand; So that by this opinion every man hath not his peculiar inherent defilement, but that one actual transgression by imputation, is made the one common sinne of mankind. Now although this is to be granted, That Adam's actual sinne is made ours (which Chamier, and some French Prote∣stants following him do dangerously deny) yet the Texts heretofore brought in this point, do evidently convince, That every one hath his peculiar native de∣filement that he is born in: So that original sinne, though it may be called one in specie and proportione, yet when we come to every particular man, he hath his numerical and individual original sinne in him: Although therefore there be as many original sinnes in the world, as there are men and women, yet in one man or one woman, there is but one original sinne: Thus David, Psal. 51. 5. confessed his particular birth-sinne, not that it was his case alone, not that any other ought not say so, as well as David, but because this consideration doth most humble and affect a man, for what is it to hear that in the general there is such a thing as original sinne, unless a man make particular application to him∣self, unless he bring it home to his own heart, unless he cry out, Ah wretched and undone sinner, I, even I am the man that am thus born in sinne, even though there were no other men in the world, yet I should be by nature the child of wrath! And truly this is one reason of our large discoursing upon this point, that you might at last bring this coal of fire (as it were) into your bo∣some to kindle there, not only to think of the undone estate of mankind in the general, but to think this is true of thee, I am the man of whom all this evil is spoken; Believe thy self to be such a Toad, such a Devil; Hearken to the Word more then to these flattering and soothing suggestions which thy own deluded heart, or corrupt teachers may obtrude upon thee.

Secondly, That although this original sinne be commonly called the sinne of the nature, yet that is not to be so understood, as if it were not also existent in the person, and so a personal sinne. Catharinus (Opusc. casu hominis.) confesseth he doth not understand how original sinne can be called the sinne of the nature,

for the nature is an abstract, and it is a Chymerical sigment, to say, an univer∣sal nature is capable of sinne, because Actiones sunt suppositorum; and the late known Enemy to this truth, doth (as it were) triumph in his Arguments against this expression, when it is called, The sinne of our Nature (Further Explicat. of the Doctrine of Orig. pag. 493.) For while he is wresting and wrecking the miserable 9^th Article of the Church of England, adding and de∣tracting (Procrustus-like) to make it commensurate to his prepossessed imagi∣nation (although he should remember, that according to the Civil Law, no credit is to be given to confessions extorted upon the rack) he positively di∣ctates, that sin is an affection of persons, not of natures; The humane nature cannot be said to be drunk or commit adultery, Actiones sunt suppositorum, and sin is a breach of the Law, to which persons not natures are obliged. This Argument I remember is urged also by some against Christs obedience, that the Law did not bind his humane nature, because it was not a person, and therefore the com∣mand did not reach to him as he was man, to do this or that. But the answer is very obvious, That although the Law doth immediately bind the persons, yet mediately it doth also the nature, Who can deny, but that the Law to love God, though immediately it be commanding the person, Thou shalt love the Lord, &c? yet thereby the soul of a man is also reached unto, so that hatred of God in the soul, as it is there inherent is forbidden mediately; Otherwise there could be no habitual sins or graces, because the command or threatning did no wayes reach to them.

In the next place (to our purpose in hand concerning original sinne) it is ignorantly objected, That Actiones sunt suppositorum; For we doe not say, Original sinne is an action, it is in the nature of habits; So that this ariseth from a gross mistake, That a child doth actually sinne in partaking of this nature-defilement; We say it doth contrahere peccatum, or receive this pollution with its nature, not that it doth actually sinne in the reception of it. But then

3. When it's called the sinne of our nature, it is not meant, as if this nature did universally exist any where, that indeed would be a meer Chimera, or as if mans nature were any where but in a person, But that wheresoever the nature of a man is any where subsistent in individuums, there is also this corruption; Even visibility and mortality are the universal properties of the nature of man: There is no man but hath these affections; So also is original sinne thus insepa∣rably annexed to the nature of man, wheresoever it doth particularly subsist. To this purpose Julius Sirenius a Scholastical Writer (Promptu, Theolog. lib. 20. & 22.) When we say, Original sinne is a siane of the humane nature, Non ita velim intelligas quasi naturae per se considerata actio aliqua convenire possit, &c. do not understand it as if any action could agree to nature, consider∣ed in it self; for not the action (which is of the suppositum) but the modus agendi belongeth the nature existent in the suppositum, for sin is not an action, but the mode, or rather the defect of the mode in an action. The Sum is this, A man is born thus in sin, not because he is this or that person, but because he is a man de∣scending from lapsed Adam; So that by this we see, that it is the sin of our nature, and yet so as it is the sin of every person new born, but we are necessitated to call it, the sin of our corrupt nature, to distinguish it from all actual and habitual sinnes, which are the sinnes of one person, that they are not necessarily the sinnes of others; Every man is not necessarily a proud man, an unclean man, but every one is thus a defiled man, destite of the Image of God; only this must alwayes be remembred, That it is not our nature-sinne, as we had it from Creation, but as vitiated by Adam's voluntary transgression, and if he would put it in the definition of man, that he was animal rationale mortale, we may adde ad peccata prenum, prone and inclming to sinne; for we must consider

man otherwise in Divinity, and by Scripture-light, then we do in Philosphy; Hence to be a man, or to walk as a man in Scripture-phrase sometimes, is to be sinfull, and to do a thin sinfully: You see then that upon good grounds original sinne is called the sinne of our natures, and that as in actual sinnes the person doth defile the nature: So on the contrary in original sinne the nature defileth the person; for the humane species was in Adam, as we say, the whole species of the Sunne is in the Sunne, though with some dissimilitude. Hence it is that according to the Exposition of some learned men, it is called, The sinne of the world, not my sinne or thy sinne, but the sinne of the world, John 1. 29. For this Rule is given, that wheresoever 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used with the empha∣tical Article in the Singular number, as in this place, there we must alwayes understand original sinne; but perhaps that is no more true then another Rule, (viz.) where the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath the Article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there alwayes it signifieth the holy Ghost, I rather therefore think, that by the sinne of the world is meant all sinne, any sinne committed and repented of; for Christ did not only come to take away original sinne, as some would have it, but all actual sinne as well; So that the expression is here used in the Singular number for the greater em∣phasis: Hence Divines have two Rules, first, Nomen terminatione singulare saepe significatione est plurale, a word that hath a singular termination, may have a Plural signification, as sinne in the Text signifieth all sinne. The other Rule is, Quando Scriptura sacra singulari numere utitur pro plurali, tum saepe plus singularitate significat quam pluralitate when the holy Scripture useth a sin∣gular number for the plural, then it often signifieth more in the singular number then if it had used the plural, as Exod. 15. 22. He hath cast the horse and rider into the sea, that is the great company of Pharaoh's hoast; we do not then exclude ori∣ginal sin from this place, only we say, actual sin is also comprehended in this propitiatory Sacrifice of Christ.

Propos. 3. By this then it appeareth, That seeing every one hath his proper peculiar original sinne, that the Infants sinne is distinct from the parents ori∣ginal defilement, and so our inherent pollution doth differ from Adam's sinful∣nesse inherent in him; For you must know, that the sinne, which is original in us, was personal in him, he did by his own voluntary transgression offend God, and so deprived himself of all that spiritual honour and glory God had crowned him with; Immediately upon the deprivation of Gods Image, there was an habitual inclination unto all manner of evil, and this pollution is trans∣fused from Adam to all his posterity, not that the same sinne numerically in Adam is communicated to every one descending from him, but the same in kind; Therefore that Argument which the Pelagians gloried in, in their conflict with Austin, fetched out of Aristotle, That accidens non migrat de subjecto in sub∣jectem, is foolish and absurd; For we grant that the same numerical sinne which was in Adam is not propagated to us no more then the same personal hu∣mane subsistency, but as we have an humane being distinct from his; so also an original pollution is in every man distinct from that sinfulness in Adam. It's true, some learned men have doubted, whether we are to conceive original sinne inherent in us, as having a distinct guilt from Adam's transgression, they think it more consonant to truth, if we say that his sinne and our native pol∣lution, do make up the formal guilt of it; But as we have heretofore shewed, that cannot be, therefore though we are alwayes to judge of this original pol∣lution with this respect to Adam's sinne, that being the original effici∣ent sinne, and this the original formal one, yet in it self considered there is a damnable guilt, and therefore by it alone we are said to be children of wrath.

Lastly, Although original sinne be but one in every man, yet we may call

it many in respect of the efficacy of it, and the innumerable issue that cometh from it: So that we may say it is one and many in several respects, for all the sinnes of the world have their rise mediately and immediately from it, all these springs come from that Ocean; Thus Aquinas and the Schoolmen answer that place, Psal. 51. 5. Although the proper answer to that place is, that in the Hebrew it is in the singular number, the plural is only according to the Vulgar Translation; and if you say, How can all these actual sins which are of a contra∣ry nature come from this one spring? How can one sin dispose to many contrary sinnes? We answered this before, and shall adde one thing more to clear it, (viz.) That though one sinne may not dispose directly, and per se to all sinne, yet per accidens, it may by removing that which did keep off all sinne; for original righteousness did incline to all duties, and thereby preserved from all sinne; now original sinne excluding this, thereby all sins are committed, as temptations and occasions do intervene; Even as if a musical instrument be marred, every string maketh a different jarre according to the nature of it, or as when a mixed body is dissolved, every element goeth to his proper place, which is Aquinas his similitude, of which when we shall shew how original sinne is equal and inequal in all.

SECT. IV.

That Original Sinne which is in every man doth vent it selfe be∣times.

WE proceed to the second part in the Doctrine, which is, That this ori∣ginal sinne which is in every man doth vent it self betimes, his Ima∣gination is evil from his childhood. We told you, the Papists offer violence to the Text, when they limit it to a mans youth, excluding his childhood, as if that were innocent; The Rabbins they say (as Mercer relateth) this evil fig∣ment is in a mans heart, till he be thirteen year old, and afterwards a good fig∣ment cometh into a man. It is greatly disputed with the Schoolmen, When is the time that a child cometh to discern between good and evil, for till then (they say) the Law of God doth not bind, and so he is not capable of actual sinnes? Some limit the time of actual sinnes to four or six years of age; But certainly here cannot be any fixed or uniform Rule given; neither may we deny children to be guilty of actual sins, before they come to years of discretion: Certainly Austin speaketh of his observation of the envy which one child hath, while another sucketh the same breast; and therefore although we cannot say with the Lutherans, That Infants have either actual sinnes, or actual graces, yet no doubt but actual sins do very early proceed from them; neither is the time of their sinning to be limited to the time of their use of reason in a formal and de∣liberate manner. It is true, our Saviour took a little child, setting him in the midst of the company, saying, Vnlesse a man become like this child, he cannot enter into the kingdom of heaven, Mat. 18. 4. not that such a little child had not both original and actual sins in him, but because comparatively to grown per∣sons they are innocent, having not the pride and other sins as men of age have, therefore it is, that we are to be converted, and become like little children; yea there is no parent that desireth the salvation of his children, but he may observe, that from the very childhood there is a great aversness to what is holy and a natural inclination to evil; Insomuch that all do betimes give a discovery of that imbred and sinfull pollution that is in them. Solomon saith, That folly is bound up in the heart of a child, prov. 22. 15. And in Job 11. 12, Man is

said to be born like a wild Asses-Colt, because of the stupidity and unteachable∣ness that is in every one by nature to what is good. To consider this more throughly, we are to take notice, that original sinne doth not lye in a man asleep, or like a sluggish and muddy pool that doth not send forth its noisome streames, but by the Apostle, Rom. 7. is described as a sinne that is alwayes acting and rebelling against the Law of God; and therefore as soon as ever a child is capable of such sinfull actings, this original sinne doth put forth it self, it is not to be limited to yeares of discretion, but even in the childhood of man much folly and vanity, many actual motions of sinne, do put forth themselves: It's often said by Divines, that original sinne is peccatum actuosum, though not actuale, an active sinne though not an actual; and this should make us look back to our very childhood, and to mourn for all that folly and vanity we then committed; How quickly did thy enmity to holy things begin to appear? What a wild Asses Colt? or what a young Serpent wast thou, plainly manifesting, that as thy parts of mind and strength of body should encrease, so also would thy corruption break forth more powerfully: But of this childhood-sinfulness more is to be spoken.

SECT. V.

How soon a Child may commit actual Sinne.

WE are treating upon the second part of the Doctrine, which is, That the proper original sinne that is in every man, doth break forth into actual evil betimes, [From the youth] The word is observed by learned men, to be used in the Plural number for Emphasis sake, and therefore is not to be limited to such a time, as when one cometh to years of discretion, but even to our childhood, therefore the Hebrew word is used of Infants, as Moses, Exod. 2. 6. and Sampson, Jud. 13. 5. although we deny not but that it is also in Scripture applyed to those that are grown up; Hence Divines have a Rule, Secundum Hebraorum idioma, Infans vocatur emnis filius ad comparationem pa∣rentum, according to the Hebrew custome, every son is called an Infant com∣paratively to his parents, and happily we may adde a Disciple and servant re∣spectly to their Superiours. This word Obadiah applyeth to himself, 1 Kings 18. 12. Thy servant feareth God from his youth; This time then of sinning is to be extended further, then usually it is imagined, for commonly we look not upon the actions of young ones as sinnes, till they come to some discretion, or if we do, we count them very little, and venial, they are matter of delight more then of humiliation; so few are there who do rightly affect themselves with the vanity and folly, as also enmity to holy things that they were guilty of even while little children. But because this truth hath some difficulty in the doctrinal part thereof, let us more exactly enquire into the nature of it, which will be seen in several Propositions. And

First, The Lutherans have a peculiar opinion, that even Infants, whether in the mothers womb or new born, are guilty of actual sinnes: for whereas they make the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (Steg. Photin. dis. de peccato Orig. Fewrborn. disput. 1^a.) to be applyed sometimes to the Infant in the womb, Luk. 1. 41. sometimes to Infants new born, 1 Pet. 2. 2. They conclude, that even such as these, before they have any use of reason, are guilty of actual sinnes, only concerning actual sinnes they distinguish, that such are either taken strictly and precisely for those that came from deliberation, and the will, or largely for any motions or stir∣rings of the soul against Gods Law, though without the act of will and reason,

and in this latter sense (they say) Infants partake of actual sinnes. But al∣though original sinne is an active quality in a man, and doth begin to work very early, yet it cannot be thought to produce actual sinne, till the soul by its powers and faculties is able to produce operatins. It is true, we read of Timothy, that he is said to know the Scriptures from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but that doth signifie Timothy something grown up, and attaining to some understanding (for the Lutherans are too peremptory, who think, a place cannot be brought; where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth signifie a child something grown up; Timothy therefore is said, 2 Tim. 35. To know the Scriptures from a child, because his godly Mother and Grandmother did as soon as he was able to receive, instruct him in the faith, which could not be, while a meer Infant. Therefore

In the next place, A second Proposition is, That even in the state of integrity, had not Adam fallen, children new born would have been without actual knowledge, as well as in corrupted nature, they would not have been born with perfect use of their reason, no more then they would have been born with perfect and compleat bodies, for such could not have been contained in the womb. We take it for granted, (though some have been for the negative) that in the state of innocency there would have been multiplication of children by generation, which appeareth in the Creation of a woman for a man, and if so, then that the children at that time born, though they would have been free from original sinne, and all the general effects thereof, yet would not have been born in a perfect ability actu∣ally to use their reason. Indeed the Scripture is wholly silent, what would have been done, if man had not fallen, and therefore nothing can be certainly de∣termined, unless we had some divine revelation about it, yet there is a good Rule given, that we must think God would then keep to that ordinary way of nature, which we now find, except where sinne and the effects thereof have made a difference; we are not to make miracles and extraordinary workings of God, unless some necessity of reason compell thereunto, and thus it would be here, if children new born should have had perfect actual knowledge. It is true, Austin doth seem to incline (Vide Augustin. de peccator. Mer. & Rmeist. lib. 1. cap. 35, 36. especially cap. 37. that as soon as ever the children were come forth from the womb, God would have made them great and perfect bodies, as he did Eve of Adam's rib immediately, or at least made them fit for all mo∣tions of the body; but this is so improbable, that Austin cannot be excused, unless we think he spake it doubtingly, and by way of inquisition, yea not only concerning the body, but even the soul also, that a child is so long without the use of reason, he seemeth to make it not from meer nature, but vitiated and polluted; This (we say) hath no probability, for we must not think that God would have alwayes in the state of innocency, wrought miraculously in the constant propagation of mankind. It is true, the blindness that is habitually upon the mind of every Infant, whereby it is indisposed to receive the Truths of God when grown up, would not then have been in Infants; There would not have been any privation of such light as was necessary, but it would have been meer nesciency and so no sinne, and therefore such a nesciency was in Christs humane nature, while and Infant, Luk. 2. 52. He encreased in wisdome and stature, as also, Isa. 7. 15. Butter and honey shall be eat, that he may know to refuse the evil, and choose the good, that is, he should eat on childrens usuall food, till he did encrease in knowledge, but all this was without sinne. This Proposition may satisfie that Infants cannot have any actual sinne, while meer∣ly so, because the want of use of reason in them is no sinfull imperfection; nei∣ther are they under the commands of God to beleive and know him, as also to love him with all their soul: Therefore it is absurd in the Lutherans to say, that these commands of actual knowledge, fear, or love do bind them, while thus under a natural nesciency that floweth from their very nature, as nature not as vitiated and defiled.

Prop. 3. The reason why Infants have not the actual use of reason, as soon as they are born ariseth not from their soult, but the constitution of their bodies; As in natural fools, mad men, or men in sleep, there is no defect in their souls, but in the body, which is the organical instrument of the soul; Therefore when Infants die, as soon as ever their souls are seperated from the body, they have perfect knowledge and reason; but the want of the use of reason ariseth from the abundance and overflowing of humours, whereby the sensitive powers of the soul are make indisposed for their operations.

Prop. 4. Seeing therefore that the soul cometh to work rationally by the successive alteration of the complexion of the body, as the organs are disposed, which in some is sooner, in some later, it is impossible to give not only the metaphysical indivisible instant, but even the moral time wherein a child doth first begin to have an actual sinne. As we cannot observe it in our selves when we first had any use of rea∣son, so neither can we in another; and therefore the limiting of the works of understanding, to the fourth, sixth or seven years, is altogether uncertain, only we are to conclude, That children sinne long before they know what sinne is, or can understand what it is to offend God, for those peevish 〈◊〉〈◊〉 vexa∣tions which are in little ones, even while sucking, are not to be freed 〈◊〉〈◊〉 some kind of guilt, for such things would not have been in the state of innocent••: And if you say, Why should we think those are sins, seeing they do not flew from the use of reason and free-will? Therefore.

The fifth Proposition is, That contrariety to the Law of God is of the essence of a sinne, not voluntariness in actu secundo (as they say) as if immediately elicit∣ed by the will; For habitual sins are not voluntary in that, but because they are the effect produced by voluntary acts of sinning that did precede, therefore they have as much voluntariness, as is required to make an habitual sinne, and thus original sinne with the immediate effects that flow thence, have as much volun∣tarness as is required to make them sinnes, for as habitual sinnes are therefore sins, because contracted by our own personal will, so original sinne is volun∣tary, because descending upon as by his will, who was our Head, both quoad esse naturale, and morale, as it is in time more to be explained: Therefore that Position of Socinians and others, That nothing can be a sinne which is not com∣mitted by the voluntary consent of our own personal will, is to be rejected as that false foundation upon which they build so many erroneous Doctrines.

The sixth Proposition is, That even young children very early have imperfect workings of understanding and will; So that those obscure actings of a rational soul begin farre sooner to put themselves forth, then many do think; Hence it is that they know and love those that give them suck, we must then con∣sider, that there are imperfect workings of reason and perfect formed ones; These later indeed are not so soon, but the former are very early; Lapide in Psal. 25. speaketh out of Gregory, of a child but five year old guilty of bla∣sphemy; And certainly Austin in his Confessions, doth much bewail his sins, while he was a child, he was but tantillus puer, yet tantus peccator, a little boy, but a great sinner. This truth is very usefull, not only to confute Pelagiant and Socinians, who make in a child an indifferency to good or evil; or with Aristotle a blank table to receive any impression, but especially to quicken up Parents to their duty in diligent admonition and institution of them; For Sola∣mon, wiser than any Pelagian, saith, Prov. 22. 15. Folly is bound up in the heart of a child; The word signifieth, is close bound to his soul, as if it were with ropes: Now if besides this natural folly, there be wicked education and evil example, this will be such a three-fold cord that will not easily be broken: Oh then do not think it is no matter what children do, their sins are but sports and jests, you will not have them displeased or corrected, for this is contrary also to Solomon's counsel, Prov. 22. 5. Train up a child in the way he should go, &c.

Some render it dedicate, some instruct, it cometh all to one sense, but who must be thus trained? Even a child, in the Hebrew it is Gnal pene, super es viae, which causeth divers Interpretations; Some understand it of the very first be∣ginnings of a childs course, when he in bivio, whether he shall take to virtue or vice; Some for the very time that any entrance can be made upon them; for children are to learn many things by meer memory before they have under∣standing, neither is that, though in holy things, a taking of Gods name in vain, but a serving of God according to their capacity; Some understand it accord∣ing to the capacity of the child, as a vessel with a narrow mouth must have liquour poured into it by degrees; all these senses tend to the same purpose, (viz.) that Parents should not put off the instruction of their children, or to think, because they are children, therefore their sins are not to be much regard∣ed, for you have Job sharply bewailing these, Job 13. 23. What were those iniquities for which God did so severely chastice Job? Why did God write such bitter things against him, it was because of the sins of his youth, the same word in the Text: And Psal. 25. 7. David in great affection prayeth God would not remember the sins of his youth, the same word also in the original, as is in my Text: And certainly, we have a dreadfull example of Gods anger, even against the sins of little children, 2 King. 2. 23. for such came out of the City, and mocked the Prophet, saying, Go up thou bald head, and there presently came two she-bears that did tare in pieces two and fourty of them: They were but little children, and you would think none would regard what they said, but behold the heavy judgement of God upon them: Therefore let Parents be more deeply affected with the lies and sinfulness of their children, then commonly they are. The wicked man is said, Job 20. 11. to have his bones full of his puerilities, or as we translate it, the sinne of his youth, because sinne acted in the youth, doth cleave more inseperably then other sins, even as he who had been possessed with a Devil from his youth, was more difficultly cured, there∣fore the Text addeth, Those sins lie down in the dust with him; Thy youth-sins will go to the grave with thee, if grace make not a powerfull change.

SECT. VI.

Whether Original Sinne be alike in All.

THe last thing to be treated on, is to answer that Question, Whether original sinne be alike in all? Do we not see some even from the very womb more pro∣pense to iniquities then others? And if it be equal in all, Why should not all be car∣ried out to the same sins alike? Why is not every one a Cain, a Judas?

To this we answer these things, 1. If we take original sinne for the privative part of it (viz.) the want of Gods Image, so all are alike; Every one hath equally lost this glorious Image of God, none hath any more left of it in them then another: Even as it is concerning those that are damned in hell; They are all equal in their punishment in respect of the poena damni, they lose the presence of the same God, and are all alike cast out from his presence, but there is a difference in respect of the poena sensus, some have greater torments then others.

2. Original sinne is alike in all in the positive part, if you do respect the re∣mote power of sinne, that is, there is in all equally an habitual conversion to the creature: Even as all have the same remote power of dying alike, though for the proxim power some die sooner, and some later; The seed then of all evil is alike in all, all are equal in respect of the remote power of sinning.

3. By original depravation, all are alike in respect of the necessity of sinning; There is no man in this lost estate, but he doth necessarily sinne quoad specifica∣tionem (as they say) whatsoever he doth, he sinneth, though not quoad exer∣citium, this sinne or that sinne one is more ingaged unto then another: Neither is this necessity of sinning like the necessity of hunger and thirst; for these are meer natural and not culpable, but this necessity of sinning is voluntarily brought upon us, and though it be necessary, yet is voluntary and with delight also: As Bernard expresseth it, The voluntariness taketh not off from the ne∣cessity, nor the necessity from the voluntariness and delight.

Lastly, Original sinne is equal in all, in respect of the merit and desert; it deserveth death, it deserveth hell; There is none cometh into the world thus polluted, but he is obnoxious to death, and an heir of Gods wrath; For al∣though some are freed from hell, yea and one or two have been preserved from death, yet is wholly by the grace of God; The desert of original sin is equal in all.

But then you will say, How cometh it about that some are more viciously given then others, some more propense to one sinne then another?

I answer, 1. From the different complexions and constitutions of the body, with their different temptations and external occasions of sinne as they meet with; Though the remote power be equal in all, yet the immediate and proxim disposition is the bodies complexion, and other concurring circumstances; For original righteousness being removed, then a man is carried out to sinne vi∣olently, according as his particular torrent may drive him; Even as if the pil∣lars or supporters of an house should fall to the ground, every piece of wood would fall to the ground more heavily or lightly, as the weight is, or as you heard Aquinas his similitude, when the mixt body is dissolved every element hath his proper motion, the air ascends upward, the earth downwards; and this is the cause of the divers sins in the world, and some mens particular incli∣nations to one sinne more than another. And then

2. The grace of God either sanctifying or restraining doth also make a great difference; It is God that saith to the sea of that corruption within thee, Hi∣therto thou shalt go and no further. Think not that thou hadst a better nature, or lesse original sinne than Judas or Cain, but God doth either change thy nature, or else he doth several wayes restrain thee, that thou canst not accomplish all that actual wickedness thy heart would carry thee unto.

CHAP. X.

A Justification of Gods shutting up all under Sinne for the Sinne of Adam, in the sense of all the Reformed Churches, against the Exceptions of Dr J. T. and others.

SECT. I.

GAL. 3. 24.

But the Scripture hath concluded all under sinne, that the promise by faith of Jesus Christ, might be given to them that believe.

THe Apostle having made an Objection against himself, vers. 21. Is the Law then against the promises of God? He answereth it,

1. With a detestation (God forbid.)

2. He sheweth wherein the Law is so farre from being contra∣ry, that it is subservient to the Gospel. Only we must distinguish of the use of the Law, which is per se, and which is per accidens; The use of the Law per se is to give eternal life to such who have a perfect con∣formity thereunto; but per accidens, when it meeteth with lapsed man, who must needs be cursed by it, because he is so farre from continuing in all the du∣ties thereof, that he is not able to fulfill perfectly one iota or tittle thereof, therefore it provoketh us to seek out for a Saviour, as a man arrested for debt, enquireth for some friend, or surety to deliver him.

Now this subservient use of the Law is expressed in the Text mentioned, wherein you have the condition of mankind declared (viz.) That they are shut up under sinne.

2. The Universality, All.

3. The Cause appointing and declaring of this, The Scripture.

4. The final Cause, That the promise, &c.

Let us briefly open the particulars. And

First, The Condition of man is said to be shut up under sinne, or concluded, it is a Metaphor from those malefactors that are shut up in a prison, and cannot come forth; So that the word implieth partly the condemnation that is upon all mankind, and partly the impossibility to escape it; and then whereas it is said, under sinne, that denoteth both the guilt of it, and the dominion of it, and that both original sinne and actual, for both are comprehended herein, else Infants would be excluded from having an interest in Christ, for whosoever

are brought to Christ are necessarily supposed to be in a state of sinne. Hence

In the second place, there is the Universality 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is more emphati∣cal then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, All things, not all men; This expression is used, to shew, that not only all men, but all their actions, studies, endeavours, every thing belong∣ing to them (as it were) is thus sinfull and damnable, although Grotius maketh the Substantive understood to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

In the third place, we have the Cause appointing and declaring of this, and that is the Scripture. It is usual to attribute those things which belong to God unto the Scripture, because that is the sentence of God that declareth the will of God; Thus Gal. 3. 8. The Scripture fore-seeing, that God would justifie the Heathen, &c. that is, God by his Word fore-telling what he would do: Thus Rom. 9. 17. The Scripture saith unto Pharaoh, For this same purpose have I raised thee up, &c. that is, God by the Scripture manifested his will and purpose con∣cerning Pharaoh; So that in this place, we are to conceive of God wisely and righ∣teously ordering this way, that all mankind shall fall into a stat of sin & condem∣nation, that so a way may be made open for the advancement of the grace of the Gospel, Not that God did necessitate Adam to sinne, or did infuse any evil into him, but be falling by his own voluntary transgression, and thereby plunging all his posterity into this wretched estate, God who could have prevented this fall of Adam, did not, because not bound to it, give him that grace, which would actually have confirmed him, although he bestowed on him grace sufficient enough, to inable him to stand; God (I say) did righteously and wisely permit this fall of his, thereby to work out a greater good, then the sinne of Adam could be an evil▪ Thus God may be called the cause appointing and ordering of all this evil of mankind, partly permissivè by leaving Adam to his own will, and partly directivè, and ordinativè, being not a bare spectator or sufferer of this apostasie, but also a righteous director and ordainer of it to blessed and heavenly ends. Though therefore God is here said to shut up all mankind into this prison, yet he is no more cause of the evil, which brought this desolation, then a Magistrate is of the wickedness of such a Malefactor, whom he throweth into prison; Yea Gods ordering of this fall of Adam unto such righteous ends, doth therein demonstrate his Mercy and his Justice: So that although sinne be evil, yet the punishing of this is good, as also the working of a better good, then the evil is evil, is a demonstration of the infinite wisdom of God. As God doth it thus, as the chief cause, so the Scripture is said to shut us up under sinne instrumentally, because that declareth the curse of God due unto us: And that upon a two-fold account, both because of the actual impieties all do com∣mit, as also because of that original filthiness and pollution we are born in.

Now it is my purpose to treat of Gods righteous dispensation towards man∣kind in this particular only, because some do rise up with great zeal, for the righteousness, honour and glory of God in this point, as if the Doctrine deli∣vered by the Orthodox herein, were altogether injurious and derogatory to him: Hence the late known Adversary to this fundamental Truth about original sinne, delivers himself thus (Answer to a Letter, pag. 23, 24)

To say that for Adam's sinne it is just in God to condemn Infants to the eternal flames of hell; and to say, that concupiscence or natural inclinations, before they passe unto act could bring eternal condemnation, &c. are two such horrid propo∣sitions, that if any Church in the world would expresly affirme them, I for my part should think it unlawfull to communicate with her in the defence, or profession of either, and think it would be the greatest temptation in the world to make men not to love God, of whom they speak such horrid things.

Thus he most horribly. Now although these two Propositions are set down by him odiously and captiously, not fully expressing the Doctrine of

the Reformed Churches, yet it is plain, that he striketh at those Positions, which are for the substance of them maintained by all Protestant Churches, and doth thereby publiquely professe his separation from, and non-communion with all Protestant Churches, and particularly with the Church of England, in that 9^th Article, which he doth so cruelly tear and mangle, that it may not appear to be what indeed it is.

Our work therefore shall be from this Text, to declare from Scripture-ground the holiness, wisdome and righteousness of God in his proceedings thus with mankind for Adam's sinne: For although all grown persons are shut up under actual sins, as well as original, yet here is comprehended both, seeing it doth extend to all that may have salvation by Christ, out of which number In∣fants are not to be excluded. Therefore Bellarmine bringeth this Text amongst others, to prove that there is an original sinne that all are born in. And so we observe,

That God for righteous and wise ends manifested in the Scripture, hath shut up all mankind in a state of sinne and damnation: That God who could have preserved Adam in the state of happinesse, and continued it to all his posterity, so that thereby no sinne or condemnation, would have come upon any one man (for there would then none have done evil, no not one) hath ordered the contrary way, suffering man to fall, and thereby all mankind to be in a state of condemnation, whereby also sin is so predominant, that now there is none that doth good, no not one. The Scripture doth in other places with much exactnesse and diligence take notice of the proceeding of God in this way, as Rom. 3. 9. The Apostle dividing all mankind into Jews and Gentiles, sheweth, that though there may be many differences in several respects, yet as to a state of sin by nature and so a necessity of justification by Christ all were alike; Therefore saith he, We have before proved, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The word is very emphatical, some make it to charge, complain, and in an heavy manner to accuse; So that to be by nature of our selves in a state of wrath, not being able without the grace of Christ, to avoid this condemnation, is the greatest guilt that we can be charged with: It ought not to seem a light and contemptible thing that we come thus cursed in the world; But because men may be accused falsly, and the Pelagians charge us with laying a false curse upon mankind; hence the Greek word signifieth more (viz.) so to charge a thing upon a man, as by strong reasons to prove it, to shew clearly the causes and grounds of it. therefore our Translators ren∣der it. We have before proved; So that the Apostles meaning is, We have not only said thus, but we have proved; A Metaphor (say some) from those who have cast up their accounts, and upon exact consideration do conclude, this is the summe: But what is that he hath proved, even that all are under sinne, not only actual, for many were not guilty of those actual sinnes he enu∣merateth, but under a state of sinne, they could not avoid it, because of the corrupt nature they bring with them into the world. Therefore Contzer the Jesuite (Comment in Rom. cap. 3. Quaest. 3.) making this Question, How the Apostle could affirm those following sins reckoned by the Apostle of all men, after he had given several interpretations, concludeth, that that is the best exposition, and most consonant to the Text, as also the scope of the Apo∣stle, and most apt to resell heresies, which understandeth it of all men, in re∣spect of their nature and originals, and by their works are made more sinfull; for seeing all are under original sinne, and by nature children of wrath, when by age they can actually sinne, they stirre up this hereditary evil in them, That there is none righteous: neither the Jew by the Mosaical Law, nor the Gentile by the Heathen Law. Thus even a Jesuite, which may exceedingly shame our Britannus Coluber, as Pelagius of old was called, and may be transmitted to such who are guilty of Pelagius his errour by imitation. Now that this Exposi∣tion

given is most consonant to the Apostles scope, is plain, because if he did not so conclude by his Disputation, That every one naturally, not one except∣ed was thus under sinne, then such exempted ones would not need justification by Christ: Therefore observe at vers. 19. how universally he expresseth him∣self, That every mouth might be stopped; It is taken from a guilty malefactor, whose faults are so evidently proved, that he cannot tell what to say, he is con∣demned in his own conscience; and thus ought every one to be, partly by Scri∣pture, and partly by experience so fully convinced of his native-pollution and sinfulness, that he cannot in the least manner boast of himself, attribute any thing to his own power, or complain of God; The Metaphor is either from a beast that hath a muzzle or bridle put in his mouth; or as Chrysostom from the torrent and streams of water, which running violently are damned up; And this denoteth how readily and impetuously a man is carried out to justifie himself, to deny any such original pollution, to quarrel and expostulate with God: So that this being Gods end in suffering mankind to fall into this con∣demned estate, even to stop mens mouths, to convince them to humble them; How inexcusable are those, who from this very dispensation do take occasion to open their mouths, and to plead the more pertinaciously for themselves? The other general expression is no lesse observable, That all the world may become guilty before God: Oh the impudence of those fore-heads that dare plead, not guilty, as to a considerable part of the world! But this of the Apostle is a very thunderbolt; for the expression is taken from the malefactor who is found guilty, and so lieth at the mercy of the Judge; If he looketh upon his own demerits, he can expect nothing but condemnation; How happy were it, if such who abound in Disputations for mans innocency by nature, would at last turn it into holy accusations, confesse themselves guilty, justifie God, and go out of themselves, for if they be any of this world, they must acknowledge themselves in this guilt, which is not only actual, but original also? Hence at vers. 23. All are said to come short of the glory of God; By the glory of God some mean Eternal life, the glory God will bestow upon us; The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken from those who runne in a race, and fall short of the victory, being left behind by those who out-runne them, and this word signifieth how that men, while by their natural strength they labour, and runne, and weary themselves, expecting to obtain happiness, all is but in vain, for they fall short of glory. Others understand it of grace, which is glory begun; every man by nature is destitute of grace: Some understand it of glorying, No man hath occasion to glory before God, because he is wholly corrupt: Others of God himself, for with the Jews God is called Haccaved, the glory. Lastly, Some of that Image of God, in which man was created: All these Interpretations do necessarily suppose one another, and therefore by it is plainly demon∣strated the sinfull, wretched and impotent condition that every man is born in.

Another passage taking notice of this proceeding of God, to suffer all men to become in a guilty estate, that way thereby may be made for the advance∣ment of his grace, is Rom. 11. 32. where the Apostle treating of that sublime and high mystery, why God did break off the natural branches for their un∣belief, and graft in others, he saith, God hath shut up all under unbelief, that be might have mercy on all; This indeed doth directly and chiefly speak of actual sinne, therefore it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unbelief, or disobedience, yet indi∣rectly and by consequence, there is supposed the bitter root of this rebellion, which is both in Jew and Gentile; now the Apostle saith, God shut up all in this, or into this, for it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Greek word implieth, That God hath shut them up all together; As if a Judge should shut up many malefactors to∣gether in a dark dungeon; and because the Apostle is speaking of a very great

mystery herein, why God should by his free grace deliver some out of this prison, and leave others therin, we see how pathetically and powerfully he breaketh out into a divine acclamation, concerning the incomprehensible judgements and ways of God, as being that only which may silence all our humane reasonings in these cases; There being no more certain way to become foolish and corrupt in our imaginations, then when we do presumptuously adventure to judge of Gods proceedings according to our limited capacities; for as it is with a man that shall fix his eyes too much upon the dazeling Sunne, he is so farre from behold∣ing the nature of it, that he doth rather lose that ability to see which he had before: Thus when men will too arrogantly dive into the reasons of Gods di∣spensations towards mankind, he is so farre from getting a full knowledge thereof, that many times for his pride he is left by God, and those abilities which he had before are blasted. Let us therefore with the Apostle in matters of this nature, say, How unsearchable are his judgements, and his wayes past finding out? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Metaphor from those subtil beasts that leave 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, no footsteps if possibly they can, that so they may not be found out. In this point therefore concerning original sinne content thy self with the revelation of the Doctrine, that it is so, and conclude, there is no iniquity or injustice with God, though this transcend thy investigation of it; For as it is impossible for a man to catch hold of his own shadow, but the more he stretchedth out to take it, the farther it flieth from him; So it's concerning the Nature, Attributes and wayes of God, the more we think to apprehend them, the higher they soar from our reach; But of this more in the prosecution of the point.

SECT. II.

Propositions to direct us about this great Point of Gods proceedings, as to the matter of Original Sinne.

VVE are to treat on Gods righteous proceedings, as to the matter of original sinne, and that we may be the better directed herein, Let us lay down these Propositions:

First, He that would not dangerously erre about this fundamental truth, must take heed of yeelding himself up to humane and philosophical arguments. A man that would rightly know the magnitude of the Sunne, must not judge by his sense, but by an artificial instrument, for the principles of art will correct sense; So he that will fully understand the wisdom and righteousness of God in invol∣ving all mankind in Adam's sinne must not judge by humane reasons, but Scri∣pture demonstrations, for the principles of faith, will rectifie those of reason; So that if you ask, What is the bitter root of all that bitter fruit (I mean cor∣rupt doctrinal opinions about original sinne?) We may readily answer, The inordinate attending to humane reasonings; As the Pelagians of old did first urge Reason, and then Authority of Scripture, whereas that Embleme of Na∣zianzene is alwayes to be remembred, Theologia nostra est Pythagorica, our Di∣vinity is Pythagorical, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thus saith the Lord, is in stead of all scienti∣fical demonstrations. The Pelagians and their followers are much alike in the point of original sinne, as the Arians and Socinians in the matter of the Deity of Christ; As the Socinians call the Deity of Christ, Somnium Athanasii Athanasius his dream, so do these original sinne, Augustine's figment; As they say, The Fathers before Athanasius his time, and the Council of Nice spake more temperately about the Trinity, so do these also of the Ancients before Austin's time concerning original sinne. And as there are one or two philosophical

principles, which plunged them into those damnable heresies about the Tri∣nity, and Christ's Deity (viz.) That, Qua sunt eadem uni tertio sunt eadem inter se, and, Vna subsistentia non potest terminare duas naturas, one subsisten∣cy cannot terminate two natures; So that Rule, Omne peccatum est voluntarium, Every sinne must be voluntary is the very foundation, upon which all errours about original sinne are superstructed. If then we would be guided into the truth, let us become humble Disciples of Christ, hearkning to what the Word saith of our condition by nature, and there be established, though reason like Job's wife tempt thee to charge God foolishly: It is true, we may by reason defend the justice of God in these proceedings, but it must be reason built upon faith, not faith upon reason; let faith lay the foundation, then reason may confirme and adorne. It is Stella his comparison, Takes the mould of the earth from the root of the tree, that is decaying, and put your compost and dung to it, and after that throw in your would again, and then that will be exceedingly ad∣vantagious to help the fruitfulness of the tree, which was an impediment before: Thus reason superadded will illustrate faith, whereas if laid as a foundation∣stone, it will indanger all. But that which doth for the most part corrupt us, is, We first receive opinions according to humane perswasions, and then going to the Scripture, we think that speaketh according to our prepossessed imagina∣tions. Philosophers were the Patriarches of Heretiques; Placonical Phylosophy in the Fathers, and Aristotelical in the Schoolemen hath wonderfully debased the pure gold of divine truths.

2. He that would not dangerously erre in this necessary point, he must mortifie self∣love, he must above all things take breed of a self-righteousness and self-admiration: For our corruption herein, is, that which maketh us to judge every thing unjust in God that is not pleasing to us; we will rather naturally accuse God a thousand times over, then accuse or condemne our selves; As the love of God had su∣preme dominion in Adam's heart while in the state of integrity, so in man fallen on the contrary, self-love is that which keepeth the principality in our souls; so that whatsoever we now love, it is because we love our selves; Why doth the covetous man love wealth, but because he loveth himself? Why doth the ambitious man honours, the voluptuous man pleasures, but because he loveth himself? yea this extends to God also, we love nothing of God, but for our selves, as if God were for us, not we for God; Hence it is that we would have a god like us; we make an Idol-god in our hearts instead of the true God; That which God chargeth upon some sinners, Psal. 50. 21. is true of all by na∣ture, Thou thoughtest I was such an one as thy self; now this is the rotten core in every mans heart; we think God to be like our selves, to do as we would have him do, and therefore we make that injustice in him, which we would not have him do; No wonder then, if men be generally so averse to this Truth about original sinne, for how can a man be naturally willing that this should be true, I am born in a state of sinne, I am by nature a child of wrath? Can such a bitter pill as this be easily swallowed down? how stiffely will men dispute and cavil ere they will be convinced of this? Deformed faces are not willing to look in this glass: Therefore it is a good similitude which Cortesius the Schooleman (2. Sentent. distinc. 7. pag. 48. who affecteth to turn all School-language into a polite flile,) useth concerning Pelagians denying original sinne, he compareth them to Dogs that cannot endure the halter they are tied by, and therefore all their endeavour is to gnaw the cord in pieces, that they may runne loose, Thus (saith he) do these corrupt Doctors, they are unwilling to be bound in this chain: No man can endure this cord, whereby folly is bound up in his heart, and therefore they strive to teare it in pieces; They would gladly believe there is no such thing, but the Scripture-truth will abide firme, whether thou believest it or not; Thou art by nature in an undone and a damnable estate,

whether thou will be perswaded of it or no. Therefore

In the third place, Seeing this Doctrine of original sinne and Gods procee∣dings therein are principally made known to us by Scripture-revelation; It is our wisdome to keep close to what is written, and not to give way to such curious Disputations that will never have an end: If so be the disciples of Plato would silence themselves with this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here Plato doth command us to stay, to rest and dispute no further; if (I say) this would im∣mediately stop their mouthes, how much more should the command of God and Christ, when we can say, here Christ hath commanded us to enquire no further? It is not therefore with divine truths, as it is with philosophical, for with the latter, though we know Aristotle saith so, yet we may enquire into the truth of it, but in Theological things, if it appear God hath said this, then we must not judge but believe; so that it is a learned ignorance, when we affect not to know above what is written. It is a good resolution of Luthers, (In cup. Genes. 6.) I follow (saith he) alwayes this rule, that I may avoid those Questi∣ons which may draw me up to the throne of Gods supreme Majesty; Melius & tutius est ad praesepe Christ hominis consistere; It is better and safer to stand at the manager of Christ as man; For this end we have Elihu and God himself at last humbling Job, who had disputed the righteous proceedings of God too pre∣sumptuously, by the consideration of Gods transcendent greatness to mans capacity, yea by these natural things, convincing him of his infirmity which we see very day as the rain and thunder, &c. Now certainly if we cannot behold a starre much less the Sunne; if we cannot find out the reason of Gods pro∣ceedings in natural things, how much more in supernatural. There∣fore

Fourthly, This is alwayes to be laid down as a foundation, there is no un∣righteousness with God, whatsoever he doth is very just, though many times this is secret and hidden to us: Even as David, while estuating in his soul, and perplexed about Gods dispensations in this world, thinking that equality of administrations to those that were not equall was inequallity; yet least this sour leaven should imbitter him too much, he layeth down as a sure principle and foundation, and that in the very beginning; Truly God is good to Israel, even to such as are of a clean heart. Psal 73. 1. And the Apostle in those sub∣lime mysteries about Election and Reprobation, doth check the presumptuous Disputations of men: Who will contend with God in such cases? Rom 9. And Elihu argueth against Job, Chap 34. 18. Is it fit to say to a King, thou art wicked, and to Princes, ye are ungodly? he meaneth of such whose righteousness and integrity is universally approved of; for the Prophets did many times re∣reprove ungodly Kings, and informe them of their impieties, (though we are to do our duties even to such with acknowlengement of their eminent place) Then how much more unsufferable is it concerning God, of whom all men have this inbred notion, that he is optimus as well as maximus, for any (if God do thus and thus, when yet the Scripture declareth that he doth so) to accuse it for unrighteousness? Our work then is to shew, that such Truths are revealed in Scripture, That God taketh such and such wayes in his dealings with mankind, and when this is established, then let us say, God is true, and every man is a liar; Then let us proclaime the righteousness of God, though we cannot satisfie eve∣ry curious Objection; yea our duty were to pass them by with contempt and silence, did not the importunity of the Adversaries provokens; so that we are to answer a fool in his solly, lest he be wise in his own conceit, Prov. 26. 5. And indeed (excepting one particular) there is not any thing scarce of any moment, that may make a man so much as doubt about the righteousness of God in this Doctrine of original sinne, as it is delivered by Protestant Writers, who fol∣low the pattern in the Mount, which that it may appear in its harmony, and not

judge of a piece by it self, but in its compleat proportion. I shall proceed to adde further Propositions. Hence

In the fourth place observe, God made made man at first perfect both in soul and body, as his body was not subject to diseases and death, so neither his soul to ig∣norance and passions: God made him right, Eccles. 7. yea in his own image, righteousness and true holiness, not as the Socinians say, that he was created in a meer innocency, that is indifferency to good or evil, not being made righte∣ous, till man should make himself: Man with simplicity in his understanding, and childishness, as if he differed but a little from an Ideot; it is wonder they do not also say, he was created blind, as Suarez reporteth (Disput. de statu innocentiae.) of some who held so, because it is said, after his fall, That their eyes were opened: Certainly, the Image of God he was created in, and with such a peculiar expression, which the Scripture taketh notice of, Let us make man after our own Image, Gen. 1. 26. doth denote nothing but excellency and perfection in him, both for natural and spiritual things, and shall we think that God who made his body perfect and in full stature, would not do the like for his soul; The end also for which God made him necessarily presupposeth him indued with all wisdom and holiness, for he was made the head of mankind, he was made to be the Governour and Lord of the world, he imposed names on the beasts, which argued both his knowledge and superiority, he was made to glorifie and praise God, to have constant communion with him and enjoyment of him, and who can think God created him for such a sublime end without pro∣portionable ability thereunto, and the rather considering, how God created every thing in its kind, as good, yea very good; Every creature was made per∣fect by its natural operations to attain its natural end, and shall man only be made imperfect? So that we are fully to believe this good and glorious estate that God made Adam in; for Pelagian and Socinians begin to erre here. This is the first step to all their future abominations.

Prop. 5. God did not only create man thus with an internal sufficiency of ability to persevere in this holy and blessed estate, but did also vouchsafe all other auxilia∣ries of grace, that might inable him to hold out: Even Adam in the state of in∣tegrity could do no good thing without the help of God, and therefore though whole, yet he needed the Physician, not indeed to heal him, or recover him, but to preserve him from falling, and no wonder Adam needed this grace of God, seeing the very Angels likewise did; So that the very difference why some did fall, and the others stand, was the grace of God, insomuch that that of Paul may be applied, even to Angels as well as men, 1 Cor. 4. 7. Who made thee to differ from another, and what hast thou that thou hast not received? Hence the Scripture maketh their election the cause of their standing, being therefore called the elect Angels, 1 Tim. 5. 21. Adam then was created thus sufficient within, and wanting nothing without, either of directing or preserving grace to continue him in this blessed estate, and which is the greater aggravation of that full and sufficient estate God created him in, he had nothing within him that might concupiscentially draw away his heart from God. It was not with Adam as with us, who though we have grace by Christ to help us, yet there is within us a repugnant principle thereunto; There is a root of rebellion within us to this grace of God, but all things in Adam were quiet and harmonious when the Devil did cast in his fiery darts, there was not so much as the least prepared materials to receive them, as it is with us, when the Devil doth tempt without we have something within that is treacherous, that is ready like a little thief, to let in the great one, but in Adam every thing was right, all lay in the meer de∣termination of his will, if he would stand, he might, there was nothing within or without, that was an impediment to him, whereas the great misery that is brought upon man, by this original corruption is, that though grace doth many

times excise and stirre up the will, yet we cannot do what we would, as Paul doth most sadly complain, Rom. 7. Adam while in the state of integrity did resemble God, though with infinite disproportion, in whom potestas and vo∣luntas are all one: Thus in Adam his posse was his velle, let him will what was good, and he did it, there was no innate corruption to make the execution of it difficult, but (alas) man in his lapsed estate doth need that grace, which doth not only give the posse, but the velle also; Hence he is said to work in us both to will and to do, Phil. 2. 13. and that of his good pleasure, not of our good will and pleasure, as some would pervert that Text.

SECT. III.

Objections Answered.

WE are vindicating the righteousness of God in his proceedings with mankind about original sinne, being presumptuously accused by those who harden themselves against this truth. I proceed therefore to lay down one Proposition only more, thereby answering their particular Objections, which will help us to much light in this point, that it may seem no new or strange thing, that Radix damnata should proferre ramos damnatos, a condemned root should bring forth condemned branches, or a poisoned fountain invenomed streams.

The Proposition is this, God who made man thus perfect and exactly qualified every way to attain that glorious and for which he was made, did not appoint him as a meer single person to stand and fall for himself, but as a publique person, in whom we were all represented, and whose will should be as the will of all mankind; and therefore Rom. 5. we are not only said to be made sinners by him, which deno∣teth our inherent corruption, but also to sinne in him, which supposeth, that our persons were represented in him, not in this sense, as if we had appointed Adam our delegate (as it were) and so had passed over our wils to him, for how could that be, when we had no existency or being at all; Therefore this was wholly by the appointment of God, that it should be so, who is the supream Lord over all mankind; Even as Christ was Surety for all those who were given him of the Father, not as if believers did delegate him (as some have absurdly and odiously stated the Question) but he was designed to that office by the appoint∣ment of God. Adam then was made the common Trustee and Treasurer for all mankind, though he did prove (as it were) the Phaeton, involving all his poste∣rity in utter destruction; so that Adam was the head of mankind two wayes,

1. He was the caput naturale, the natural head from which his off spring was to descend, and so original sinne is communicated unto us, because of our na∣tural propagation from him; This maketh Austin call it therefore so great a sinne, that we are never able to judge enough of the hainousness of it, because hereby the whole mass and lump of mankind is soured with it; but this is not all, Therefore

In the second place, He was made caput morale, God did appoint him to be our moral head, covenanting with him, that if he perservered, the good promised should redound to him and to all his posterity, but if he did apostatize then he and all his off-spring shall be plunged into the evil threatned, and this Covenant was made known to Adam, that so he might be the more carefull to look to his duty; Neither was it requisite that God should expect Adam's consent, or ours to this agreement, seeing God is the absolute Sovereign and Lord of all, and herein did consult for our good, better then if he had taken any other way, as

is more to be insisted on. But against this Covenant many rise up with open mouth; Soto the Papist he derides it, the late Writer, so often mentioned, saith, he knoweth of no such thing, and which is the greater pity; Jausenius more orthodox, though a Papist, then many who call themselves Protestants, in the Pelagian Controversies, he following Austin too rigidly calleth it, Novum pacti mysterium, &c. the new mystery of a Covenant founded upon no Scripture, Tradition, or solid Reason, but exeogitated by meer humane Authority (De Stat. Nat. lap. lib. 1. cap. 16.) But though this Covenant with Adam be not expressed, yet evident and inseparable consequences from the Scripture will compel us to believe it, For was the commination of death only to him as a singular person, was he only interessed in the punishment of death, if he did disobey; The event demonstrateth the clean contrary, for do not all die upon his voluntary transgression? Is not this then plainly to say, that God made a Covenant with him as a publique person? And if Austin were not of that mind, how could he say, Omnes homines fuernnt ille unus homo? We were not all that one man phy∣sically and naturally, therefore morally and by Covenant in Gods estimation, per jurisfictionem (as they say) though we must not think this was a meer ficti∣on or imaginary thing, as the Remonstrants call it, only a dispensative Cove∣nant, not as if God were really angry with mankind for this transgression. Again, If there were not this Covenant, the Apostle could not lay it still upon one man, Rom. 5. and 1 Cor. 15. but if it were only because the root is defiled, then our parents sins would be accounted to us as well as Adam's, which com∣pelled Austin to incline to that opinion also.

Lastly, (For I have proved this before) Adam is called, Rom. 5. 14. The figure of his who was to come, that is, Christ; The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Type, that is by way of contrariety, that as Christ was the head of all believers to justification and eternal life; so Adam was the head of all his posterity to sinne and eternal death; Therefore Christ is called the second Adam, whereby it is plain, That God did appoint these two as two contrary heads, and publique persons for two contrary ends, which doth necessarily imply a Covenant; and indeed who can deny, but that as all the Angels did stand upon their own personal account; The other Angels did not sinne in Lucifer as a common head, though happily by imitation, but they all stood upon their own bottom, and so were condemn∣ed for their own personal iniquity; so God also might have ordered about man, that Adam's sinne should not have hurt his posterity, what he did should be imputed to his own person only, as it is now with parents in respect of their children: Thus men might not have been subordinate to him, but collateral in respect of a moral consideration, though naturally they descended from him, for the denying of original righteousness, which is the consequent of Adam's sinne, was wholly at his free pleasure, only supposing the Covenant, it doth become necessary to us to be deprived of it, and it cannot be rationally thought, how original righteousness upon Adam's standing could have been propagated to his posterity without this Covenant of God, that it should be so.

So then if this foundation be surely laid, this will abundantly quell all those calumnies, whereby Gods proceedings are traduced in this point; for whereas it is thought to be unheard of injustice, and intollerable, that we should not only be made miserable, both temporally and eternally by another mans sinne, but also sinfull by his sinne, which is thought to be the greatest cruelty that can be imagined: We are made sinners whether we will or no, that we may be damned whether we will or no. This Proposition may serve to compose such distempered apprehensions, not indeed but that we must admire in some re∣spects at Gods holy and righteous proceedings, which we are not fully to com∣prehend. Austin is affected with the miris modis, and occultis judiciis of God in these dispensations; And he that will not leave to faith, to apprehend where

reason cannot comprehend, doth deserve both ex congruo & condigno, to be accounted a Philosopher, rather than a Christain, and his Religion Reason, ra∣ther than Faith; For what point is there in those mysteries of faith, which we believe, wherein we are not to cry out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Oh the depths! Our oyster∣shell cannot empty that Ocean; as Austin is reported to have a vision of a young man attempting to do so, while he was writing his book of the Trinity, thereby informing him of humane incapacity to reach comprehensively to such things. Again, There is none saith, that this sinfull condition, and so by con∣sequence miserable is brought upon Infants necessarily; for although as to them it's inevitable, yet in Adam, it was free and voluntary, God had abun∣dantly furnished him withall abilities to make mankind happy, and none may presume of Adam's posterity, that he would have done otherwise. Who can say, he would have done otherwise then Adam did, seeing God did on purpose create man at first in such a furnished and qualified manner, that as Austin ob∣serveth, the world might see what the free-will of man could do, that now we may see what the grace of Christ can do.

Furthermore, (Which consideration alone is able to overthrow the foun∣dation of all the calumnies cast upon this Doctrine) God when he made Adam thus the common trustee for mankind, did herein consult our good; It was for mans advantage that all this was done for him, he intended original righteousness, immortality and happinesse should descend from him to his posterity, upon his perseverance, so that no more evil is now inflicted upon Adam's off-spring then good was designed and provided for him, if he had continued in obedi∣ence. If sinne and misery come upon Infants now before actual knowledge, so would original righteousnesse and happinesse have descended upon them be∣fore their consent; and whereas happily many of Adam's posterity, yea all, if left to themselves, would have revolted from God; upon Adam's confirma∣tion, all would have been confirmed: So that we see God doth not inflict more evil then he had provided good for us.

Again, The known Enemy to the Doctrine of original sinne doth falsly and odi∣ously represent this Doctrine, as if Infants were innocents, and yet we hold them guilty of eternal damnation, and therefore having mustered many reasons together, concludeth upon the account of them, That it is safe to affirm, that God doth not damn any one to hell for the sinne of another. (Vnum Necess. cap. 6. Sect. 1.) Now this is to make Chimera's of his own head, for no Di∣vine saith, That an Infant deserveth hell, meerly because Adam sinned, nor is he obnoxious to the wrath of God meerly for that, but because this corruption of Adams is also propagated to the child, and so it is obnoxious to the wrath of God, for that inherent derived pollution, and the Scripture being as plain and clear in describing of such a natural estate of man by his descent from A∣dam, as may possibly be desired; We must not leave such evident Texts, be∣cause we may subtilly dispute in a cavilling manner about Gods proceedings herein. It is good Rule among the Schoolmen, That in Philosophicis argu∣mentum facit fidem, but in Theologicis-fides facit argumentum, In Philosophy the Argument worketh saith or assent, but in Divinity, saith worketh the argu∣ment; So that we are to believe that one place, if there were no more, of Da∣vid's confession, Psal. 51. 5. Behold I was shopen in iniquity, and in sinne did my mother conceive me, then all the curious, presumptuous speculations of men, who from reason would demolish this truth, and as for their evasions, and wrestings of that place, they are so forced and irrational, that a man may justly tremble to see men no more reverentially submit their thoughts to the Scripture; Certainly the Psalmist intended, that every one should have a special regard to this truth delivered there, because of the (Behold) prefixed, which is, as I may so say, the Asterisce of the holy Ghost, or the Bibles nota benè (as was for∣merly said in this Text.)

If further it be objected, That it was not voluntary to Adam's posterity, their consents were to be expected.

To this it is easily answered, That seeing God had provided such a way for mankind, as was for their good, seeing the contrary good, and more also to that evil we are now fallen into, was intended for us in case of Adam's obedi∣ence, how silly is it to say, mans consent should be expected? Not to adde fur∣ther, that the holy wisdom of God ordering it thus, is enough to make us ne∣ver to open our mouths more against this way; and as for the involuntarinesse of this sinne, we have several times spoken to that, It was voluntary as farre as the nature of such a sinne did require, even as habitual sinnes are not voluntary, as actual are, but are as farre as habitual ones do require. It was voluntary effectivè; This sinne did not arise from the nature or matter of man necessarily, as the Materiarii and other Heretiques taught, but by the voluntary transgres∣sion of Adam; It is also voluntary subjectivè, for this corruption is chiefly seat∣ed in the will, which ruleth the whole man; and it is voluntary consecntivè by consequent, for man naturally delighteth in this evil estate, and till grace make a change we are not weary of this condition. It is true, this subsequent will whereby we delight in our original pollution, doth not properly make original sinne to be ours, for this is an actual sinne, and floweth from that better root, only it sheweth that this evil estate is so farre from being contrary to mans will naturally, that it delighteth in it, and doth contumaciously rebell against the grace of Christ that would deliver.

Lastly, Whereas the 18^th Chapter of Ezekiel is commonly objected against this truth, where God by the Prophet at large declareth, That the Sonne shall not die for the fathers sinne (an innocent for a nocent) but every one shall die in his own iniquity; I have spoken something to this already, neither am I to con∣sider, how that place is to be reconciled with the second Commandment, wherein God is said, To visit the iniquity of fathers upon their children to several generations, Exod. 20. 3. and several instances of Scripture make it good. To be sure the Proverb which gave occasion to this passage, was a prophane one, redounding to Gods dishonour; Sanctius (in locum) the Papist thinketh that the Jews of old had used it, and that because of Adam's fall imputed to his po∣sterity, but it seemeth rather at that time to be taken up, while under the judge∣ments of God, especially for Manassehs his sins, as appeareth Jer. 15. 4. where is observable, that though Manasses had repented, and his sinnes pardoned to him, yet God visited them upon the Nation afterward; So that it may not seem strange: If it be affirmed, That notwithstanding Adam repented, and his sinne pardoned, yet it may be visited upon all his posterity. There are various thoughts about the interpretation of the place: Some making it a promise un∣der the Covenant of grace only, as it seemeth probable, if you compare it with Jer. 31. 29. where the same prophane Proverb is mentioned, and this promise to the contrary, whereas Adam was under the Covenant of works. Others ve∣ry probably say, This is not to be extended to all times and places, only God promiseth, That in their particular condition at present, they shall have no oc∣casion to use it; for such who did, might be brought back from their captivity. Thus Sanctius and Maldenate, because (say they) it is plain, That the Jews now are under their grievous calamity for their fathers sake, who crucified Christ, saying, Let his blood be upon us and our children, Mat. 27. 25. But how∣ever the Exposition be, it doth not gain-say this Doctrine of original sinne, for there it speaketh of children free from their parents sins; we speak of children filled with inherent corruption themselves, though derived from Adam, and chiefly, because there the Prophet speaketh of particular, private parents, whereas we say, Adam was a publique appointed person by God himself, so that that of Adam's is extraordinary, even as Christ, though innocent, yet

died for our sins, which yet seemeth to contradict this place of Ezekiel, and the Socinians bring it to prove it could not stand with Gods justice to punish Christ, being innocent, for our sins.

But in the close of all we may justly retort on those who oppose this truth, that they attribute much injustice and cruelty to God, which Austin doth fre∣quently urge the Pelagians with, for they make all the misery that many times falleth upon young Infants, yea and that repugnancy and temptation that is within us against good to be from our primitive constitution, that God made us so. Those that will not acknowledge original sinne to be the cause of this misery, must make God to be so, and therefore, as appeareth by Baronius (Annal. Anno 418.) The Emperors Edict made to banish Pelagians, containeth this, as one reason, Proprer trucem inclementiam &c. for the horrid and cruel incle∣mency they attribute to God, passing a sentence upon man to die before he li∣veth; But I shall hereafter, when I come to speak of the Effects of original sin make it appear,

That the opposers of original sinne do more unjustly, yea and blasphemously attribute many things to God in a farre more transcendent way then their adversaries are by them supposed to do; How can it stand with the goodness, mercy and love of God, that so much evil, and death it self should be upon mankind from mans Creation, and not rather that it was in∣troduced by Adam's sinne?

Let the Use of all this be to humble our selves under Gods righteous proceed∣ings, to say with Job chap. 40. 3 Behold I am vile, I will lay my hand upon my mouth; Yea mayest thou not admire at the wise ends of God revealed in Scri∣pture, why this should be? This is to stop every mans mouth; This is to make it appear, That all the world is guilty before God; This is to make it appear, that Christ is necessary, this is the way to make Christ more glorious and precious to those that do believe.

Notes

• * 1.1

  It's covered over with the veil of Blind∣ness.
• * 1.2

  Vid. Cerd. i•• Tert. de presc.
• * 1.3

  II. With Sensles∣ness and Stu∣pidity.
• * 1.4

  Superiour. ob∣jects.
• * 1.5

  1. God.
• * 1.6

  3. The Scripture.
• * 1.7

  4. The works of God.
• * 1.8

  1. Sinne past.
• * 1.9

  2. Examples of others▪
• * 1.10

  3. The former work of Gods Spirit upon us.
• * 1.11

  4. Our end, and the day of Judgement.
• * 1.12

  5. The afflicti∣ons of others.
• * 1.13

  〈…〉〈…〉.
• * 1.14

  Apol. Confes. c. de Trin.
• * 1.15

  Propos. 2.