Abyssus mali, or, The corruption of man's nature briefly handled in some of its principal parts grounded upon Psal. 14: 1, 2, 3 : together with Man's salvation by faith on the Lord Jesus Christ, on Acts 16:31 / by W.G.

PSAL. 14.1, 2, 3.

1. The fool hath said in his heart there is no God: they are corrupt; they have done abominable works, there is none that doth good.

2. The Lord looked down from heaven up∣on the children of men, to see if there were any that did understand and seek God.

3. They are all gone aside, they are altoge∣ther become filthy; there is none that doth good, no not one.

CHAP. I.

I Find Interpreters differing in their sense on the Text; some saying, David complains only of the wickedness of his times; others, (and they the most) That it is of the universal cor∣ruption of mankind: and consequently, That the Fool in the Text, is the natural Man.

To prove that these are in the right; I offer for it these Arguments.

1. Because, Fool is the name given in common unto all sinners in Scripture, Prov. 10.21. ch. 18.2. Luke 12.19. Eph. 5.15. Et passim. But natural men are such; as will appear afterwards.

2. Who is Nabal properly, and correspondent unto the allusion (which is, ad arborem marcescen∣tem, to a dry tree) but, one that is expers vitae spiritualis, void of spiritual Life?

3. What is here in the singular, is presently turn∣ed into the plural number, The fool hath said, &c. They are corrupt; intimating all and every of them so to be. And the Prophet runs it to a man, There is none that doth good, and vers. 3. no not one.

4. The enquiry, v. 2, is concerning the children of men, the Children of Adam as it is in the Original; and that, To see if there were any that did under∣stand, &c.

5. Put in any other wicked person, Atheist, or whom you will, and then see how it agrees. What, Did the Lord look down from Heaven, to see whe∣ther the Atheist did understand or seek God? &c. or do any good? Doth this need such examen, such enquiry? or is it a wonder that they are abominable in their works, and do no good?

6. Doth not the Apostle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, alledge this very Text, to prove the universal corruption of mankind, both of Jew and Gentile? Rom. 3.9, 10, 11, We have before proved Jew and Gentile, that they are all under sin, as it is written, there is none righteous, no not one; there is none that understandeth, &c.

Lastly, Who are Fools, but they which under∣stand not? and who such Fools, as they which seek not God? which no meer Son of Adam doth, v. 2.

Ergo. If any object, That then every natural Man is an Atheist; have patience till I come to it.

2. If any object, That it is meant of a wicked Man; I answer, Every natural Man is a wicked Man. I shall mind you only of two Scriptures; Mat. 25.26, Thou wicked and slothful servant. He is wicked that but hides his Talent in a Napkin. Rom. 5.6, In due time, Christ dyed for the ungodly. Did Christ dye only for some notorious sinners? Let them speak. Rashang and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, answer one the other.* 1.1 If they say 'tis meant of some notorious wicked Man; I have spoken to it Argument 5. Thus having found the subject, the natural Man, the Fool; we have in this first verse, 1. Something affirmed of him. 2. Something denyed. The affirmative is threefold. 1. Hath said in his heart there is no God. 2. They are corrupt. 3. They have done abominable works.

2. The Negative, There is none that doth good.

Before we proceed, you may please to take no∣tice, That Psal. 53 is almost verbatim, the same with this 14. If you ask, what reason may be gi∣ven of it?

Ans. 1. Because Man's Corruption is such, that he is ignorant of himself; even ignorant of his ig∣norance. The practical ignorance of Man's misery, is in great part his greatest misery: Miser, quia non mi∣serabilis, Miserable because insensible of his misery. Bern. Therefore it is inculcated.

2. The knowledg of it hardly enters. Dark∣ness cannot comprehend it self. It must be by a borrowed light that man knows himself; it must be from somthing, ab extra, from without.

3. Though so difficult, yet requisite to a better state. The whole need not the Physician, but they which are sick, Matt. 9.12.

But to return to our Text, and come now to observation.

Observ. 1. That natural Men are Fools.

I say not, but Men may have great Reason, and Wit at will (as we say) and yet be very Ideots in Gods account; or in relation to any spiritual, saving Wisdom, of which the Holy Ghost speaks here. I say not, they are natural Fools.

Here I would speak to Two things briefly. 1. How doth this appear? 2. What is the extent of it?

It appears,

1. Because they are taken up with those things that are of smallest moment, and little concern∣ment; with neglect of the best and main. Eccles. 10.2. A wise mans heart is at his right hand, but a fools heart is at his left. Things of the right hand, are those of the greatest value and consi∣deration; and things of the left hand, are of lit∣tle or none. Luke 12.20, Thou fool, this night, &c. Why Fool? Because he had his heart full only of trash, and cares about it. But this is every na∣tural Mans case. Psal. 4.6, There be many that say, who will shew us any good? Indifferent good serves their turn: And these are the rabbim, the many, or multitude, opposed to us, David, and such as he was.

2. Because they have no desire to know things spiritual, and of everlasting concernment. Prov. 1.7, Fools despise wisdom and instruction: Not only, that any Man should teach them (which some spirits are above), but they are simply against in∣struction, against the thing taught. Prov. 18.2, A fool hath no delight in understanding; but that his heart may discover it self. Many a Man indeed may desire to know, to talk, and discourse, and bear a part

with others, that he may not seem a Fool: But it is to shew his pride and self-conceit: and so his heart discovers it self. This is every natural Mans temper. Joh. 3.20, But he that doth evil, hateth the light, &c. I shall shew you in the se∣quel of the discourse, that natural Men are most properly evil-doers.

3. Because they play and trifle with their own destruction; with that which is their ruine: It is a sign they have no insight into things, nor can make any true judgment of them: That if sin be but coloured with pleasure and profit, they can make a light matter of it. What doth the Wise Man call such? Prov. 14.9, Fools make a mock of sin; though it be rebellion against God, and at∣tended with his wrath, and curse, and everlasting displeasure, without repentance. Prov. 13.19, It is abomination to fools, to depart from evil. To part with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the present sweet (as the Philosopher calls it) for fear of displeasing God; they loath it, because of those wretched inclina∣tions which carry them head-long. But unto whom is it abomination? It is abomination to Fools. But thus it is with every natural Man, Rom. 8.5, For they which are after the flesh, do mind the things of the flesh: and vers. 9, Explains who are in the flesh, or after the flesh: But ye are not in the flesh, but in the spirit, if so be the spirit of God dwell in you. But can this be said of any natural Man? Isa. 53.6, Every man goes his own way. 1 Joh. 5.19, The whole world lies in wickedness. i. e. with pleasure and delight: and this is univer∣sally true of every person, but those which are of God, as appears in the opposition. And we know that we are of God.

4. Because they trust to their own wit, their own wisdom, for Heaven and happiness: let them alone; they shall do well enough, no body can teach them. Now, Who is a Fool? says Solomon, Prov. 28.26, He that trusteth in his own heart, is a fool. Nay, Prov. 26.12, Seest thou a man wise in his own conceit? there is more hope of a fool than of him. He is a notorious Fool. But this every natural Man does. Phil. 3.3, We are those which rejoyce in Christ Jesus, and have no confidence in the flesh. By consequence, all others trust in some∣thing else besides; which is but Flesh, whatever it be. They are of the same temper with the Pharisees: Luke 18.9, They trusted in themselves, that they were righteous.

5. Because when they have a price in their hands to get wisdom, they have no heart to it, Prov. 17.16. Though they be undone, they let slip, and pass all overtures for their good: as ap∣pears in the Church of Laodicea, that thought her self rich, and increased, and to have need of nothing; when she was wretched, and miserable, and poor, and blind, and naked, Rev. 3.17. What Reason can be rendred, why Laodicea should ge∣nerally be of this mind, that is not common to a natural Man?

6. Because they have neither wisdom, nor pru∣dence; therefore Fools.

1. No Wisdom, i. e. no true wisdom, spiritual wisdom. For, The wisdom that is from above, is first pure, &c. full of mercy, and good fruits, with∣out partiality, without hypocrisie, Jam. 3.17. Make these good of a natural Man, and you'l say som∣thing. All the wisdom they have, is like the knowledg of second Notions, or Universals; which affects not.

2. No Prudence; They are very Fools, in rebus agendis, they have no discretion to make use of what they know, for their own good, to avoid that evil they are ready to be undone by. The very wisdom of the Flesh (as in the Original) is enmity against God, Rom. 8.7.

For the minor of all these demonstrations, should I but appeal to common experience, it is clear enough to them that have eyes, that it is thus, and so with every natural Man, ad unum: And that which is a common Case, must have a com∣mon Reason, an Universal defect in them all.

The prosecution of this, in the following Dis∣course, may excuse the present brevity.

Quest. 2. What is the latitude of this folly?

1. They are such Fools, as they know not them∣selves; know not their own hearts; nor are able to make a judgment of their own ways and do∣ings. Jer. 17.9, The heart is deceitful above all things; who can know it? Which is spoken in re∣lation to themselves. Paul verily thought with him∣self, he ought to do many things contrary to the name of Jesus, Act. 26.9. Laodicea, though professing the truth, yet knew not, She was poor, and blind.

2. Such Fools as they, know not the way of their happiness. Destruction and misery are in their ways; and the way of peace have they not known, Rom. 3.16, 17. The way of life is above to the wise, Prov. 15.24. And it is far above, out of their sight. Paul was fain to begin again to learn his ABC.

3. To have done; They know not any thing of a Spiritual Nature. 1 Cor. 2.14, 15, They are foolishness unto him; neither can he know them, be∣cause they are spiritually discerned: but the spiritual

man judgeth all things. When Peter makes a pro∣fession of his Faith, Christ tells him, Matt. 16.17, Flesh and blood hath not revealed this unto thee; but my father, &c. i. e. not any thing of self, but God.

Therefore, How should this take down all con∣ceit of our selves? of our own worth and excel∣lency? How low should this lay us, That natu∣rally we know nothing saving, nor can know? It would mightily dishearten and discourage some men, if they were posted up for very Fools. The very subtilest men are Fools in Gods account. He hath hid these things from the wise and prudent, Matt. 11.25. i. e. such as go swelling in their con∣ceits, and parts; they can do any thing; and in∣trude themselves by their own wisdom into any thing: They are hid to such; because he is plea∣sed not to reveal them. What a reproach was it to that great person Claudius Caesar? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. What! an old Man, and a Fool? Yet this is the case of many, both old and young.

Object. All are in alike case, you say: This is something.

Answ. What will this alleviate, when thy folly speaks not only thy reproach, but thine utter ru∣ine and undoing? Thou art such a Fool, thou wilt never of thy self find the way to Heaven.

Therefore, Secondly, How should this put eve∣ry Man upon looking out for help? Men use to be sensible of other defects, so as to strive to make them up. Natural defects in Reason, Scholars are willing to make up with great pains: and

others, any defect in their sight, or limbs, &c. And what! no care about that which will cost thee most dear, the loss of thy self, and happi∣ness for ever?

Quest. What means should we use?

Answ. No means will do of themselves. The counsel therefore to the Church of Laodicea, is, To buy of Christ. I counsel thee to buy of me eye-salve that thou mayest see, Rev. 3.18. Blessed is the man whom thou teachest, Psal. 94.12. Thou must be beholden to Gods Grace, to do this cure for thee: And in as much as God doth it by means, use every means that he hath commanded thee. Prov. 2. from 2, to 7, For the Lord giveth wisdom; out of his mouth cometh knowledg and understanding. Therefore cry after knowledg; and lift up thy voice for understanding; seek her as sil∣ver; and search for her as for hid treasures, v. 3.4. See the Connexion.

CHAP. II.

THE fool hath said in his heart, there is no God.

The words lying plain before me, and not need∣ing explication so much, as the thing, I presently come to Observation.

Observ. 2. There is a secret Atheism in the heart of every natural Man; or, in every Man's heart by nature. Hath said in his heart; there is no God. Though this may seem very harsh, and hard to make good: yet I hope to make it evident.

For the clearing of it, I shall, 1. Give you cer∣tain

Distinctions. 2. Lay down several Conclu∣sions.

1. The Distinctions. Atheism is either

• 1. Speculative, or practical.
• 2. Innate, or improved and heightned.
• 3. Secret, or profess'd and open.
• 4. Direct, or indirect.

To explain these,

1. Practical Atheism is, when men be, and live as if there were no God; or at least, as if he were not such a God as he hath revealed himself to be. Psal. 36.1, The transgression of the wicked saith within my heart, there is no fear of God before his eyes. Psal. 10.5, God is not in all his thoughts. God is not in any of his thoughts; as one Glosses. All his thought are, there is no God, as in the Margin. They think him not so true, so holy, so just, or so good as he hath revealed himself to be. [No God] i. e. No such God as cares for the affairs of the World; that attends and minds the actions of Men, to take an account, and call men to a reckoning. Psal. 50.21, Thou thought∣est I was altogether such a one as thy self, i. e. That either minds not, or likes very well what thou doest; or at least, will connive. Speculative Atheism is, when men cry it up as a Principle.

2. Innate, Is such Atheism as every Man brings into the World with him; which makes him prone and apt to deny a God, and live as an Atheist; and doth, Ipso facto, make him live, as without God in the World. Heightned and improved Atheism, is, when these opinions, either in rela∣tion to God, or his Providence, and especially his peculiar providence in reference to Salvation or Damnation, are increased and strengthened: Which

usually arises from the steam of a corrupt filthy heart, inured to sin and some wicked custom; left to it self, and taking occasion from such Argu∣ments, as some like himself have started, or are ministred to him in the way of providence: which he takes to palliate his rotten Case and Consci∣ence. Therefore say they unto God, depart from us, Job 21.14. Affluence without Indigence choaks the Notion of God. Dr. Jakson. p. 22.

3. Secret Atheism is, when men neither trou∣ble themselves nor others, ordinarily, with such thoughts, or discourses, inward, or outward; but yet there is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, somthing within, which moves them, and orders them, as if there were no God, or no Providence: Something there is, which some∣times whispers, or abets such Epicurean Princi∣ples as those, 1 Cor. 15.32, Let's eat and drink; for to morrow we shall dye: Securi quasi futuri ju∣dicii. De diis non habeo quid dicam. Diagor.

Manifest and open, is, when men are come to that height, that giant-like, they are neither afraid, nor ashamed, to profess and speak, what before lay secret; and accordingly live, and do, as those who so think, and so speak.

4. Direct (to have done) is, when we either secretly, or openly deny, or question the existence of a God, or his being. Indirect, When we de∣ny or question his Providence. How doth God see? or is there knowledg in the most high? Psal. 73.11. Which in effect is to deny a God.

2. The Conclusions.

1. I say not, that every one is a speculative A∣theist; but rather count they are few in compari∣son: For that which may be known of God, is ma∣nifest in them, Rom. 1.19, 20. For he hath revealed

unto them: for the invisible things of him, from the creation of the world, are clearly seen. God is so clearly Printed in the Volumes of Creation and Providence, that it is hard to be a deliberate Atheist, notwithstanding the passionate and natu∣ral inclinations hereunto: And because it seems such a hard matter, to raze out common notions, from which, the Heathen have acknowledged a Deity, and an, aliquid superius, which kept their Consciences in awe, Rom. 2.15, Their conscience in the mean time accusing, or else excusing, &c. Conscience is always in relation to a Superior: And it is a difficult thing for them that would, to turn it quite out of office, it being Gods Vice∣gerent. It is hard to be an absolute Atheist; I mean, to put off all sense of a Deity: The Devils themselves believe and tremble, Jam. 2.19. A Thun∣der-clap, or a Sea-storm, may soon set the Con∣science a working.

Conclus. 2. Yet, That there are some such Spe∣culative Atheists, seems not to be denyed. 2 Pet. 3.3, 4, In the last days shall come scoffers, walking after their own lusts; saying, where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning: As if there were no God that minded any thing; or else had forgotten his word. Mark, They are such as walk after their own lusts; Quibus volu∣ptas pro vita, & libido pro ratione: Such as by E∣picurism and sensuality, have brought themselves to this sad pass, drowning Conscience in Whore∣dom and Drunkenness: When men are so wicked, that they are fain to perswade themselves, that there is no God, or no Judg, at least, that will call them to account; that they may the better

bear up under their intollerable wickedness.

Conclus. 3. Practical Atheism is very common, and prevalent in every Mans heart naturally. This will appear, if we consider, 1. The common Notion and nature of Atheism and Atheists: They are such, Qui nullum sensum divinitatis habent; qui nulla religione tanguntur, who have no sense of a Deity; which are touched with no Religion, Calvin in Ephes. 2.12. Though it is true, every Man na∣turally hath so much lumen naturae, light of Nature, as to keep them from denying a God ordinarily: yet for want of a lumen gratiae, light of Grace, they continue in practical Atheism for all that. For though the light of Nature, will serve to keep in some common notions of a Deity, and have some awe upon Mens Consciences; yet it will not serve to found Religion upon, or bear any such stress, as the sway and government of a Man's Life: It is not, Principium practicum. The Apostle tells the Ephesians, That before the Preaching of the Gospel, They were, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Because they had no true notion of the True God; and lived without him in the World; though no question, they had the notion of a Deity.

2. Take them in their several divisions; the con∣siderate Atheist, the plodding Atheist, the subtle politick Atheist: They all say in their heart, De∣part from us, we desire not the knowledg of thy ways, Job 21.14. They see no need of living upon God, or living to Him, so long as they have the crea∣ture to live upon: Nor do trouble themselves a∣bout Religion, so long as they have any thing else to do. Where is the Man (I put it even to a Man) that desires in serious earnest, and in the secret of his Soul, that God would come and

dwell with him, and rule in him?

Conclus. 4. This Atheism is not so much in re∣lation to the Existence or Being of God; as to his Providence and Government; and especially, to his Spiritual Providence in his Church. They believe not, that he takes such notice and obser∣vation; that he is so angry and wrathful on the one side, or so gracious and merciful on the o∣ther side as he describes himself to be: But all these are as it were fables to them; they own him not such a God, as he represents himself to be: And so they are Atheists in relation to the true God, the God of Israel. To believe such a Numen (as the Heathen did), that they might make bold with when they would, and pacifie as they plea∣sed: This is Atheism under the Gospel. Such thoughts as most men have of God, are like the thoughts the People had of the God of Israel, in Joshua's days: Who, though they cryed out, God forbid that they should forsake the Lord to serve other Gods; yet they had their strange gods, even then amongst them, Josh. 24.16, 23. They are like the Samaritans, that feared the Lord, and served other Gods, 2 King. 17.33, 34. Though Men retain a notion of a God, yet they have such a conceit of him, that what pleaseth them, pleaseth him; and a little matter will serve turn; they may do even almost what they list; and so they do: And the ground of it is this, Atheism lies at the heart, and is the secret prin∣ciple of their life. And thus Mr. Perkins charges the Romanists with Atheism, as their first great sin.

Conclus. 5. Atheism dwells in every natural man as well as any other sin; for sin is a body of death:

It is so described in Scripture; it goes not single, (as people think, they have this and that fault, and 'tmay be, they are all but peccadillo's to them neither), but all sin goes together in the root. Sin is a body, Our old man was crucified with him, that the body of sin might be destroyed, Rom. 6.6. O wretched man that I am, who shall deliver me from the body of this death? Rom. 7.24. And if so, then especially are there the most considerable, principal, vital parts which maintain the old man in life and vigour: one of which is that present evil we are speaking of. Atheism is the Master-vein (says one) in our Original lust.

Conclus. 6. As Atheism is in every natural man, so it is prevailing in him. I do not mean it is his Master-sin, or peccatum in deliciis; but it is a reigning sin in him; though it may be he ob∣serves it not, it is so much in power, that it keeps him in an estrangement to God; continues him an enemy, and is the root and cause of many wick∣ednesses. It is a prevailing sin, because he hath no sin crucified or mortified, the body of death is lively in him still; and so this, being one of the most vital parts. The best men that be, have too many thoughts this way, says Cap. yet, it is not a prevailing, but a mortified sin in them: What is it in a natural man then?

Conclus. 7. Setled Atheism, improved Atheism, though it be the distemper but of some; yet when it is so, it is secundam naturam, according to cor∣rupt nature. So that when they are most depra∣ved this way, 'tis but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Christ says of the Devil, Joh. 8.44, He speaks of his own. It is but the intention and irruption of an old piece of self. When I say, it is but the distemper of some:

I mean, 1. Either of some subtile, over-curious Philosophers or Polititians, who through their pride cannot allow God his Soveraignty, if he cross their Maxims: Or else, 2. Of some beastly Epi∣cure; who indulging his sensuality, to keep all quiet, would fain perswade himself there is no God; or at least that he will not judg so severely as he hath threatned. Indulgence to corrupt affecti∣ons, is the root of Atheism. Dr. Jackson, pag. 18, Who so forward to deny the Resurrection among the Corinthians, as those Epicures? 1 Cor. 15.32, 33, Who say, Let us eat and drink, &c. Who are those scoffers that deride the coming of Christ in the last judgment? Those who walk after their own lusts, 2 Pet. 3.3, 4. They were so blinded by their lusts, that they could see no reason in Gods patience and goodness to the world; and there∣fore concluded it casual. As ever you would a∣void mad Atheism, take heed of walking after your own lusts, whoredom, drunkenness, and such like; for though you may think you will keep with∣in some compass, and never be so mad as to de∣ny a Deity, or question the God of Israel, (Is thy servant a dog? as he said), yet, consider this is the high way to it; and thy heart very prone to en∣tertain it: for it is secundum naturam, when any man is thus depraved. Indulgence to violent passi∣ons settles men in the very dregs of this impiety, Dr. Jackson, pag. 29. As all passions obscure the understanding for the present; so the setling of them into habits, brings a perpetual blindness up∣on the soul, always breeding either obdurate A∣theism, pernicious Heresie, or Idolatry, id. pag. 30.

Conclus. 8. And last, Men would perswade them∣selves,

there is no God if they could; and there∣fore, they are Atheists naturally: It is in the in∣clination of their hearts, and they are counted ac∣cording to this. O how gladly would every na∣tural Man (especially under arrests of Conscience) hug himself in this conceit, if it could be proved there was no God? Read but Psal. 94.5, 7, They break in pieces thy people, and afflict thine heritage, &c. Yet they say, the Lord shall not see; and the holy one of Jacob will not regard it.

Therefore, 1. How should this make every Man look about him? We say not, all men in particu∣lar, are setled professed Atheists; but that they are practical Atheists, and that in prevalency; and that they have the seed of the most desperate Atheism in the World, which will certainly undo them, unless cured. For a Man that is touched with no sense of God, or Religion, must needs be out of all saving-state and saving-way. What though a Man be not presently taken off with a Paroxism; Is therefore the Plague not dangerous, not destructive? What if some abound in Athe∣istical words: and thy heart be of the same mat∣ter? What if some be Atheists through subtilty, and thou by incogitancy? The Atheism of thy heart (if not cured) will corrupt more and more, until it undo thee.

2. In as much as it is a secret Atheism; this makes the case more dangerous. People are scar'd when they see Plague-sores break out: But what if it be hid to thy self? Is not the case yet worse, as it is farther from cure? The ignorance of Man's misery, keeps him in security: and absolute secu∣rity, brings certain destruction, and sudden too,

When they shall say peace and safety; then sudden destruction cometh upon them, 1 Thes. 5.3.

3. As it takes from the wonder of the wicked∣ness and profaness of our times; so it lays the wickedness of men upon themselves with aggrava∣tion. Are Men Atheists in heart, secret Atheists? It is as easie for natural Atheism to be improved, as it is for a Tree to grow that hath soil enough. It is easie for a Man that carries this about him, to be betrayed to swim with the current and tide of profaness. It is not barely evil times, and e∣vil examples that make men evil; but the con∣currence of an evil heart. The evil Servant that eat and drunk with the Drunken, Said in his heart, my Lord delayeth his coming, Matt. 24.48, 49. Lay not all at the Devils door, nor other mens door; thy heart betrays thee; thine own heart is too hard for thee. There is many a fair flower spoiled by contagion: but it was in it self, of a corrupt nature; it had a catching quality.

4. This takes down the conceit of men, that live civilly and religiously as to outward perform∣ances, either ceremonial, or moral: there is a se∣cret Atheism which themselves may be ignorant of, that spoils all. There are but few perfect Atheists (says Dr. Preston) who think there is no God, and know they do so: But there is another kind of Atheism; when a man doubts of the Dei∣ty, and observes it not: this is common. Alas! it is not Painting and Plaistering that makes a strong House, but a fair: Thy performances are but Pulchrum edificium super cloacam, a fair build∣ing over a jakes. The secret Atheism of thy heart, is the very reason why thou contentest thy self

with such an out-side. This will infect all thy prayers, duties and performances, that they shall be meer bodily exercises; which profit little: (Thou canst not draw nigh to God, but by the destruction of thine Atheism; the prevalency I mean, and the dominion of it.) And some sinful distemper or other will always hold thee under, Security, Presumption, Covetousness, Uncleanness, or some filthy lust or other, until thou have some cure for this, notwithstanding all thy perform∣ances.

5. This may serve to settle, and comfort Gods People; some of which complain greatly of their Atheism, this secret Atheism: they are amaz'd to see and feel in themselves such workings of this Devil of Atheism; and hereupon quite turn them∣selves out of interest; as if they were no body, and had all to begin yet: Because they think Religion in truth, and the knowledg of God in truth, should have healed this long ago. I say therefore, it is natural. It is in every Man by nature: And Grace doth not perfectly, i. e. as to degrees, cure nature; much less presently. Grace leavens the whole lump; but not wholly, much less at first. The Canaanites, the old inhabitants of the Land, are left to humble thee and keep thee un∣der. As bad sins as this, even blasphemous stir∣rings, not from the Devil only, but your own heart, may arise in you: For I think it too much a mistake, to lay all at the Devils door in this kind. The more sensible thou art of it, the more thou art cured, or in a way of cure. It is sel∣dom a malady is corrected, until we find the hu∣mours stir: or a corruption mortified, until we

first have found it lively. By Grace thou art en∣abled to groan under it, and oppose it. The more evil it is to thee, and the more intollerable, so much the better.

Lastly, A few words towards the cure of this sad distemper, and I have done: which I shall di∣rect promiscuously, both to natural men and Chri∣stians.

1. Read Scripture diligently, with Prayer and meditation. This direction may seem strange: but I speak after wiser men than my self. I say, read Scripture diligently, and not pro forma, or slightly. The main cure for Atheism, is the word of God. If you would convince a Heathen, turn him to the Word: and so deal with your hea∣thenish hearts; because all exotick, external Ar∣guments in the World, are nothing unto it. In temptation to Atheism, keep close to the Word, and it will off, says Cap.

Object. But an Atheist believes not the Word: and therefore this seems most improper.

Answ. But the Word manifests it self, and ar∣gues for it self, more than all the wits in the World joined together. If a Man believe not Scripture to be the Word of God; yet it is ea∣sily perswadable, that it is more probable to be so, than any other thing in the World whatever. I say again therefore, Read it much, and diligent∣ly, with prayer and meditation: and you will find no means under Heaven like it. Though one rose from the dead, it would not be so much. They have Moses and the Prophets, &c. Luk. 16.

29, 31, If they hear not them; neither will they be perswaded, though one rose from the dead. Be∣cause thou mayst have more infallible certainty from those marks and prints of Divinity that are there, than thou couldest have from any thing which he should say, that came from the dead. There are such impressions of Divinity, which are no where else to be found. Thou hast magnified thy word, above all thy name, Psal. 138.2. 2. Be∣cause herein God uses to manifest himself, He meets them that remember him in his ways, Isa. 64.5.

2. Attend how the Spirit of God seconds the Word in thy heart: If the secrets of thy heart be made manifest in and by it, 1 Cor. 14.24, 25, why shouldest thou not acknowledg God is in it of a truth? The Spirit uses to be conveyed by it? While Peter spake these words, the holy Ghost fell down upon them that heard, Act. 10.44. And the Spirit, the Unction, teaches all things; and makes all things clear, 1 Joh. 2.20, 27. It is the Spirits teaching in and by the Word, which con∣futes thy Atheism. Besides, it brings thee, in ex∣perimentalem gustum, into an experimental tast; and gives thee more senses than one, to perceive and judg by.

3. Mind the making good of Prophecies, and performance of promises, both in the World, and in thine own heart. See if all that hath been written in the Old Testament, be not much made good, and making good every day: The predi∣ction of the Messiah; the rejection of the Jews; the manner, time, and place of Christs birth; the gradual destruction of Antichrist, &c. In hast I

leave thee, to consult thy self for the other.

4. Attend the Creation, and Mystery of Gods Providence. This is that, whereby God hath much secured us against Atheism. For that which may be known of God, is manifest in them, &c. How? For the invisible things of him, from the cre∣ation of the world are clearly seen, even his eternal Power and Godhead, Rom. 1.19, 20. He that planteth the ear, shall not he hear? he that formed the eye, shall he not see? Psal. 94.8. Could such an admirable variety, and order of those various Creatures be, but by an Infinite Wisdom? So for Providence: How comest thou, a poor creature, amongst the myriads of Men on earth, not to be neglected, but have thy provisions every day! Mind the works of Providence, in and about thy self; they are many and wonderful, have much in them to affect thee, hadst thou eyes to see them. At other times also look abroad: For he left not himself without witness, giving them rain, and fruitful seasons, Act. 14.17.

5. Never dispute with the Devil; especially in time of temptation. When the Devil puts in his foot, and concerns himself in the case, turn your back upon him: That is the way. Resist the De∣vil and he will flee, Jam. 4.7. There is no reason to think, but that he will be too hard for thee: yet if he interpose at such a time, as thou art in serious study and consideration, go on, and mind thy business. I say not, Consider not, read not, because the Devil is very busie: But keep as close to thy business as thou canst, and mind not him. We may not think, that though the Devil be a∣bundantly above our match, that yet through the

Wisdom and Strength of Christ, we shall not over∣come him; only we undo our selves, by living within our selves. Lay what he says (if thou mind it at all) before the Lord, and beg him to rebuke him.

Lastly, I would say one word more to Gods People; and that is only this: Be perpetually humble. The humble he will teach, Psal. 25.9. The Original may be rendred either meek or hum∣ble. And so I dismiss this first affirmative: The fool hath said in his heart, &c.

CHAP. III.

THey are corrupt.

How? In a few practices only? 1. This answers not to the subject, The Fool, the sinner. For some particular evil pra∣ctises, make not an absolutely evil person, Jam. 3.2.

2. It is not correspondent to the Context, and the following Predicates: They have made their work abominable (for so it is in the Original), meaning, that all, and every work of a natural Man is abominable; not only some particulars. It is called work here in the singular, Because, take them all together, they are but as one evil work, proceeding from an evil heart.

3. It agrees not with the Negative, There is none that doth good. If they be not corrupt by Nature, Why may they not do good, as well as evil? To be good, and yet do no good, is a strange thing; and that universally not a Man doth so, whence can this arise, but from an uni∣versal

defect, which is here called Corruption? And is expounded of the Corruption of Nature.

Observ. Men are corrupt; they are corrupt by Nature.

1. For explication.

1. It is not meant that their Nature is corrupt, qua nature, or as considered in it self: Neither body, nor soul, or the powers of either are thus corrupt (as the Manachees of old said; which made the Ancients speak more sparingly this way, lest they should seem to favour their fury): For Nature, as Nature, either of body or soul, is not only good, but very good; even the meanest and inferiour part of the soul, the affections, which the Stoicks blamed as corrupt; though some repre∣sent their opinion more favourably. To will in it self, is not evil; but Male velle, male appetere, evilly to will and to desire, must needs be so.

2. It is not meant, that they are corrupt only by contagion and bad example, that they contract evil only by imitation, as Pelagius said: For so the Devil may be called our Father as well as Adam, and more properly: for he it was that set the first evil example. If we enquire how corruptions come into the World? Peter says, it is through Lust, 2 Pet. 1.4, The corruption that is in the world, through lust. Cain did not learn to be a sinner by evil example; at least, he never saw his Father kill a Man. Did ever Ishmael hear his Father scoffing at a Covenant-seed? Death reigned from Adam to Moses, even over them which had not sinned after the similitude of Adams transgression, by actual sin against a positive Law, as Adam did: As learned Camero interprets the words, as I re∣member.

3. It is not meant, that they are bad, only by reason of bad practises, or by corrupt actions on∣ly: though thus, many Men are abominable, and Ten thousand times more the children of wrath than they were before. The wicked are estranged from the womb; they go astray as soon as they be born, speaking lies, Psal. 58.3. What? Speak lies before they can speak at all? Go astray, before they can so much as go? No, but because they have a Nature that is prone this way, as soon as they have any at all. As a Lions whelp begins not to be a Lion, when it runs abroad and catch∣es the prey; but before ever it was brought forth, even in the very womb. Ʋbi aut quando fuerit tempus, cum eram innocens? Where or when was the time that I was innocent? Aug.

4. But they are corrupt, by corruption inhe∣ring, not adhering only. Sin is not only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is sin that dwells in us,* 1.2 not only easily, or strongly besets us, as Varinus makes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to signifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Their inward part is very wickedness, Ps. 5.9. i. e. Their inside is altogether as bad as their out-side, wickednesses. Without are corrupt actions; within are raging, reigning, corrupt af∣fections. I had not known sin, but by the law: for I had not known lust, except the law had said, thou shalt not covet. i. e. I had not known Lust to be sin, and so sinful a sin, but by the Law. He had not known that to be covetous in inclination, or unclean in affection, was before God dam∣nable, and destructive to his soul: He was not struck dead while now. But when the law came,

sin revived, and I dyed, Rom. 7.7, 9.

5. Men are corrupt by Nature, i. e. ex nativi∣tate corrupti. As soon as ever they are Men, they are sinful Men: as soon as they have the nature of Man; they have the nature of Sin in them, Psal. 51.5. Because those inclinations are in them at first, which appear in action afterwards; Eph. 2.3, And were by nature the children of wrath. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Chemnitius ob∣serves; Nature is opposed to Custom: Children of wrath, not by Practice and Custom only, but by Nature. It is Malum haereditarium, as a Child partakes of Leprosie from the Father, of Spleen, or Consumption, not Male agendo malus fit; sed malus factus, male agit. It is an evil Tree, that brings forth evil Fruit: It is not the Fruit which first makes it so.

2. For Confirmation; And here I shall content my self at present, to insist only upon the Scrip∣ture-proof of it. You shall find this to be,

1. The Doctrine of Moses, Gen. 5.3, And A∣dam lived an hundred and thirty years, and begat a son in his own likeness, after his image, and called his name Seth. He begat a Son, as like him in nature, so like him in sin. For he retain∣ed the nature of Man, though fallen; and there∣fore begat a Son in his own likeness: But yet his Son was in his own image also, i. e. like him in corruption. He was like Adam now, like his Fa∣ther; not like God: For he had lost the Image of God, and contracted another. Compare it with Gen. 1.26, 27, Let us make man in our image, ac∣cording to our likeness; but no more of Gods I∣mage now (Adam being corrupt, sends this

down as an hereditary disease to all his posterity, Rom. 5.12, As by one man sin entred into the world. i. e. in universum genus humanum, That is, on all mankind, as Austin glosses it). It is observed this is said of Seth, and not of Cain and Abel: Because the propagation of the World refer'd to him; Cain's posterity being destroyed by the Deluge.

2. Gen. 8.21, For the imagination of mans heart, is evil from his youth. God here resolves, for Christs sake (which seems to be implyed, in that it is said, He smelled a sweet savour from the of∣ferings of Noah) to have so much patience with human frailty, as never more universally, for mans sake, to destroy the World: and gives this Reason; Because the imagination of mans heart, &c. q. d. Should he bring as many floods, as mans sin deserved, there would be no end; or rather, a sudden end: all mankind would perish presently; because he is corrupt by nature, from his youth. The Word comprehends the state of infancy, ab utero materno, from the Mothers Womb. Buxtorf. The Conjugate is used of Moses, at Three Months old, Nagnar, Exod. 2.6. And the babe wept; and so of Christ in infancy, Isa. 7.16. Negnurim, est aetas puerorum a tempore, quo primum moventur in utero, Drusius. Jetzerleb formatio cordis. We render it the imagination: Why may it not be very properly rendred, the frame of the heart? Mr. Ainsworth quotes a Rabbin making this questi∣on; When was this figmentum infused? and an∣swering, Ex porta formationis.

3. I shall only add here, that Argument from Circumcision; which makes it a clear case. You know when God comes to settle a Church, he

commanded all should be Circumcised, Gen. 17.12, 14, He that is eight days old shall be circumcised amongst you; every man-child in your generations. And the uncircumcised man-child shall be cut off. Now Circumcision was but a sign of somthing else: and what did it signifie? The Apostle an∣swers it, Col. 2.11, The putting off of the body of the sins of the flesh; i. e. the whole mass of cor∣rupt nature. In whom also, ye are circumcised with the circumcision made without hands; in putting off of the body of the sins of the flesh. Putting off, i. e. disowning the whole mass of corrupt nature. Ergo, they had such a body of sin; else how could they put it off?

2. This is the Prophets Doctrine. I shall only mind you here, of that Text which I explained before; Psal. 58.3, They are estranged from the womb, &c.

2. Psal. 51.5, Behold I was shapen in iniquity, and in sin did my mother conceive me, q. d. I was a sinner in the very Womb. David being humbling himself here for his great sins, and aggravating the matter as much as may be; he comes to this. q. d. But what do I speak thus? My very Mass is corrupt: I am nothing of my self, nor ever was, but a very enemy to God, as soon as I had any being. I know it is very frequent with Grotius, to say these are Hyperboles, as he doth here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But, David is not at his Hyperbo∣le's here; when in the most serious posture of hu∣miliation that can be, and cut at the very heart to think against thee, thee only have I sinned v. 4. He is is past complementing with God, and speak∣ing what he never thought: No, no, he is for

debasing himself as low as may be. I was shapen in iniquity, q. d. Not only these, but a Thou∣sand Murthers and Adulteries are in my nature.

3. Isa. 48.8, For I knew that thou wouldst deal very treacherously; and wast called a transgressor from the womb. God tells them, that he had be∣fore-hand revealed his mind; and told them what he would do, before he did it: that they might not say they came by chance, or their Idol did it, vers. 5. And gives the Reason; Because thou wast a transgressor from the womb: And therefore I expected no better, then that thou wouldst deal very treacherously.

3. It is the Doctrine of Christ himself. Joh. 3.6, For that that is born of flesh, is flesh. q. d. That which is of a corrupt Original, is flesh in the abstract, i. e. nothing but carnal. Christ is here shewing the necessity of Regeneration from this Argument, That which is born of flesh, is flesh; and therefore must of necessity be born a∣gain. He told Nicodemus, that otherwise he could not so much as understand the things of the King∣dom of God, and Salvation, who came swelling with conceit of himself, being a Doctor of Law, that he could understand any thing.

2. Joh. 6.44, No man can come, except the fa∣ther who hath sent me draw him. Where Christ shews, that a Man is disabled, not only as to the Law, to save himself by working, and doing; but even as to the Gospel, by believing in Christ. Though Salvation be offered Man upon receiving; yet this he cannot do, he cannot come, except drawn, i. e. (to make few words) per victricem quandam delectationem, by a certain conquering,

overcoming delight, as Jansenius. He cannot; it is not meant barely, for want of assisting grace: for shall a man be said to be potent, or impotent, meerly from that which is without him?

4. This is also the Apostles Doctrine; you know what I have said already upon, Eph. 2.3. To let that pass therefore, consider Rom. 5.12, Where∣fore as by one man, sin entred into the world, and death by sin, and so death passed upon all men; for that all have sinned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in whom all have sinned. The Apostle is arguing for free justification by Christ: And the Argument lies thus. As by one man sin entered, and death by sin: so by one man righteousness entred, and life by righteousness. Sin came in by Adam, In univer∣sum genus humanum, as before. Adam having corrupted his nature, as a common root, and o∣riginal, he corrupts ours; and that, not barely by imputation, but by propagation, and deriving of a sinful nature unto us. Vers. 13, For until the law, sin was in the world: (Men were conti∣nually sinning,) and not only actual sin, against a positive law; but an universal corruption of na∣ture, contrary to the whole Law, understood by this one word Sin, in Singulari. And the Law only entred, that this sin might abound, v. 20. i. e. in the sight and sense of it: that they might discover it, and the abounding of it, and how greatly obnoxious they were by it.

2. Rom. 7.18, For I know, that in me, that is in my flesh, i. e. (in me, further than renewed and sanctified) there dwells no good. As a regenerate man, he complains of himself so far as unregene∣rate, or not renewed. The Argument then lies

thus: If in the best, farther than they are rege∣nerate and sanctified, there is no good; then in all Men by nature, or not regenerate, there is no good at all; which was the thing to be pro∣ved: Men are corrupt, corrupt by nature. And now I have done with the second Particular, the Confirmation: Wherein it was my design, to give you some of the main Scriptures, wherein this Do∣ctrine of the Corruption of Nature is founded: and prepare them for your meditation.

Quest. How comes any to be otherwise? Many there are that are otherwise in part, How comes it? I answer with Paul, By the grace of God. 1 Cor. 15.10, By the grace of God, I am what I am. q. d. I say not what it is; but what∣ever it is, by the Grace of God it is. Of his ful∣ness have all we received, and grace for grace, Joh. 1.16.

1. This shews, that Men and Women have reason, great reason to be troubled, even where they discern no great ground of trouble. We are com∣monly not startled, or affrighted, but under the conviction of actual sins: but here appears great reason to be troubled upon another account. Not to enter into dispute now (it not lying so fair∣ly in my way here) which is the worst, a bad heart, or a bad conversation. They are both bad to be sure, and both will undo thee: (that's e∣nough for my purpose): and evil of heart and nature, is most likely to undo thee; because thou takest no notice of it, nor believest it, cum affectu, so as to be affected with it. Thou art wretched and miserable, and knowest it not. Lord help

me, I never thought of it, will one say. What, ignorant of thy self, thy heart, thy nature! And which is yet worse, people think it is an excuse; It is my nature, I am so passionate, so hasty, &c. Who was more likely to find pardon of the two, one that was a Thief by nature, and inclination; or anothet poor Man, that once Stole through streights and temptation?

2. This cuts the sinews of Pharasaism: which is, if they be free from outward evils, they bless themselves then well enough, God I thank thee I am not as other men are, extortioners, unjust, adul∣terers, or even as this Publican, Luke 18.11. These men could bear a desperate malice in their hearts against Christ, and seek by all means to slay him; and yet thought themselves well, because Abrahams Children, Joh. 8. from 33, to 40. And many that live in sins as contrary, yet think highly of them∣selves. But if Men are corrupt by nature, this will damn them, and undo them, though they were otherwise blameless, Phil. 3.6. Paul, though blameless, was yet struck dead at the sight of his nature: The discovery of his inward original corruption slew him. Sin revived, and I dyed, Rom. 7.9. To conclude, I shall only answer this practical question, How should a Man do to be convinced of this corruption of nature?

Answ. 1. Let him trace the evils of his life, to the fountain. Thus David did. Behold, I was shapen in iniquity, &c. Psal. 51.5. These evils I have done; but there are many hundreds in my nature. Thou trap'st thy self in drukenness: fol∣low this home, and you will find it springs from many bitter roots; infidelity, inordinate self-love,

creature-love, and the like.

2. Observe and consider the inward motions of thy heart, as well as the outward actions of thy life. The motions of sin did work in our members, to bring forth fruit unto death, Rom. 7.5. How can you but observe in your own hearts several wicked motions, which before God are great sins? He that is angry with his brother without a cause, i. e. without a sufficient cause, shall be in danger of the judgment. He that looketh upon a woman to lust after her, hath committed adultery already with her in his heart, Matt. 5.22, 28. By the observation of these, and the like, thou maist come to know, by Gods blessing, thine own nature.

3. Mind your heartlesness unto, and in any thing that is good: How loth to set about some∣thing, that is but materially good. Or if ready to hear, &c. observe with what serious purpose, and design it is, to please God, or profit thine own soul. Art thou not satisfied with meer hear∣ing of the Word, though thou mix it not with faith? Heb. 4.2. or receive it in the love of it, 2 Thes. 2.10, or though without any understand∣ing, or affection? So, if thou hast coursed over a Prayer, does not this please thee, though there hath been no acting of repentance, confession from the heart, sorrow and humiliation for thy sin, since∣rity, or ardency in thy requests; nor any com∣munion with God in it: Though thou only draw nigh with thy lips, and thy heart is far from God, Matt. 15.8.

Lastly, To have done, consider what motives and ends thou propoundest to the self in doing. If thine eye be single, thy whole body is full of light;

but if thine eye be evil, (i. e. thy aim and inten∣tion in what thou dost) thy whole body shall be full of darkness, Matt. 6.22, 23. The best, and most extraordinary duties, fasting, prayer, alms∣deeds, to be seen of Men, find no acceptance with God, Matt. 6.2, 5, 16, but they may serve here, to shew thee thy rotten heart. Now I perceive thou art in the gall of bitterness, and in the bond of iniquity, Act. 8.23; Because he had an ambitious aim, or covetous intention, in desiring the gifts of the Holy Ghost.

CHAP. IV.

THey are corrupt.

There is no concord in our languages; but it is an Hebraism, a manner of speaking peculiar to the Jews, and very Emphatical amongst them. Here is a Verb plural, with a Noun singular. Na∣bal Hischithu. Distribution is noted, as they call it, q. d. all, and every one of them are corrupt. And because this universality I have often offering it self; I shall here speak to it once for all.

Observ. 4. All, and every Man is thus corrupt by Nature.

This Doctrine is laid down in these Verses, 1. Affirmatively, vers. 1, They are corrupt, they have done abominable works. Vers. 3, They are all gone aside. 2. Negatively, vers. 1, There is none that doth good, vers. 3, No not one.

1. For explication in a few words.

1. This is understood of the whole Kind; or it is comprehensive of both Sexes: lest any should be so ignorant, as to think that men alone were concerned. For, 2. Man is oft the name of the Kind, and not of the Sex. Gen. 5.1, 2, Male and female created he them, and blessed them; and called their names Adam. Gen. 8.21, For the ima∣gination of the heart of man, of Adam, (i. e. both Male and Female) was evil. And as formerly, the Woman was reputed as circumcised in the Male; so now, both are baptized to signifie the same thing.

2. As in the second Adam, There is neither male nor female; but all are one in Christ, Gal. 3.28, So is it in the first Adam also.

2. Persons of all Nations, Jews, or Gentiles, are all thus corrupt, i. e. all the World, of what Nation soever. For the Jew signifies that pecu∣liar People that was in Covenant with God: and Gentiles signifie all the Nations of the earth be∣side: and therefore are indefinitely called Gentiles, without any peculiar mark or note of distinction. You find the Apostle applying this corruption to them both. What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin, Rom. 3.9, 10, as it is written: And then quotes this Text, lest either the Gentiles should think, that because they had no Law (i. e. no positive Law as the Jews had) therefore they had no transgression: or the Jew, e contra, that because they were in Covenant, and had the outward signs of Gods Grace, therefore they had no sin. And concludes, vers. 19, That every mouth may be stop∣ped,

and all the world become guilty before God. Col. 3.10, In Christ there is neither Jew nor Greek, &c. None, but in and through Christ, may be accepted, by Grace may be saved; by Nature all are damnable.

3. This is true also, of Gods people by nature, as well as others. They are of the same Cloth (as we say), only the Shears went between. By Nature they were as corrupt and bad as others; and still (though Grace make as considerable a difference, as between darkness and light) are corrupt as well as others, Eph. 5.8. Amongst whom, we all had our conversations in times past, &c. and were by nature the children of wrath, as well as others, Eph. 2.2, 3: which is meant of true Christians, whether Jews or Gentiles; as appears by the opposition, to the children of disobedience, vers. 2. They were, and they are, I say, still by nature corrupt; though with a world of differ∣ence from other Men. Consult Col. 3.8, 9, Now ye also put off all these, &c. seeing ye have put off the old man. Without any great enquiry (because it is, but in transitu) this is obvious: They have put him off, though but in part put him off.

Thus you see Men or Women, of this Nation, or that, professing or profane, Saints or o∣thers, by nature what they are.

Quest. 1. How comes this to be so?

Answ. 1. Because they have all but one com∣mon nature. This nature being defiled in the root, and fountain, viz. Adam, This corruption comes to be derived and diffused all the World over Persona polluit naturam, & natura polluit personam.

The person first defiled the nature, and ever after the nature defiles the person. But this is not all: for Man might have stood upon the same terms the Angels did, every one singly for himself. Therefore,

2. Adam our natural head, was also made our political head, i. e. he was appointed of God to be the Representative of all mankind. He and we, i. e. all his posterity are look'd upon but as one covenant-party: So what he lost, he lost for himself, and us too. And thus the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 5.12, is of easie solution. Both these are abun∣dantly proved, Rom. 5. from 12, to the end: Where the Apostle speaks of the first Adam as the head of all mankind; and the second Adam, as the head of the elect: And shews that as sin and death came by one, so righteousness and life by the other.

Quest. 2. But are all men alike corrupt by Na∣ture?

Answ. Yea, by Nature one is as bad as ano∣ther, and as deep in sin as another. Some indeed are much more abominable in practice than others are; and one Mans corruption runs out this way, and anothers that, according to temper, and tem∣ptation: Yet that humour that falls into one Mans Leg, and swells another Mans Arm, may be the same in kind, though it work several ways. If some be restrained by better education, others by fear of shame or punishment; yet this speaks not, but their hearts are naturally as bad, and have as many seeds of sin in them as any; though not heightned by custom and practice.

The Reasons why all Men are alike sinful by Nature, are,

1. Because all partake equally of the Nature; and none is otherwise related to the head and fountain of it, I mean Adam, than another. Can you say any one is more a-kin to Adam, than his Neighbour, when we are all his sons and daugh∣ters in common? Some indeed are so improved in wickedness, that they may seem to deserve to be called the first-born of Adam: But this is but rhetorically when all is said.

2. Because corruption of Nature consists in ca∣rentia justitiae originalis, in the want of original righteousness. But this is alike in all. Every one wants the Image of God, and every part of it (take Image properly) as well as others. It was lost whole and all. If Grace be the having ori∣ginal righteousness, then Sin (its direct opposite) is the wanting of original righteousness: which because all want alike, therefore it is Men are all alike corrupt by Nature. What is sin but a de∣fect? a want of what should be? justitiae debitae in esse? What is then original sin, but a want of original righteousness?

This shews, 1. Those excuses commonly in the mouths of Men are of no avail. Be they never so wicked, and make themselves never so vile, yet they mean no hurt, their heart is good. No, Whence come those evil courses and actions, but from an evil heart? An evil man out of the evil treasure of his heart, bringeth forth evil things: For out of the heart proceed evil thoughts, murders, adulteries, &c. Matt. 11.5, 19. And whence comes thy heart to be such an evil treasure, but from an evil Nature?

2. Let a natural Mans actions be never so good outwardly, his conversation civil and honest, his duties and performances plausibly good: yet this spoils all, his evil Nature. They are defiled in their original, they come but from self-respect at the best, they have no higher a principle than self, and therefore can have no higher an end. It is ill Divinity therefore, to say a fair conversation alone proves a true Christian.

3. It follows then, that every Man is misera∣ble by nature; and much more those, who are continually adding sin to sin (as every grown per∣son doth) treasuring up wrath against the day of wrath, Rom. 2.7.

4. This shews the necessity that every one hath of regeneration. Mind Christs Argument, Joh. 3.6, That which is born of the flesh, is flesh: There∣fore, except a man be born again, he cannot enter into the kingdom of God. You see the demonstra∣tion here, corrupt Nature cannot enter; there∣fore there is a necessity of Regeneration. Every Man is corrupt; therefore no Man can enter with∣out being born again. Think you that those Men that are strangers to God, shall ever come in Hea∣ven? Much less can you think, that those that are enemies shall ever enter. No surely, he ne∣ver prepared Heaven for his enemies. Regenera∣tion is that which is directly opposite to this cor∣rupt, for it is renewed nature.

5. Every one needs a Christ, and a new State, i. e. a relative state: for Regeneration is an abso∣lute. Because, being corrupt by nature they need pardon and remission, and therefore a Christ: For without blood, no remission, Heb. 9.22. And with∣out

a part in Christ, no share in his blood. I desire you seriously to consider, and give your selves an impartial account, what is the meaning of that phrase you so often meet with in Scrip∣ture, viz. Being in Christ? Rom. 8.1. 2 Cor. 5.17. To interpret it, as many do, of a new ab∣solute State, is a strange thing: For then mind how that place would run, (2 Cor. 5.17, If any man be in Christ, he is a new creature) if any Man be a new creature, he is a new creature. Let them choose such interpretations that please.

6. This serves, as to humble the people of God, so to caution them, They carry about them an e∣vil Nature as well as others. Let this make them very wary and watchful against temptation and occasions to sin. If Grace have made a difference, (as it doth a great one, as I have hinted before) yet, they bear about them an old man continual∣ly, that exposes them unto every evil: Therefore carry a wary eye, and strict hand over your selves; come not upon the Devils ground.

7. This may serve to comfort Gods people un∣der their sins and imperfections. They have not quite put off their old man; yet they are not ser∣vants unto sin. Rom. 7.24, compared with Rom. 6.16, 17, 18. The knowledg of these two prin∣ciples in them, Nature, and Grace, is a necessary ingredient to their comfort.

CHAP. V.

HEre is yet another proposition offers it self to me, in these words: which because of its use∣fulness, I am not willing to let pass, though it be not obvious to a common Auditor. I must there∣fore acquaint you with the meaning of the He∣brew. The word signifies fecerunt se corruptos, they have made themselves corrupt, whence

Observ. 5. Men are corrupt by their own fault.

And though I seem to differ in words from the Orthodox; yet I do not know, that in any thing I differ in sense. I desire therefore, you warily attend the following Discourse.

We are generally corrupt; and though never so corrupt, yet we are as generally excusing our selves, and ready to turn the blame upon others. Gen. 3.12, And the man said, the woman whom thou gavest to be with me, she gave me of the tree, and I did eat. And vers. 13, The woman said, the serpent beguiled me. The intent therefore of this Discourse, is to shew that we cannot excuse our selves, and turn the blame upon any other; but it will lie at our own door.

1. If we speak of actual sins, or customary, the case will be clear in a few words. We can∣not lay the fault upon others, so as to excuse our selves; but the great blame must be our own. 'Tis true indeed, the World is full of bad exam∣ples, and bad counsels; but these cannot necessi∣tate us to sin. Examples indeed are said to draw,

Exempla trahunt; but the meaning is, by a Meta∣phorical, not a proper motion: For they are no principles within, but somthing wholly without us. Therefore, when ever a Man sins, there must be some more nearer and proper cause than they. Trahit sua quem{que} voluptas, every Mans own lust draws him. The Devil can do a great deal more towards making us to sin, than thus; and yet he is not the proper cause of our sin. As they can∣not be the reason of our sin, therefore not our excuse. But because this Discourse looks farther than meer actual sin; I shall endeavour to shew you,

1. That we cannot excuse our selves, and lay the fault of our corrupt nature at the Devils door; though the Devil cannot be excused from sin, because he gave the first evil example, and the first evil counsel: yet he could but tempt, and not ne∣cessitate; he cannot make us will, whether we will or no: Therefore to will evil, is our own fault. It is true, he is said effectually to work in the chil∣dren of disobedience, Eph. 2.2. And That they are taken captive by him, at his will, 2 Tim. 2.26. But they are willingly so snared, and willingly sin; they betray themselves. The lusts of your fa∣ther ye will do, Job. 8.44. He tempted Eve (so he did Christ; it is not absolutely evil to be tempted) but she tempted her self, by listening and giving ear to his temptation. So Adam tempted himself by hearkning to her. A Man is then tempted indeed, when his own heart admits the temptation.

2. We cannot lay all the blame at Adams door, and excuse our selves; as they would in the Pro∣phet,

in something a different case: The fathers have eaten sowre grapes, and the childrens teeth are set on edge, Ezek. 18.2. Adams sinning excuses no Man; and that not only in actual transgres∣sion, (wherein it is evident, Men are doing the same thing every day, over and over, that Adam did once; transgressing the command of God, and eating the forbidden fruit) but even in the natural, habitual inclination of their heart. They are contented, pleased, delighted, not only to do as they do, but to be as they are. Their very corrupt nature pleases them; and they would not be without their lust; or be perswaded to part with it for any thing. Take a covetous Man, or a voluptuous Man, and their will is their plea∣sure, and their kingdom; the greatest good to them that can be. Whereby they dayly, and con∣tinually own, and allow what Adam did: which makes it their own personal sin, over and over, by actual allowance.

Object. But this is, because we had a sinful na∣ture first from him.

I Answer, Had every particular Man and Wo∣man in the World been in Adams case, and put into his circumstances, they would have done just as he did: Thou hast little reason therefore, to condemn Adam and justifie thy self. Had we been in Adams stead, and though we had had Adams grace to stand, we should even have corrupted our selves, and done as he did. I think this will be pretty clear, if we consider, that a posse non peccare, is not a sufficient determination of the

will, ad non peccandum, to say that we should have us'd our power better, is too much presum∣ption for any Son of Adam.

3. And more properly, Adam and we are look'd upon but as one Covenant-party. I would ask any Man this question, whether that com∣mand, Gen. 2.16, 17, And the Lord God comand∣ed the man, saying, Of every tree of the garden thou maist freely eat: but of the tree of the knowledg of good and evil, thou shalt not eat of it, reached the person of Adam only, and no farther? Omnes homines quasi unus homo, & tota communitas sunt tanquam multa membra unius corporis. Aquin. All Men are as one Man: and the whole Community, as many members of one body. What the Repre∣sentative of a corporation doth, is looked upon as the act of that whole body.

4. What though it come by Adam, our cor∣rupt Nature I mean; is it not ours therefore? And is not a Man to be blamed for that which is his own fault? Doth any man say, That that renewing grace, inward grace which comes by Je∣sus Christ is not his own, though Christ be the fountain of it? What if a Man be born a Tray∣tor, i. e. of the same nature and disposition with his father, is he therefore not as dangerous as his Father, and as evil?

3. And lastly, Much less can we lay the blame at Gods door. Adam seemed willing to lay it here, Gen. 3.12, The woman thou gavest me, she gave me, &c. Tacitly intimating, God was to-blame in giving him the Woman. The Apostle James in his time, either saw, or foresaw the same wickedness, as may be gathered from that Text,

Jam. 1.13, Let no man say when he is tempted, I am tempted of God. No, Is it not said, God temp∣ted Abraham, Gen. 21.1? Yea, it's true, he brought him into such circumstances, to try him what he would do; and so he did Adam; and so he doth us many times: but he put no sin in A∣dam, or in Abraham, &c. No, Eccles. 7. ult. God made man upright, Jashar, right and straight, but he sought out many inventions. They are his own seeking, his own doing, figmentum cordis sui, ultor peccati non est Author peccati. The avenger of sin, is not the Author of sin: And God is the a∣venger of all such, 1 Thes. 4.6.

Object. But God could have hindred it if he would; therefore God is to-blame.

Answ. 1. God could have hindred it if he plea∣sed: For nihil fit, nisi Deo volente, aut permittente, nothing is done, unless God will, or permit, Aug. He could have given him confirming-grace, as he did the Angels; or he could have restrained the Devil, and never have put him upon the temp∣tation; or he could have annihilated him before he sinned, had it pleased him; but to say, that God was therefore culpable, far be it from us:

1. Because God was not bound to hinder it. It is true, that evil we hinder not, which we can morally, that is, in our place, and way, we are some way guilty of, as Eli, 1 Sam. 2. But the Su∣pream is under no such law.

2. Because, in gratuitis non est lex, in matter of gift there is no law. Shall a Beggar say, he hath given me so much, therefore he is bound to give me more?

3. What if God, who can bring good out of evil, had a design to glorifie himself some other way; permitting it to be, or not hindering, for a farther good end? Omnipotens nullo modo sineret aliquid mali esse, nisi ex malo, &c. The Omnipo∣tent would by no means suffer any evil to be, un∣less out of it he could bring a greater good.

Object. 2. But why is Man to blame? Adam, or others?

Answ. Because they sinned, and sinned freely: As it is said of the Angels, They left their own habitation, Jud. 6. i. e. freely, and voluntarily; so Man left his own standing. It is his own seeking, He sought out many inventions, Eccles. 7. ult. See Adams own acknowledgment, She gave me, and I did eat, Gen. 3.12. The lusts of your father ye will do.

Object. But, then is not God to-blame, to make Man of a free-will?

Answ. Not at all: For unless Man had been of a free-will, he could no more have done good than evil; and had never been capable of happiness or misery. If Man be made to do good, and be hap∣py, he must be made with a free-will: From this free-will he lost himself. Homo male utens libero arbitrio, se perdidit, Aug.

Inst. If you urge yet, and ask why did not God confirm him, and put him beyond a possi∣bility of sinning? I answer with the Apostle. Who art thou, O man, that replyest against God?

Rom. 9.20. Who made thee of Gods counsel? Rom. 11.34. Or wilt thou, dar'st thou take upon thee to instruct him? The Apostle cries out, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, O the depth, &c. which he speaks of Gods counsel concerning the rejection of the Jews, and calling of the Gentiles. Thou art a strange Man, whom nothing will satisfie, but the reason of His Will. This may suffice, God made Man a reasonable creature, and he made himself a sinner.

The natural use of this Doctrine is humbling and self-abasing, as leaving us without all excuse. And this, is the very design of God, in revealing the Law, and discovering our natures, to lay us in the dust before him, as guilty creatures, self-undone. The law entred, that sin might abound, Rom. 5.20. i. e, in the sight and sense of it. There∣fore it is said, Gal. 3.24, The law was our school-master, to bring us to Christ: that we might be ju∣stified by faith. This is spoken of the moral Law; which so convinces us every way of sin; that there is no way to be justified but by Faith. Men generally think nothing of sin, not of sinful pra∣ctises, and sinful courses; but go on without con∣sideration; but if they do so, few, or none, that think of this sin of their hearts, which is continu∣ally working death: or if so, who thinks of the damning corruption of his Nature? It is the seed of all those corruptions, both in heart and life: or if so, we are naturally prone to turn it off any where. I have shewed you, it will lie at our own doors. Sin of Nature indeed is necessarily ours; but yet it is freely ours: we choose our own ways, and delight our selves in our own inventi∣ons. Go home therefore, and for ever hereafter

fault your selves. This drives Men to the last bay, and quite outs them of their utmost refuge.

2. This checks our murmuring. The punish∣ment of our iniquity is justly entail'd upon our selves. Why doth man complain for the punishment of his sins? Search and try your ways, &c. Lam. 3.39, 40. We suffer justly, as the thief said, Luk. 23.41. And in this life always very mercifully too, i. e. less than our iniquities deserve. Are you under the wrath of God, trouble of Conscience, and many evils besides, upon your bodies, fami∣lies, &c? Own all the punishment, and misery, as your desert, and Hell and damnation too, at the last. Thy ways, and thy doings have procured these things unto thee; this is thy wickedness, Jer. 4.18. q. d. Now you see what 'tis to sin. O Israel thou hast destroyed thy self, Hos. 13.9. God will be ju∣stified, when he speaks, and clear when he judges, Psal. 51.4. Whatever you feel, or fear, condemn your selves, this is the way. It is true, God makes Hell and misery, but you provoke him.

Quest. 1. If Men be corrupt by their own fault; then, cannot they mend themselves, correct their er∣rors, and there's an end?

Answ. Corrupt practices, they may in a sort mend. Let him that stole, steal no more, Eph. 4.28. They may temperare se, though not sancte, Dr. Twiss; abstain, but not in a gracious man∣ner. But remember we are speaking of corrupt Nature: And here I answer, briefly with the Pro∣phet, Can the Ethiopian change his skin, or the Leopard his spots? Jer. 13.23. He takes it for

granted, they cannot. Why? Because it is na∣tural. Much less can ye, when accustomed to do evil; and have a second Nature super-added to the first habit, I mean to corrupt Nature, do well.

Quest. 2. Is there any hope for such, that they may become otherwise?

Answ. 1. For those that see it, and are deject∣ed, humbled, and sensible (which only look after hope) there is hope. There is a two-fold sense of sin. 1. Either of the evil Nature of it: Or 2. The evil consequents. The first is a sign of a good estate at present, and the others are in a hopeful way. When men begin to fault them∣selves, and are brought upon their knees; there is hope. Arise and go to Saul, for behold he prays, Act. 9.11. All that ever were saved, were un∣der the same corrupt Nature, and as deep in it as you are. When Thousands, and Ten thousands as bad by Nature as your selves, have been saved, is there any reason you should despair? Labour after more sense of corrupt Nature: This gives a Convert mighty advantage.

2. For others, though there be little appear∣ance of hope; because they are not sensible, and cast down: yet I say, God can meet with them, and knows how to mend them. It is true; it is a wonder and miracle if God do it! But his work is honourable and glorious, Psal. 111.2. The hour cometh, and now is, says Christ, that the dead shall hear the voice of the Son of God; and they that hear, shall live, Joh. 5.25. A dead man hear? and a

dead man live? Yea, Jesus Christ can speak so ef∣fectually, as to give a dead man ears, and life too▪ O Israel, thou hast destroyed thy self; but in me, is thy help, Hos. 13.9. How did they destroy them∣selves? by willful Idolatry, and at last persisting in wilful opposition to Jesus Christ. And yet, concerning that people, non conclamatum est; they ar not dead and buried too, past hope of reco∣very. No, Their calling shall be life from the dead, Rom. 11.15. Let no man look upon his case as absolutely desperate: There is never a word of present comfort to be spoken unto such, (especi∣ally those, who notwithstanding they hear the words of this Curse, shall bless themselves, Deut. 29, 12.) but only a possibility (which yet mil∣lions perish under), thou maist be saved; but then thou must well learn the Lesson of the Text, and think sadly and seriously on it. He hath con∣cluded all under unbelief (speaking of the Jews), that he might have mercy upon all, Rom. 11.32. i. e. That unto all those that do believe, it might be meer mercy that they believe, being of them∣selves shut up under unbelief. And thus I have done with the second Affirmative.

CHAP. VI.

Vers. 1. THey have done abominable works.

According to the Hebrew, fecerunt abominabile opus suum, They have made abomina∣ble their work: For it is in Hiphil, Actionem in singulari, i. e. fingulas actiones, as Gejerus; as if all were but one work, because all corrupt: Nec quic∣quam recte operantur, says Vatablus, nor do they any thing aright: The proper consequent of corrupt nature, which as an impure fountain, vitiates all her streams. Abominable, What's that? It is properly, quod propter foetorem aversamur; stinking, nasty; that which we turn from, because of its evil sa∣vour: It is what creates a loathing to the senses, peculiarly that of scent, and smelling. The cup of her abominations, and her filthiness, Rev. 17.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is interpreted of her false, Antichristian Doctrines: and that this word is used of such things, as unto men seem less; to have little hurt in them, if not good; see Luk. 16.15, Ye are they whieh justifie your selves; but those things which are highly esteemed among men, are abomination in the sight of God.

Observ. 6. The works of a natural man, are all of them abominable works.

If corrupt, because they come from a corrupt fountain, a rotten heart; then they all of them are corrupt, and are all but as one corrupt action.

1. For explication, They are abominable, i. e. such as God loaths, detests, cannot endure, are not pleasing, but very displeasing to him and that for their ill savour. As God is said sometimes, to smell in the sacrifices of his people, Gen. 8.21, and to be delighted with their well-doing: The works of a natural Man, e contra, are all such, as are unfavory and displeasing to him. Bring no more vain oblations, incense is an abomination to me; the new-moons, and sabbaths, and calling of assemblies, I cannot away with; your appointed feasts, my soul hateth; they are a trouble unto me, I am weary to bear them, Isa. 1.13, 14. As the like phrase you have, Prov. 6.16, Six things the Lord hates; yea, seven are an abomination to him. You know how tedious some scents and smells are to some persons. God is displeased at the works and doings of a natural Man; as the nicest sense is, with that which is most contrary to it. But

2. Are all the works of a natural Man thus? Lord have mercy upon us then!

Answ. Yes, but with a difference. 1. Some are simply and in themselves so. 2. Others compound∣edly so. i. e. Take all that goes to them, and they are so. They are all abominable, though not all alike abominable; aequa ac, though not qua∣liter.

1. Such as are directly and diametrically oppo∣site to God, and his Will, and Word. Such are those, that manifesty smell of corrupt nature, and are rank of the flesh; such as the Apostle says, are manifest works of the flesh. Gal. 5.19, 20, 21, The works of the flesh are manifest, &c. q. d. It is easie to know them; and to know your selves

by them. I shall a little therefore insist upon the particulars, [Which are these, adultery, i. e. when the wickedness is committed with a married person; [fornication, when with a single [uncleanness, This may be with a Man's self, and many other ways, besides the forementioned. [lasciviousness: the de∣grees and preludes of the same are so called, though it proceed not to the utmost bounds; as wanton speeches, gestures, behaviours, undue approaches, dalliances, &c. [Idolatry; When Men worship an Idol, or an Image, though pretending to worship God by it. [Witchcraft, evils done by compact, or the power of the Devil. [Hatred, malice, evil-will against another in heart, let him be friend or foe. [Revelling, excess of meat, as well as drink, with such mad frolicks, as many times follow thereupon. These are manifest works of the flesh, and in themselves abominable to God; and so they render those persons that live in them. They are abomination: The word is used sometimes to signifie something of special hatred, and dislike; which God hates above others. Six things the Lord hates: yea, se∣ven are an abomination unto him, Prov. 6.16, O do not that abominable thing which my soul hates, meaning Idolatry: but not only the outward works of these, and the like; but even the in∣wards acts and degrees are of the same kind, and abominable, as the imagination; the first fra∣ming, peeping, and appearance of evil thoughts; the very Corruption of the fancy; the first mo∣tions and stirrings of the affections; especially the devices, study, plotting, and contrivance of that which is evil, the Machsheboth, the deliberate thoughts and purposes, Gen. 8.21. Prov. 24.9.

The first motions and intentions, the last purpo∣ses and resolutions; the very first inclinations hereto, without sollicitation, Rom. 7.7. Col. 3.5.

2. Such as are compoundedly evil, i. e. count∣ing, and taking with them, what must necessarily go unto them, they are evil also, and abominable. For God is of purer eyes, than to behold evil, and cannot look on iniquity, i. e. any iniquity, and evil. Hab. 1.13. which signifies the same I say; they are abominable. And here,

1. The natural actions of a natural Man are such; as eating, drinking, sleeping, &c. Not in themselves, and in kind, but as they are used, or as he orders the matter, so they are all evil, because they smell of the Cask; the evil person defiles them all. Why? because, Though the Kingdom of God be not meat and drink, Rom. 4.17, 18. Yet, As he that in these things serves the Lord Christ, is acceptable: So he, that in them serves him not, is abominable: He that eats not with intention to serve the Lord, his eating and drinking is ir∣regular, though it be not to excess, 1 Cor. 10.31.

2. All civil, and secular actions; working, tra∣ding, recreations, discoursing, conversing, are all evil in a natural Man, Prov. 21.4, And the plow∣ing of the wicked is sin: Plowing, Why so? Because he neither plows nor sows as a ser∣vant of Jesus Christ; but as one, that does his own will only, Hag. 2.14, So is this people, and so is this nation, and so is every work of their hand, i. e. unclean, as you may see in the context, Isa. 5.12, The harp, and the viol, and the tabret and pipe, and wine, are in their feasts: but they regard not the work of the Lord, nei∣ther

consider the operation of his hands. See, Amos. 6.5.

3. Here you see working and playing are all abominable; for what reason? Even for that which is the reason with every natural Man, work or play, it is without fear of God, or re∣gard to him, or his command, Rom. 3.18, There is no fear of God before their eyes.

3. Their religious actions; when they do their best, and are engaged in Gods service, Prov. 15.8, The sacrifice of the wicked is an abomination; be the sacrifice what it will, whatever he bring: How much more, when he brings it with an evil mind? i. e. as coming from him, there is no good in it; especially, when he brings it with an evil intention; as all Jeroboams sacrifices were but a trick of policy. Incense is an abomination, &c. I hate, I despise your feast-days (though such as God himself had appointed). And I will not smell in your solemn assemblies: though you offer me burnt-offerings, and your meat-offerings, I will not accept them, neither will I regard it, Isa. 1.13. Amos 5.21, 22, you may see what was the mat∣ter, v. 24, Let judgment run down as water, and righteousness as a mighty stream. Here was truth and righteousness wanting, which God calls for; they were only religious in ceremony, and Mo∣rally profane.

Qu. 3. Seeing all the works of a natural man, are not alike abominable, but some in themselves, some relatively, and with other respects; which are they that are most evil?

Answ. To mention some.

1. Such as are most directly opposite to God, as Atheism and Idolatry; either not owning of God, or owning a false God for the true; or worshipping the true, with a false, meer invented worship. You know that Commandment, where God says he is jealous: I the Lord thy God am a jealous God, &c. Exod. 20.5. God says, Judah had fretted him in all these things: and that she should not commit this lewdness above all her abomi∣nations. Ezek. 16.43, You may easily see what it speaks of.

2. Those which are most directly contrary to the great Commandment: What is the first and great Commandment? Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind: This is the first and great Com∣mandment, Mat. 22.36, 37, 38. Malice then a∣gainst God, and his ways must needs be one of the greatest evils: when Men set themselves a∣gainst God, on purpose to do him a displeasure (if they could), and sin not barely by reason of pleasure or profit in the Temptation. When Men would crucifie Jesus Christ afresh, if he were in the World again: they do as much as in them is, Heb. 6.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Crucifie him to themselves, or in themselves. It is true, there is malice and hatred in every Man, naturally a∣gainst God: But this is rather Diabolical, im∣proved, and heightned.

3. Those sins which have most of Will in them. As God values the good actions of Men according to their Wills: If there be first a wil∣ling mind, it is accepted according to that a man

hath, 2 Cor. 8.12, so the bad actions of Men; and good reason: For the Will is more than half, because it is the Commanding-faculty; the Understanding indeed is the guiding-faculty: but the Understanding it self shall not consider, unless the Will please. Joh. 5.40, Ye will not come unto me, that ye might have life. The Jews pretended a great deal of love to God: but Jesus Christ his only Son they would not own; and what was the matter? They had no heart to such a con∣temptible Saviour as they thought him: Will was not at home (as they say) and that was the reason: therefore they could not understand his saying, Joh. 8.43, Why do ye not understand my speech? even, because ye cannot hear my word. Why could they not? Because they had no heart to be convinced of the truth of such a Saviour, they had such an inveterate prejudice against him; there∣fore Christ tells them plainly, whatever they pre∣tended of love to God, They were of their Fa∣ther the Devil, for his lusts they would do, v. 44. Sins of passion and infirmity are less, and in tan∣tum diminished; but sins of will and wilfulness make a people Brass and Iron, Jer. 6.28. A man is according to his will, and his actions are ac∣cording to himself.

4. Such sins as are most against Conscience; and Conviction, Joh. 19.11, Therefore he which delivered me unto thee, hath the greater sin, i. e. Judas: If I had not come amongst them, they had not had sin, Joh. 15.22. i. e. no sin in comparison: Sins of ignorance, incogitancy, or inadvertency. (When Men either know not, or consider not, or mind not themselves) are of a more tolerable

construction; sins of daily incursion, as Divines call them. Heb. 10.26, If we sin wilfully after we have received the knowledg of the truth, there re∣mains no more sacrifice for sin, i. e. after we know this Jesus to be the only true Messias, and yet reject him, utterly reject Jesus Christ; and there is no other sacrifice for sin: The reason why these sins are greater, is because they speak more op∣position unto, and rebellion against God, than sins of another Nature, Luk. 12.47, He that knew his Lords will, and did not accordingly, shall be beaten with many stripes.

5. Such as oppose God in his great design. Now what is the great design of God, but to glorifie his Grace in his Son? To the intent that now unto the principalities and powers in heavenly places, might be made known by the Church, the ma∣nifold wisdom of God, Eph. 3.10. and what is that? According to the eternal purpose which he purposed in Christ Jesus our Lord, v. 11. That which crosses God in his greatest design, is there∣fore a sin of the greatest Nature; opposition to God in the way of his Gospel, this is that which ruined the Jews, Rom. 11.20, Because of unhelief they were broken off; and will be the cer∣tain ruine of every particular person, Joh. 3.19, This is the condemnation, that light is come into the world, and men loved darkness rather than light: Matt. 21.44, Whosoever shall fall on this stone, shall be broken: but on whomsoever it shall fall, it will grind him to powder. Neglecting will do it, Heb. 2.3, How shall we escape, if we neglect, much more oppose. There is nothing in the World more opposed than this: and nothing will

sooner ruine the World, than this opposition.

Qu. 4. What are the grounds and foundations of this position; That a natural Man's works are all abominable?

Ground 1. Because all those works which are directly against Command, whether sins of com∣mission, or omission, they are simply bad, and in their own Nature so, without any consideration of, or respect unto another thing. Some things are evil, because they have an evil end, or at best no good one; but these are without any such con∣sideration, bad in the very object and matter; the very object being a thing forbidden: v. gr. To approach to another Mans wife, or any per∣son not in conjugal relation, is evil: because that very person is forbid me. So to tell a lie, what∣ever end I propound, (though to save a Person from death, a Town from destruction, a Soul from hell, &c.) is evil: because the very matter of a falsehood is forbidden. Nothing but Naboth's vineyard would content Ahab; but this was evil, because expresly forbidden: Thou shalt not covet: and peculiarly, the Jews were prohibited to alie∣nate their inheritance.

Ground 2. All other works of a natural Man, which are not in themselves evil; yet are so upon divers other respects and considerations: Some, and but some of which we can here mention.

I. Because in doing them, they propound to themselves such ends as are evil, which ends are forbidden (though the things themselves not), and that makes them evil, and abominable; even

every work of their hand, natural, civil, and re∣ligious actions too.

1. Natural and civil actions (which I put to∣gether, because of their like indifferent Nature in themselves; being neither good nor bad, but as they are used) are evil from the ends for which men do them, ex. gr. (to keep to what I men∣tioned) when a man eats, and drinks meerly to gratifie his inordinate desire, or evil concupiscence: this Mans action is abominable, Eph. 2.3, this is fulfilling the desire of the flesh, and of the mind, i. e. as I take it, of a fleshly mind; which is only taken up with the things of the flesh, and such as corrupt Nature prompts them to. This is to serve sin, because it is obeying it in the lusts thereof. Rom. 6.6, 12. Lusts, or inordinate desire, are in themselves sin; and to drive on designs to gra∣tifie them, is to serve sin: though eating and drink∣ing be not forbidden; yet to eat to such an end is forbidden, as the lust it self. I might also in∣stance in working, trading, &c. when it is only to gratifie (I say not to satisfie, for there is no satisfaction to any lust; they that sin most, would more, if they could) a covetous humour, or an inordinate desire of the things of this World.

2. In Religious actions an evil end propounded, as to the main, spoils all, and makes them abomi∣nable. So Preaching, not to serve our Lord Jesus, but our own belly, Rom. 16.18, is an evil action. So Preaching Christ for contention, Phil. 1.15. Prayer, fasting, alms-deeds to be seen of men, are all evil, Matt. 6. Simulata pietas, duplex iniqui∣tas. To hear, as Ezekiel's hearers, meerly to gra∣tifie their fancy, as Men would hear a Song from

him who hath a pleasant voice, Ezek. 33.32, this spoils all hearing. Or,

II. Because they propound not to themselves ends high enough, and good enough, i. e. spiri∣tual ends; though naturally good ends. So to eat, drink, and work, meerly propounding to themselves a natural welfare, or meer outward prosperity, for their end (to heep up the body in plight, and the estate in good condition), this, though it be not simply bad, yet it hath nothing of spiritual good in it: The ends are not high e∣nough, therefore the action is abominable. When ye did eat, did ye not eat for your selves? and when ye did drink, did ye not drink for your selves? and when ye did fast, did ye not fast for your selves? Zach. 7.5, 6, Did ye at all fast to me, even to me. So, if a Man keep a natural Fast, only for his health; it is all one: a Man may make himself a subordinate end; but not his last end. For men to eat, and aim no higher, is next to the Hogs eating Acrons. So in religious actions, to pro∣pound ends below the business, and the nature of Christianity, makes them evil. See Zach. 7.5. Isa. 58.6, 7. especially consult Zach. 7.7 Should ye not hear the words which the Lord hath cryed by the former Prophets, when Jerusalem was inha∣bited, and in prosperity? q. d. You are below the business of a Fast: Though you have kept up this ceremony this Seventy years, i. e. you are an un∣humbled, unreformed people still; almost as far from the reformation the former Prophets called for, as ever you were, &c. Suppose God should expostulate with many of us here; ye have heard one day after another, but what are ye the near∣er?

the nearer God, the nearer Salvation, the nearer the ends of your hearing? are you not as much strangers to your selves, your own corrup∣tions, and Jesus Christ, as if ye had never heard? Would not this quite blank us, and make us self-condemned?

Ground 3. Because they have no regard to man∣ner or circumstances, inward or outward. The body and the carcase of a duty serves turn, with∣out any soul; hearing, though without any con∣sideration, without understanding, without profit. If their Prayers were Anatomized, they were all words, and phrases; voice, and gesture; no heart, no life; without any sincere desire, faith, or af∣fection. Their Thanks-givings (as some are very full of their God-be-thanked) are without any re∣sentment of his kindness, or admiration of his goodness to them. So for outward manner: All Companies are alike to them; offend or offend not, all is one to them. They are without mean or measure, any further than what comports with Credit, or Purse, &c. All times are alike: If they work not on the Lords-day, they can make it holy-day to recreate themselves; or at best, idle it away.

Ground. 4. Because all their doings are with∣out faith, and its concomitants, Therefore they are abominable: for without faith, it is impossible to please God, Heb. 11.6. Why so? Because with∣out Christ it is impossible to please him. God is pleased with no sinner out of Christ. So again, They that are in the flesh cannot please God, Rom. 8.8. i. e. In a state of corrupt nature, or un∣sanctified. The reasons of this conclusion, partly

are in the sixth and seventh Verses, They that are after the flesh, do mind the things of the flesh. And they cannot mind both: They cannot serve God and Mammon, Matt. 6.24. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be; So then, Ver. 8, They that are in the flesh, cannot please God. They are without any true love of God: and they that love not; all their works must needs be abominable; unless we can imagine God to be taken with a meer out-side.

This evidences the state of every natural Man to be bad, and by no means to be rested in. That must needs be a bad state; wherein he cannot please God. Who can think of resting in such a condition, wherein the Lord of heaven and earth, of salvation and damnation, is against him? What a strange creature is Man, that can please him∣self in that estate, wherein he cannot please God? May be you never thought so much; it is now high time then to bethink your selves: Suppose the King of England should say, so long as ever any of my Subjects stay in France; whatever they pretend they do for me, I take nothing well; but they shall be proceeded against as Rebels, and Traitors. Would not this make them hasten their escape? De te tabula narratur, the moral belongs to thee.

2. This may be conviction to us, that our own works cannot save us: For if every work of our hand be abominable, from one to another, even the best we can do; then sure they cannot save us. Would any Man go about to obtain the fa∣vour of a Prince, by a stinking Present? So is this

people, and so is this nation, and so is every work of their hands, Hagg. 2.14. They cannot change our state neither: For bad works cannot make us good; though it is true, God in and by these, makes new creatures. This is not to take us off from doing what is good; but from taking up with our doings; or ever hoping, without special grace, to come into a better state.

3. If all the works of a natural Man, even the best, are abominable; then what are the worst? If abominable when he keeps the Sabbath: what when he breaks it? If hearing will not do: what if he neglect, or contemn and hate the light? If reading will not do, what is affected ignorance? If eating and drinking, in the natural Man be abo∣minable, (as formerly explained) what is excess? If working moderately be a sin; what, when you spend all your time and strength upon it, and have no reserve for God? If a moral seriousness will not do; what then is ranting and revelling?

Object. 1. If all we do be bad and abominable; what need we care what we do?

Answ. I have all a-long carried it, you know, so as to clear it, That all works are not alike bad, though the best abominable in a natural Man. This may be caution enough to take heed of be∣ing positively wicked; especially, Men should be afraid of being over-wicked, lest they provoke God to their sudden ruine and destruction. Be not over wicked: For why shouldest thou dye before thy time? Eccles. 7.17.

Object. 2. If so, that all is abominable, we are undone, we cannot help our selves.

Answ. This is the very complaint God would bring us to; that we are undone, and can do nothing but undo our selves: That so we may from the sense of this, look after the remedy. The salvation of the Messias answers all, Luk. 19.10, Christ came to seek, and to save that which was lost. Not only to save, but to seek, and to save those that cannot find the way to the fold. The Scripture hath concluded all under sin, that the pro∣mise by the faith of Jesus might be given to them which believe, Gal. 3.22. The Promise, i. e. I will be to thee a God, Gen. 17.7. Which hath Heaven in it, and all things. The Law is revealed, and this Doctrine Preached to this purpose, that thou maist be beaten out of that conceit, that thou canst save thy self by thy works (for the Law is every ones first husband, Rom. 7.1, &c.) and be∣come a very Beggar. When thou art come hi∣ther, thou art in the Way to be found.

Quest. But must we, or can we do nothing towards helping our selves out of this misery?

Answ. Yea, something you may, something you can, and something you must do. If thou art a sensible sinner, thou art now in the pit of noise, as David calls it, Psal. 40.1. But thou must not lye there, and cry God help, only. Thou art an unbeliever; therefore thou sayest, thou wilt not hear. But Faith comes by hearing, Rom. 10.17. When they heard these words, the Holy-ghost fell

upon them which heard, Acts 10.44. There is no unbeliever, that comes to hear, can tell, but he may go away a Believer. Now, if ever, thou hadst need to hear, especially what the Gospel says, and what is the good news unto the world, by Jesus Christ. To him give all the Prophets witness, that through his name, whosoever believeth in him, shall receive remission of sins, Vers. 43.

2. Consider, and meditate; What is a Man pro∣fitted, if he hear that which is able to save his soul, if he never regard when he hath heard it? Therefore we ought to give the more earnest heed to the things which we have heard; lest at any time we should let them slip, Heb. 2.1. And Vers. 3, it is added, How shall we escape, if we neglect, &c? If you have had never such discoveries of God made to you in hearing, and you presently forget, as those which look in a glass, &c. Jam. 1.24. What are you the better? I am not willing to insist further; but conclude with this: That a na∣tural Man may use all outward means, which God hath appointed.

CHAP. VII.

THere is none that doth good.

I come now to the last clause, There is none, &c. This seems very strange; especially to some. Were it not Scripture, we should present∣ly deny it with a great deal of confidence: But you see it is express; The words are a proposition in themselves. I shall presently therefore apply my self to it.

Obser. 7. There's none that doth good, i. e. there is never a natural Man in the World that doth good, any good; for it is indefinite.

Where observe, the subject is the natural Man: for else, there are Thousands, and Ten thousands do good, being first made good. For the clear∣ing the proposition, we shall distinguish of good.

Distinction 1. Good is either moral, or spiritu∣al. Moral good, is when a Man hath virtuous acts, and virtuous habits; but all lead him not unto God. A man may have all the cardinal vir∣tues, as they call them, and yet not one dram of grace. See an instance, Mat. 11.25, I thank thee, O father, Lord of heaven and earth; because thou hast hid these things from the wise and prudent. Concerning the same, or the like persons, he says they tithe mint, and annise, and cummin, and omit the weightier matters of the law, judgment, mercy, and faith, Matt. 23.23.

Why, what is the difference? What need you be so curious? because things which are so differ∣ing in Nature, must be distinguished (or else let us confound all things): especially, because they much deceive men; or rather they deceive themselves by them.

Diff. 1. The one is acquired, the other infused. A man may grow a temperate Man, that hath been very extravagant; a prudent Man, that hath been foolish enough: yet all this while far enough from God, or true grace. The other is infused, Jam. 1.17, Every good, and every perfect gift 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is from above, coming down from the father of lights. It is as God gives to every Man, 1 Cor. 3.5. It is re∣vealed to them, viz. to babes, Matt. 11.25. God from above doth infundendo creare, and so de novo creare, create by infusing, and so a-new create.

Diff. 2. There are semina virtutum in natura, seeds of virtue in Nature: but no such matter in the other. Fortitude, and Prudence also, may depend much upon a good temper, and so may temperance too; when a man shall be never the more religious, or minding of God in any of all these. No, Not of blood, nor of the will of the flesh, nor of the will of man, but of God, Joh. 1.13. It is not from the facility of one mans temper, or from the heroicalness of anothers. Every thing is excluded but God himself, and those things which men expresly contend for.

Diff. 3. The virtuous Man aims only at his bene beateque vivere, living well and happily: or something that may gratifie Self in some kind or other; but the Christian eyes God. Moses had respect unto him that was invisible, Heb. 11.27, And none of us (saith the Apostle) liveth to him∣self, Rom. 14.7. Though, therefore a man may do that kind of good, yet spiritual good he nei∣ther doth, nor hath. For the manifesting of it let's enquire a little (as our short discourse will admit) into the Nature of spiritual good: And pray mind what Scripture calls so, Job 34.4, 9, Let us know amongst our selves what is good: for Job hath said, it is unprofitable to delight in the Almighty. Here you see, delight in the Almighty is one of the species, or kinds of good. Mic. 6.8, He hath shewed thee, O man, what is good, and what doth the Lord require of thee, but to do just∣ly, and love mercy, and walk humbly with thy God? Here good is explained by its cause. What doth the Lord require of thee? and by its species, to do justly, love mercy, and walk humbly. There is ma∣ny a Man that doth Justice, and Mercy, but loves neither; much less, walks humbly: for commonly it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be seen of men, Mat 6. The spiritual Man is described, Eccles. 2.26, One that is good in his sight: A good man, out of the good treasure of his heart, Luk. 6.45. The nature of spiritual good is, fieri ex interno principio, to proceed from an inward principle; that with a Divine naturalness, carries a Man God-ward. Thus no natural Man doth good, any good; these, or such like. To clear it in particulars.

1. The two great Commandments of the Law, they cannot keep, upon which all the other hang and depend. Therefore they can do no good.

1. Dilliges dominum Deum tuum, &c. Thou shalt love the Lord thy God with all thy heart, &c. This is the first and great Commandment. He can do any thing but love God; he may bring his sa∣crifice every Morning, as the ten Tribes in their revolt, &c. Amos 4.4, Be very diligent, and observant as to particulars. But this poses him, Thou shalt have no other Gods before me. Some idol of Mammon, or pleasure is in his heart, 1 Joh. 2.16. The lust of the flesh, the lust of the eye, and the pride of life are of the world. The natural in∣ventions of their heart: A corruptelis hominum ir∣regenitorum, from the corruptions of unregenerate Men; Dixon. One of these are their Idols. They that were reconciled to God, were first Enemies, Rom. 5.10. And can an Enemy love with all his heart?

2. Non concupisces: Thou shalt not covet: This he cannot keep; he may keep his hand off, or his eye possibly, but not his heart; for the heart of Man is desperately wicked, Jer. 17.9, Fulfilling the desires of the flesh, and of the mind, Eph. 2.3. Whom doth the Apostle speak this of, but him∣self, and all others while unregenerate, as is ma∣nifest in the context?

2. They have no love to the person of a Me∣diator, as he is naturally a meer stranger to Men in the notion; so when known, he is more ab∣horred. He is one whom man despiseth, whom the nation abhorreth; even the professing Nation, Isa. 49.7. Christ tells the Jews: Now ye have

both seen, and hated both me and my father, Joh. 15.24. If they had naturally any love to God or him, they could not have been at this rate.

3. They have no admiration or acceptance of the righteousness of the Gospel. What is that? imputed righteousness, though always accompa∣nied with inherent, 1 Cor. 1.23, We preach Christ crucified, to the Jews a stumbling-block, and to the Greeks foolishness. None receive him but such as are born of God, To as many as received him, &c. Who were born again, Joh. 1.12, 13. What na∣tural Man looks after the righteousness of the Gospel? Or when do you hear him complain for want of Faith?

4. To have done: What hungrings and thir∣stings have they after communion with God? Where do you find a Man troubling himself a∣bout any such thing, but one whom God hath awakened, and throughly wrought upon? They can live without God in the world, Eph. 2.12. It is only the sanctified that have fellowship with the father, and with his son Jesus Christ: Others are strangers to it, 1 John 1.3.

Distinct. 2. Good is materially, or formally so; and so is doing good. When the thing is done, or not done, which God commands, or forbids, there is good materially; but when so done, or omitted, as he requires, this is the very formality of a good action.—Forma dat esse, naturally; and so it is in Morals and Spirituals. Matter without form is nothing; if never so fair Effigies of a Man, but no soul, there is no Man, but the picture of a Man. Let the matter of the thing

you do, be what God commands, and never so exactly done, as to the outward form: yet, if that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that aliquid intus, or inward Prin∣ciple be wanting, Faith, and Love, whence it should proceed according to that Scripture, Luke 6.45, A good man, out of the good treasure of his heart, bringeth forth good; it is nothing in Gods account. Let a Man do what he can in that kind, yet in the proper notion of Scripture, he is not said to do any good, Jer. 13.23, No more can ye do good, that are accus∣tomed to do evil. No? there is many a Man that hath very evil customs, that yet can do many a thing for matter good; yet properly he does no good in Scripture account, Rom. 7.21, When I would do good, says Paul, evil is present. What is the good he would do? He would do what he does with the best and purest will and affecti∣on: but this he cannot, evil is present, and hin∣ders him, 1 John 3.7, He that doth righteous∣ness is righteous, even as he is righteous. What doth the Apostle mean, when he is giving a plain character of the Children of God? as you may see v. 10. What, shall we put in here for such, all that hand over-head, hap-hazard, they know not why, nor wherefore, do that which is materially good? No, the Philosopher must qualifie his mo∣rals better than so; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. It is with mind, and heart; will, and affection; purpose, and intention; aim, and indeavour: Let this be made good of a natural Man, and then we will say, He doth good: shall I again prove it? Have I not said enough under the former distincti∣on? Or doth not the every explication, with a

little reflection upon common experience, shew, that every natural Man falls under this condemna∣tion, He doth no good?

Quest. 1. Why do they not do good? I shall sa∣tisfie this by making and answering several queries very briefly?

Answ. 1. Because they will not, quia nolunt, as Aug. i. e. the immediate cause of evil action in the general, or of their not doing good, is want of will. Will is against it; set upon its wickedness. The heart of man is desperately wicked, Jer. 17.9. And how can ye which are evil, speak good? Is Christs Logick, Matt. 12.33, and we may say, do good.

Quest. 2. Why do they not will good?

Answ. Because they cannot. Joh. 6.44, No man can come unto me, &c. Absolute impotency to one spiritual Act, speaks an impotency to all of the same Nature. For if, because they are spi∣ritual, he cannot; then he cannot any, for the same reason. A quatenus ad omne.

Quest. 3. Why can they not?

Answ. Because they have lost their ability.

Qu. 4. Why? have they lost their free-will?

Answ. Not natural free-will, but natural free-will was never their ability to spiritual good; but Righteousness, or the Image of God: For it is not velle bonum, but bene velle bonum, to will good, but well to will good, which is good in

our sense, and in account of Scripture; which free-will never attained to, but by the Image of God, or the benefit of righteousness, which it had before the fall, and hath now lost. Rom. 6.20, When ye were the servants of sin, ye were free from righteousness: and when was that? before con∣version, verse 17, God bethanked ye were the ser∣vants of sin; but now have obeyed, &c.

Quest. 5. But why is not this cured?

Answ. 1. No question, every Man shall be found guilty in neglecting himself, and the means of cure: But

2. To answer as some do, that they are not cured, because they will not be cured; is no rea∣son in my apprehension; for the will to be cured is the main cure. And therefore, it is as much as to say; they are not cured, because they are not cured, i. e. simply, and truly to will grace. Can this be the reason, when it holds in every Man? no Man would be cured naturally: there∣fore, if this be the reason, no Man ever should be cured. What is the reason then, that many notwithstanding their unwillingness are cured, but the will and good pleasure of God?

Object. Then God is the cause.

Answ. No culpable cause: unless you will make God bound to every wretched sinner. Is God bound to every wicked creature, that wil∣lingly and wilfully undoes himself?

Consect. 1. Then men must expect no good. For consider, it is well done good and faithful ser∣vant,

Matt. 25.21. Heaven in Scripture is call∣ed a reward, Col. 3.24, The reward of the inhe∣ritance: And therefore it presupposes works, though it be not for work. I find heaven is looked upon as a reward of remunerative Justice, even by the best propugners of the most free Grace; though this be in and by virtue of Christ, and his merits. Therefore such as can do no good, cannot expect any good, nor can any give an ac∣count of his relation to Christ, that hath not a working faith in his heart, Gal. 5.6. chap. 6, 7.

2. This does quite unhinge and unbottom a natural Man, and takes him all to pieces; dissolves and destroys all his works, and brings them to nothing. Where now is all that ever you did? what is become of all your sabbath-days? your closet-prayers? your alms? your compassionate vi∣sits? If thou art a natural Man, they have wanted their life, and soul; and have been done but as a meer Heathen might have done them, or many a Christian in the visible Church, that shall ne∣ver come into Gods joy; if this will not debase you, I know not what will.

3. Then also, they must become good, before they do good, de futuro, for the future. Do men gather grapes of thorns, or figs of thistles? Mat. 7.16. Will you count your selves Christians, because you bear leaves, or such wildings as a heathen may do? you must be good trees, else you will never bring forth good fruit. I expect to hear no good of those, that look not after regeneration, and reco∣very of the Image of God. You will be but like stakes in a hedg, and farther from good seven years hence, than ever.

4. This may turn for a testimony to Gods peo∣ple, If no natural Man do good, i. e. spiritually good, formally good, properly good, with mind, and heart, will and affection, and make it his de∣sign and business so to do; then those who so do, are crept out of the common condition of Adam's posterity; and partake of the virtues and graces of the second Adam, Jesus Christ. For he that doth righteousness, is righteous, even as he is righteous: In this the children of God are manifest, and the children of the Devil, 1 Joh. 3.7. and verse 10. Thou mayst expect to hear; Euge bono serve, well done good servant.

Thus you have briefly seen in this verse, how a natural Man is lost by his bad works; and lost by his best; abominable, and can do no good. I would have every sensible sinner, that knows what I say, remember that Jesus Christ came to seek and save that which was lost. Luk. 19.10. He came to seek Zaccheus, as well as save him. But take heed of resting in a separate-Christ, or a Christ without appropriation and application. He must dwell in your heart by faith, Eph. 3.17.

Notes

• * 1.1

  Buxt.
• * 1.2

  Heb. 12.1. Rom. 7.17.