A TREATISE OF Original Sin.  
The First Part.  
PROVING That it is, by pregnant Texts of Scripture vindicated from false Glosses.  
By Anthony Burgess.  
ANCHORA SPEI.  
LONDON, Printed in the Year, 1658.   

TO THE CHRISTIAN READER.  
READER,  
THe Doctrine of Original Corruption is as extensive in the usefulness of it, ●as the sin itself is diffusive in the contagion thereof; so that as there is none born in a natural way, who can plead an immaculate conception, either is there any who doth not need profitable information herein, for the deep and radical Humiliation of himself before God. As for the Doctrine of it, it's easy and difficult; easy, because we palpably and evidently find the effects thereof▪ Difficult, because the exact knowledge of it being chiefly be divine Revelation; No●onder if those, who attend to Aristole more than Paul, and des●●● be ●ationales, rather than fideles, have grossly 〈◊〉 in the dark they walk in. It is the old known saying of Austin, Antiquo peccato nihil ad praedicandum notius, nihil ad intelligendum secr●●●. Hence it is that as a Popish Writer well observeth (Elisim piorum Clip. Quest. 12. Artic. 1.) When we have heard what any learned men can say, yet still we desire to know more about it, Nil de eo legitur, quin amplius de eo legi desideratur. By enquiring, our appetites are not so much satisfied, as provoked, ●et the light of the Scripture is sufficient; as to all necessary saving Knowledge about it; And as for Curiosities and needless Subtleties, which are a shell in the Controversy, we may throw them them away, and eat the Kernel. It is acknowledged both by Papists and Protestants, that the Controversies about Original Sin, are of very great importance. Stapleton chargeth us (Proleg. Disput. de peccat. Originali) with two capital maternal Errors, the one about the Scriptures; the other about Original Sin, as if these two were the Joachin and B●●z our Temple is built upon, as if these were the two breasts from which all other erroneous Doctrines suck their pestiferous nature. We again on the other side, do propugn these two Principles (the former whereof we may call Principium cognoscendi, and the later principium essendi) as the two fountains of Doctrinal and Practical Piety, so that to destroy any of these, is to lay the axe to the root of the tree, that so no more fruit in Religion may grow thereupon. The Pontificians and Protestants are generally agreed in this (for some Papists, but few dissent from their own Party herein) that there is such a thing as Original Sin; and that it is truly, properly and univocally a Sin; only they complain of us, as too direfully and tragically amplifying the nature of it. Hence Hoffmeister, Eccius & Cassander grant a consent in this; only they think the Protestants words and expressions are capable of a perfective alteration The express Adversaries therefore to this Doctrine were the Pelagians of old, the Socinians and some Anabaptists of late; and more particularly a late English Writer Dr. Taylor (Unum Necessarium, and in other little Pieces) (Proh nefas!) like a second Julian in triumphing language, hath with much boldness and audacity decried it, as if it were but a non ens, and the Disputes needless about it. For although sometimes he would make the world believe he holdeth Original Sin, yet these are but words, ad frangendam invidiam, as Pelagius of old would use the word Grace, for when it cometh to the explication, he meaneth no more than an Original Curse, or else the mere Naturals (that he speaketh of, complying with Pelagius and some Jesuits in that notion) whereby having lost the gratuitals our nature was at first crowned with, it is cast into an unfitness for the Kingdom of Heaven. What learning and abilities the Author may have, I do not detract from, only it's greatly to be lamented, that he should contrary to Cyprian, and others, take the Gold he had in Jerusalem, and carry it into Egypt to build an Idol there. He hath fully improved his liberty of Prophesying, and waving reverence to the Scriptures, Councils and Fathers, yea, and the Church of England, in whose Obedience he doth so glory in (as appeareth by the 9th Article, and the Order of Administration of Baptism) by a sceptical and academical disposition, he is fallen into this Heresy: for so the denial of Original sin hath always been accounted. Neither let this Writer think that his industrious affectation of words and language, will make falsehood to be truth. There is great difference between skin and bone, words and arguments in any Theological Discourse. Neither are Tractates veriores quia disertiores, there is ambitiosum eloquentiae mendacium. And as Austin expressed it, arma non vulnerant quia fulgentia, ●ed quia fortia. It is true, if this Writer hath no Original sin in him, and his Adversaries have, than he must needs dispute with great advantage; for ignorance and imperfection doth not adhere to his intellectuals, as we acknowledge doth to ours, and that by Original sin. But it must be confessed he betrayeth much of Original sin, even while he writeth against it, and his Arguments (as I may so say) materialiter prove it, while formaliter against it. His greatest honour is, that a Papist hath written against him. 
Ford.  One might doubt, whether really or by collusion, it is done so slightly, and calculated wholly according to the Popish Meridian; and yet in some respects it is his great disparagement, that one of Babylon should appear at least in some measure for an ancient Truth, while at the same time one pretending to be of Zion should oppose it. But enough of this troublesome matter.  
I now come to acquaint the Reader with the Method I propound in this Book, which is first to handle the An sit of Original Sin; Secondly, The Quid sit; which done, I proceed to the twofold Subject of it, mentioned by the Learned; The Subject of Inhesion; And herein, I show particularly and largely, how every power of the Soul is infected by this Leprosy; which accomplished, I pass to the Subject of Predication, showing, That it is in every one naturally born of a woman, That omnis homo, and totus homo is thus corrupted; and then close with the consideration of the Properties and Effects of it. All which I have endeavoured to manage practically, as well as doctrinally, knowing the great and excellent improvement in a spiritual way, that may be made of this truth, as I experimentally found by the attestation of godly hearers in the preaching thereof; and I doubt not but if the Ministers of Christ did more largely insist on this Point, they would find very good success thereby, for the through Humiliation of their people, the information about Regeneration, and the Nature of it; it would awaken not only the profane, but the civil and externally moralised persons. This would keep a man serious in the ways of God, attending to the treacherous enemy within, and thereby avoid the temptation, to be transported by curious and unnecessary Questions; but above all, this will prepare to exalt Christ in his Mediatory Office. This will be the foundation to build the free and unsearchable riches of God's grace upon. Insomuch that the whole sum of Religion doth consist in the cause of the first and second Adam.  
I shall trouble thee no further; only my desire is, That the Reader would pass by candidly the Errata, he will often meet with in the printing, by reason of my distance from the Press; as also the mispointings, which many times obscure the sense. Now the Father of Spirits mould and fashion our hearts according as every divine Truth requireth, and make us to gather and hive up Honey from every Flower in his Garden, that so our Christianity may not be speculative, and from Books only, but experimental, and savourily affecting the heart, which only bringeth hope of eternal life, is the prayer of  
Thine in Christ Jesus ANTHONY BURGESS. Sutton Coldfield Aug. 19 1658.   

To the Reader.  
AS for making the Table, and prefixing the Contents before the Chapters, Sections, and Paragraphs of this Book, the Reverend Author committed that task to a Friend, who desireth the Reader to pardon any failings that he shall discover in them.   

ERRATA.  
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The Analysis of this Book,  

This Treatise of Original Sin, shows 

1. That it is, by pregnant Texts vindicated from false Glosses.  
2. What it is, both 

Name, especially the Scripture names.  
Thing, Privative and Positive.    
3. How it comes to be communicated, with a consideration of the original of the Soul.  
4. It's Subject of 

Inhesion 

General, the whole man.  
In particular 

The Mind.  
Conscience.  
Memory.  
Will.  
Affections.  
Imagination.  
Body.      
Predication 

Every one.  
Christ excepted.      
5. Its Qualities or Adjuncts, 

The greatness 

Of Adam's Actual transgression, which is our original imputed sin.  
Of our Original Sin inherent in us.      


The Propriety in every one.  
The Activity.  
The Equality in all.  
A Justification of Gods shutting up all under sin for the sin of Adam.    
6. The Immediate Effects of it 

Propensity to Sinne.  
The Cause of all Actual sins.  
The Combat between the flesh and  
Spirit in the godly.  
Death.  
Eternal Damnation.        

THE CONTENTS OF THIS BOOK.  

PART I.  
PRoving the total and universal Pollution of all Mankind inherently through Sinne.  

CHAP. I.  
The first Text to prove Original Sin, improved and vindicated, viz.  
Ephes. 2. 3. And were by nature the children of wrath, as well as others.   

CHAP. II.  
Of the Name Original Sin, and of the Utility and Necessity of being clearly and powerfully informed about this Subject.   

CHAP. III.  
Demonstrations of the Naturality of this sin, that we have it by Natural Propagation.   

CHAP. IU.  
Objections against the Naturality of Original Sin, answered.   

CHAP. V.  
A second Text to prove Original Sin, opened and vindicated, viz.  
Rom. 5. 19 For as by one man's disobedience many were made sinners, etc.   

CHAP. VI  
Whether we are sinners by Natural Propagation, or by Imitation.   

CHAP. VII.  
Of the Souls inward filth, and defilement by Original Sinne.   

CHAP. VIII.  
That the inward Contagion that we have from Adam's Disobedience, is truly and properly a sin.   

CHAP. IX.  
Objections Answered.   

CHAP. X.  
A third Text to make good this Fundamental Point, improved and vindicated, viz.  
Job 14. 4. Who can bring a clean thing out of an unclean? Not one.   

SECT. II.  
A threefold Uncleanness.   

SECT. III.  
A Comparison between man's moral Uncleanness, and Levitical Uncleanness.   

SECT. IV.  
What is comprehended in this expression Uncleanness.   

SECT. V.  
Objections against man's Natural Uncleanness, answered.   

CHAP. XI.  
A fourth Text to prove Original Sin, opened and vindicated, viz.  
Psal. 51. 5. Behold I was shapen in iniquity, and in sin did my mother conceive me.   

SECT. II.  
Objections answered.   

SECT. III.  
More Advantages accrueing from the Belief and Meditation of this Truth.   

SECT. IV.  
That we are to bewail this Original Sin all our days.   

SECT. V.  
Which needed not to have been, if Adam had stood.   

SECT. VI  
We must be humbled for a twofold Original Sin, and seek from Christ a twofold Righteousness.   

SECT. VII.  
The different opinions of men about humiliation for Original Sinne.   

SECT. VIII.  
Repentance may be taken either largely or strictly.   

SECT. IX.  
The Difference between godly Sorrow for Original Sin, and for Actual.   

SECT. X.  
Reason's why we must be humbled for Original Sinne.    

The Contents of the Second Part.  
Showing that Original Sin is, and how it is communicated.  

CHAP. I.  
Of the Name Old-man, [given to Original Sin.]  
Rom. 6. 6. Knowing this, that if our old-man be crucified with Christ, etc.   

SECT. IV.  
Why it is called [Man.]   

SECT. V.  
Why it is called [Old-Man.]   

CHAP. II.  
Of the Name [Law of Sin,] given to Original Sinne.  
Rom. 7. 25. But with the flesh the Law of sin.   

SECT. III.  
Original Sin compared to a Law in five Respects.   

CHAP. III.  
Of the Name, [The Sin that dwelleth in us,] given to Original Sinne.  
Rom. 7. 17. It is no more I, but sin that dwelleth in me.   

CHAP. IU.  
Of the Epithet, [Evil is present with us,] given to Original Sinne.  
Rom. 7. 21. That when I would do good, evil is present with me.   

CHAP. V.  
Of that Name, [The Sin that doth so easily beset us,] given to Original Sinne.  
Hebr. 12. 1. And the sin that doth so easily beset us.   

SECT. II.  
What is implied in that expression.   

SECT. III.  
How many ways Original Sin is a Burden, and an Hindrance unto us.   

CHAP. VI  
Of the Name, [Evil Treasure of the Heart,] given to Original Sinne.  
Matth. 12. 35. And an evil man out of the evil treasure of his heart, bringeth forth evil things.   

SECT. II.  
How Original Sin resembles a Treasure.   

CHAP. VII.  
Of the Name [Body,] given to Original Sin.  
Rom. 8. 13. But if you through the Spirit do mortify the deeds of the body, ye shall live.   

SECT. II.  
What is implied by the word Mortify.   

SECT. V.  
Why Original Sin is called a Body.   

CHAP. VIII.  
Of the Privative Part of Original Sinne.   

SECT. I.  
Of Adam's begetting Seth in his own likeness.  
Gen. 5. 3. And Adam— begat a son in his own likeness after his Image, and called his name Seth.   

SECT. II.  
What Original Sin is as to the Privative Part of it.   

CHAP. IX.  
Wherein the making man after God's Image did consist.   

CHAP. X.  
Corollaries informing us of the Nature and Aggravations of our loss by sin; and showing what were the most excellent and choice parts of that Original Righteousness that we are deprived of.   

CHAP. XI.  
A further Consideration, of Original Righteousness, proving the thing, and answering Objections against it.   

CHAP. XII.  
More Propositions about the Nature of the Image of God, which man was created in; Showing what particular graces Adam's soul was adorned with.   

CHAP. XIII.  
Reasons to prove, That the Privation of Original Righteousness is truly and properly a sin in us.   

CHAP. XIV.  
The Aggravations of the loss of God's Image.   

SECT. II.  
By the loss of Original Righteousness God's end in making man was lost.   

SECT. III.  
The Harmony and Subordination in man's Nature dissolved.   

SECT. IV.  
The Properties of this loss.   

CHAP. XV.  
Of the Positive Part of original Corruption.  
John 3. 6. That which is born of the flesh is flesh.   

SECT. II.  
Of the use of the word Flesh in Scripture, and why original Corruption is called by that Name.   

SECT. III.  
How carnal the Soul is in its actings about spiritual objects.   

CHAP. XVI.  
Reason's demonstrating the Positive Part of Original Sin, and why Divines make Original Sin to have 〈◊〉 Positive as well as Privative Part.   

CHAP. XVII.  
Objections against the Positive Part of O●●●al Sin, answered.   

CHAP. XVIII.  
A Second Text to prove Original Sin to be Positive, opened and vindicated.  
Rom. 7. 7. For I had not known lust, except the Law had said, Thou shalt not covet.   

SECT. II.  
The word Lust expounded.   

SECT. VI  
A threefold Appetite in man.   

SECT. VIII.  
A Consideration of this Concupiscence in reference to the fourfold estate of man.   

SECT. X.  
Why Original Sin is called Concupiscence or Lust.   

CHAP. XIX.  
The Description of Original Sinne.   

CHAP. XX.  
A clear and full knowledge of Original Sin can be obtained only by Scripture-light.   

SECT. II.  
Whether the wisest Heathens had any knowledge of this Pollution.   

CHAP. XXI.  
That Reason, when once enlightened by the Scriptures, may be very powerful to convince us of this Natural Pollution.   

CHAP. XXII.  
A Comparison and Opposition between the first and second Adam, as introductory to this Question, How this corruption is propagated.  
1 Cor. 15. 49. As we have borne the Image of the earthly, we shall also bear the Image of the heavenly.   

CHAP. XXIII.  
The various Opinions, Objections and Doubts about the manner how the Soul comes to be polluted.   

CHAP. XXIV.  
That the Soul is neither by Eduction or Traduction, but by Introduction or Immediate Infusion, proved by Texts of Scripture, and Arguments from Scripture.   

SECT. V.  
The Author's Apology for handling this great Question.   

SECT. VI  
Propositions to clear the Doctrine of the Propagation of Original Sin, notwithstanding the Souls Creation.    

The Contents of the Third Part.  
HAndling the Subject of Inhesion.  

CHAP. I.  
Of the Pollution of the Mind with Original Sinne.  
Ephes. 4. 23. And be ye renewed in the Spirit of your Mind.   

CHAP. II.  
Of Original Sin polluting the Conscience: Setting forth the Defilement of Conscience, as it is Quiet, Stupid and Senseless; and also when it is troublea and awakened.  
Tit. 1. 15. But even their mind and Conscience is defiled.   

CHAP. III.  
Of the Pollution of the Memory.  
2 Pet. 1. 12. I will not be negligent to put you always in Remembrance of these things, etc.   

SECT. II.  
What we mean by Memory.   

SECT. III.  
A Twofold weakness of the Memory.   

SECT. V.  
It's great Usefulness.   

SECT. VI  
Of the Nature of it.   

SECT. VII.  
Demonstrations of the Pollution of it.   

SECT. VIII.  
Instances of the Pollution of the Memory.  
1. In forgetting the Objects that we should have in our Memory, both Superior and Inferior.   

SECT. X.  
2. In respect of its inward vitiosity adhering to it.  
3. In not attaining its End.  
4. In that it is made subservient to the corrupt frame and inclination of our hearts.  
5. It is not subject to our will and power. Hence  
6. We remember things that we would not.   

CHAP. IU.  
Of the Pollution of the Will of Man by Original Sinne.  
John 1. 13. Which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.   

SECT. II.  
Propositions concerning the Nature of the Will.   

SECT. III.  
¶. 1. The Corruption of the Will in all its several operations.  
¶. 2. It's Corruption in its General Act, which is called Volition.  
¶. 3. In its absolute and efficacious willing of a thing.  
¶. 4. In its Act of Fruition.  
¶. 5. In its Act of Intention.  
¶. 6. In its Act of Election or Choosing.  
¶. 7. In its loss of that Aptitude and readiness it should have to follow the Deliberation and Advice of the Understanding.  
¶. 8. In its Act of Consent.   

SECT. IV.  
The Desilement of the Will, in its Affections and Properties, or the sinful Adjuncts inseparably cleaving unto it.  
Rom. 9 16. So than it is not of him that willeth, or of him that runneth, but of God that showeth mercy.  
¶. 1. This Scripture opened, vindicated and improved.  
¶. 2. The Will is so fallen from its primitive honour, that it's not worthy to be called Will but Lust.  
¶. 3. It's wholly perverted about the Ultimate End.  
¶. 4. It's Privacy and Propriety.  
¶. 5. It's Pride and Haughtiness.  
¶. 6. It's Contumacy and Refractoriness.  
¶. 7. It's Enmity and Contrariety to Gods will.  
¶. 8. It's Rebellion against the light of the Mind, and slavery to the sensitive part in a man.  
¶. 9 It's Mutability and Inconstancy.   

SECT. V.  
Of the Natural Servitude and Bondage of the Will, with a brief Discussion of the Point of freewill.  
John 8. 35. If the Son therefore shall make you free, ye shall be free indeed.  
¶. 2. The Text opened.  
¶. 3. Of the several kinds of Freedom which the Scripture speaketh of.  
¶. 4. The Names the Scripture expresseth that by, which we call freewill.  
¶. 5. Some observations concerning the Promoters of the Doctrine of freewill; How unpleasing the contrary Doctrine is to flesh and blood, with some advice about it.  
¶. 6. The first Demonstration of the slavery of the Will, is from the Necessity of sinning, that every man is plunged into.  
¶. 7. That a Necessary Determination may arise several ways, some whereof are very consistent with liberty, yea the more necessary the more free.  
¶. 8. The second Argument of its Bondage is, It's being carried out unto sin voluntarily, and with delight.  
¶. 9 Thirdly, It is evident by its utter impotency to any thing that is spiritual.  
Here is showed, wherein that inability consists.  
¶. 10. That man naturally loves his thraldom to sin, and contradicts the means of Deliverance.  
¶. 11. It's Bondage is seen in its Concupiscential Affection to some creature or other, never being able to lift itself up to God.  
¶. 12. That when it doth endeavour to overcome any sin, it is by falling into another.  
¶. 13. The more means of grace to free us, the more our slavery appears.  
¶. 14. The Necessity of a Redeemer demonstrates our thraldom to sin.  
¶. 15. An Examination of the Descriptions and Definitions of Freedom or Liberty of Will, which many Writers give it: Showing, That none of them are any ways agreeing to the Will unsanctified.   

CHAP. V.  
Of the Pollution of the Affections.  
Col. 3. 2. Set your Affections upon things above, not on things on the earth.   

SECT. I.  
The Text opened.   

SECT. II.  
Of the Nature of the Affections.   

SECT. III.  
How the Affections are treated of severally, by the Philosopher, the Physician, the Orator, and the Divine.   

SECT. IV.  
The Natural Pollution of the Affections is manifested,  
1. In the Dominion and Tyranny they have over the Understanding and Will.  
¶. 2. Secondly, In regard of the first motions and risings of them.  
¶. 3. Thirdly, In respect of their Progress and Degrees.  
¶. 4. Fourthly, In respect of the Continuance or Duration of them.   

SECT. V.  
They are wholly displaced from their right Object.   

SECT. VI  
Their sinfulness is discovered in respect of the End and Use for which God ingraffed them in our Natures.   

SECT. VII.  
And in their Motion and Tendency thereunto.   

SECT. VIII.  
In respect of the Contrariety and Opposition of them, one to another.   

SECT. IX.  
The Pollution of the Affections in respect of the Conflict between the natural Conscience and them.   

SECT. X.  
In respect of the great Distractions they fill us with in holy Duties.   

SECT. XI.  
Their Deformity and Contrariety to the Rule and Exemplary Pattern.   

SECT. XII.  
Their Dulness and senslesness, though the Understanding declare the good to be embraced.   

SECT. XIII.  
The Affections being drawn out in holy Duties from corrupt Motive●, shows the Pollution of them.   

SECT. XIV.  
That they are more zealously carried out to any false way than to the Truths of God.   

SECT. XV.  
They are for the most part inlets to all sin in the Soul.   

SECT. XVI.  
The Privacy of them.   

SECT. XVII.  
Their hurtful Effects upon a man's Body.   

SECT. XVIII.  
The sad Effects they have upon others.   

SECT. XIX.  
And how readily they receive the Devils Temptations.   

CHAP. VI  
The Sinfulness of the Imaginative Power of the Soul.  
Gen. 6. 5. And God saw that every Imagination of the thoughts of man's heart was only evil, and that continually.   

SECT. 1.  
The Text explained and vindicated against D. J. Taylor, Grotius, the Papists and Socinians.   

SECT. II.  
Of the Nature of the Imagination in a man.   

SECT. III.  
1. The Natural Sinfulness of the Imagination appears, in its making Idols, Supports and vain Conceits, whereby it pleaseth itself.   

SECT. IV.  
2. In respect of its Defect from that end and use which God did intend in the Creation of man with such a power.   

SECT. V.  
3. Restlessness.   

SECT. VI  
4. Universality, Multitude, and Disorder of the Imaginations.   

SECT. VII.  
5. Their Roving and Wand'ring up and down without any fixed way.   

SECT. VIII.  
6. Their Impertinency and Unreasonableness.   

SECT. IX.  
7. The Imagination eclypseth, and for the most part keeps out the Understanding.   

SECT. IX.  
In the Imaginations for the most part are conceived all actual impieties.   

SECT. X.  
That many times Sin is acted by the Imagination with Delight and Content, without any relation at all to the external actings of Sinne.   

SECT. XI.  
It's Propensity to all evil, both towards God and man.   

SECT. XII.  
It continually invents new sins, or occasions of sins.   

SECT. XIII.  
The Sinfulness of the Imagination manifesteth itself in reference to the Word of God, and the ministerial preaching thereof.   

SECT. XIV.  
It is more affected with Appearances than Realities.   

SECT. XV.  
It's Sinfulness in respect of fear, and the workings of Conscience.   

SECT. XVI.  
Of the Actings of the Imagination in Dreams.   

SECT. XVII.  
The Imagination is not in that orderly Subordination to the rational part of man, as it was in the Primitive Condition.   

SECT. XVIII.  
It is according to Austin's Judgement the great instrument of conveying Original Sin to the Child.   

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

SECT. XX.  
Some Corollaries from the Premises   

CHAP. VII.  
Of the last Subject of Inhesion, or seat of Original Sin, viz. the Body of a man.  
1 Thess. 5. 23. And the very God of peace sanctify you wholly, and I pray God your whole spirit, and soul, and Body be preserved blameless, unto the coming of our Lord Jesus Christ.   

SECT. II.  
The Text explained.   

SECT. III.  
Scripture-proofs of the sinful Pollution of the Body.   

SECT. IV.  
The sinfulness of the Body discovered in particulars.  
¶. 1. It is not now instrumental and serviceable to the Soul in holy Approaches to God, but on the contrary a clog and burden.  
¶. 2. It doth positively affect and defile the Soul.  
¶. 3. A man acts more according to the Body, and the Inclinations thereof, than the mind, with the Dictates thereof.  
¶. 4. The Body by Original Sin is made a Tempter and a Seducer.  
¶. 5. It doth objectively occasion much sin to the Soul.  
¶. 6. It's indisposition to any service of God.  
¶. 7. How easily the Body is moved and stirred by the passions and affections thereof.  
¶. 8. The Body when sanctified is become no less glorious than the Temple of the holy Ghost.   

CHAP. VIII.  
Of the Subject of Predication; Showing that every one of mankind (Christ only excepted) is involved in this sin and misery.  
Luk. 1. 35, Therefore also that holy thing, which shall be born of thee, shall be called the Son of God.   

SECT. I.  
The Text explained.   

SECT. II.  
The Aggravations of Original Sinne.  
¶. 1. The Aggravation of Adam's Actual Transgression.  
¶. 2. The Aggravation of Original Sin inherent.  
¶. 3. An Objection Answered.   

SECT. III.  
That every one by Nature hath his peculiar Original Sinne.   

SECT. IV.  
That Original Sin in every one doth vent itself betimes▪   

SECT. V.  
How soon a Child may commit Actual Sinne.   

SECT. VI  
Whether Original Sin be alike in all.   

CHAP. X.  
A Justification of Gods shutting up all under Sin for the Sin of Adam, in the sense of the Reformed Churches, against the Exceptions of D. J. Taylor, and others.  
Gal. 3. 24. But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.   

SECT. I.  
The Text explained.   

SECT. II.  
Propositions to direct us in this great Point of God's Proceedings, as to the matter of Original Sinne.   

SECT. III.  
Objections Answered.    

The Contents of the Fourth Part.  
TReating of the Effects of Original Sinne.  

CHAP. I.  
Of that Propensity that is in every one by Nature to sin.  
Job 15. 16. How much more abominable and filthy is man, which drinketh iniquity like water?   

SECT. I.  
The Text explained and vindicated from Socinian Exceptions.   

SECT. II.  
How much is implied in this Metaphor, Man drinketh iniquity like water.   

SECT. III.  
Some Demonstrations to prove, that there is such an impetuous Inclination in man to sin.   

SECT. IV.  
The true Causes of this Proneness, and the false ones assigned by the Adversaries, examined.   

CHAP. II.  
The second immediate Effect of Original Sin is, the Causality which it hath in respect of all other sins.  
Jam. 1. 14. But every man is tempted, when he is drawn away of his own lust, and enticed.   

SECT. I.  
The Text explained, setting forth the generation of Sinne.   

SECT. II.  
That Original Sin is the Cause of all Actual Evil, cleared by several Propositions, which may serve for Antidotes against many Errors.  
¶. 2. Of the Motions of the heart to sin not consented unto, as an immediate Effect of Original Sinne.  
¶. 3. How many ways the Soul may become guilty of sin, in respect of the Thoughts and motions of the heart.   

CHAP. III.  
Of the Combat between the Flesh and the Spirit, as the Effect of Original Sin, so that the Godliest man cannot do any holy Duty perfectly in this life.  
Gal. 5. 17. For the Flesh lusteth against the Spirit, and the Spirit against the Flesh, and these are contrary one to the other; so that ye cannot do the things that ye would.   

SECT. I.  
The Text explained and vindicated from corrupt Interpretations.   

SECT. II.  
Several Propositions clearing the truth about the Combat between the Flesh and Spirit in a Godly man.   

SECT. III.  
A Consideration of that part of the seventh Chapter to the Romans, which treats of the Conflict within a man; Showing (against Amyraldus and others) that it must be a regenerate person only, of whom those things are spoken.  
¶. 4. The several ways whereby Original Sin doth hinder the Godly in their Religious Progress, whereby they are sinful and imperfect.  
¶. 5. Objections against the Relics of Sin in a regenerate man, answered.  
¶. 8. The several Conflicts that may be in a man.  
¶. 10. How the Combat in a Godly man between the Flesh and Spirit, may be discerned from other Conflicts.  
¶. 10. Of the Regenerates freedom from the Dominion of sin; and whether it be by the Suppression of it, or by the Abolishing part of it.   

CHAP. IU.  
Of Death coming upon all men, as another Effect of Original Sinne.  
1 Cor. 15. 22. For as in Adam all die, even so in Christ shall all be made alive.   

SECT. II.  
Death an Effect of Original Sin, explained in divers Propositions.  
¶. 2. How many ways a thing may be said to be Immortal, and in which of them man is so.  
¶. 4. Distinctions about Mortality, and that in several respects Adam may be said to be created Mortal and Immortal.  
¶. 7. The several Grounds assigned by Schoolmen of Adam's Immortality rejected; and some Causes held forth by the Orthodox.   

SECT. III.  
Arguments to prove, That through Adam's sin we are made sinners, and so Mortal.   

SECT. IV.  
Arguments brought to prove, That Adam was made Mortal, answered.   

SECT. V.  
Whether Adam's sin was only an occasion of Gods punishing all mankind, resolved against D. J. Taylor.   

SECT. VI  
Whether Death may be attributed to man's constitution, considered in his mere Naturals, against D. J. Taylor, and the Socinians.   

CHAP. V.  
Eternal Damnation another Effect of Original Sinne.  
Ephes. 2. 3. And were by nature the children of wrath, as well as others.   

SECT. I.  
What is meant by Wrath in this Text.   

SECT. II.  
What is meant by Nature.   

SECT. III.  
That by nature through the original sin we are born in, all are heirs of God's wrath, all are obnoxious to eternal damnation.   

SECT. IV.  
What is comprehended in this Expression, Children of wrath.   

SECT. V.  
Some Propositions in order to the proving, That the wrath of God is due to all mankind because of Original Sinne.   

SECT. VI  
Arguments to prove it.   

SECT. VII.  
Some Conclusions deduceable from the Doctrine of the damnableness of Original Sinne.   

SECT. VIII.  
A Consideration of their Opinion that hold, an Universal Removal of the Gild of Original Sin from all mankind by Christ's Death: Answering their Arguments; among which, that from the Antithesis or Opposition which the Apostle maketh Rom. 5. between the first Adam and the second Adam.   

SECT. IX.  
Of the state of Infants that die in their Infancy, before they are capable of any Actual Transgressions, and that die before Baptism.     

A TREATISE OF Original Sinne. PART. I.  

CHAP. I.  
The first Text to prove Original Sin, improved and vindicated.  

SECT. I.  EPHES. 2. 3. And were by nature the children of wrath, as well as others. 
THE true Doctrine of Original Corruption is of so great concernment, that Austin thought, De Peccato Orig. contra Pelag. & Celestina. 2. cap. 24. the Sum of Religion to consist in knowing of this, as the effect of the first Adam, and also of Christ the second Adam with all his glorious benefits. Though therefore Coelestius of old thought it to be but Recquaestionis, not fides, Ibidem cap. 4. And others of late have wholly rejected it, as Austin's figment, yet certainly the true way of Humiliation for sin, or Justification by Christ, cannot be firmly established, unless the true Doctrine of this be laid as a Foundation-stone in the building.  
Now because original sin is used ambiguously by Divines, sometimes for Adam's first sin imputed unto us, (for, Omnes homines fuerunt ille unus homo) he was the common Person representing all mankind, as is in time to be showed; And this for distinction sake, is called, Originale originans, or Originale imputatum; And sometimes it's taken passively for the effect of that first sin of Adam, viz. The total and universal pollution of all mankind inherently through sin, which is called Originale originatum, or inherens.  
I shall treat of it in this later acception, as being of great practical improvement many ways.   

SECT. II.  
ANd because in Theological Debates two Questions are necessary, The An sit, and the Quid sit, Whether there be such a thing, and, What it is; and in both these the truth of God meeteth with many adversaries.  
I shall first insist on the Quod sit, That there is such a natural and cursed pollution upon every one that is born in an ordinary way. The first Text I shall fasten this Truth upon, is this I have mentioned, which deservedly, both by Ancient and Modern Writers is thought to have a pregnant and evident demonstration, That there is such a natural contagion upon all.  
To understand this the better, take notice of the Coherence briefly. The Apostles scope is, to incite the Ephesians to Thankfulness, by the consideration of that great love and infinite mercy vouchsafed to them by God; and because the Sun is most welcome out of a dark gloomy cloud, one contrary doth more illustrate another. He compareth their present state of Grace, with their pristine condition of misery and wretchedness, which is summarily expressed, That they were dead in sins and trespasses, a far more dreadful estate, than if they had been dead and rotting in their graves. This internal corruption is amplified from a twofold external cause,  
1. The course and custom of the world.  
2. The power and efficacy of the Devil, the Prince of the power of the Air working in them.  
Now lest this should be thought true only of the Ephesians, because Gentiles, he brings in himself also, and the Jews equal with them both in actual sins.  
1. We all had our conversation in times passed in lusts of the flesh, etc.  
2. For original sin, both Jew and Gentile were all plunged in the same original gulf of misery: And this Proposition is asserted in the words read.   

SECT. III.  
IN which words are considerable, the Subject, and the Predicate, with the Manner of its attribution.  
The Subject is [We] that is, we all, as in the beginning of this verse: For seeing the Jews were Abraham's children, in which they so much boasted, and therefore are called Jews by nature, Gal. 2. 15. and the natural branches, Rom. 11. 21. They might easily think, others indeed were by nature sinful, yet for themselves, they would think that glorious descent they had from Abraham might be a privilege to them, but here it is true, though Jews by nature, yet sinners by nature, as the Gentiles were.  
2. There is the Predicate, Children of wrath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is an Hebraism, and signifieth one wholly exposed to wrath, as if wrath were the mother, and gave them their whole being. Thus the children of Belial, and the sons of death are often in Scripture. By wrath is meant God's wrath; Now because God's wrath is just, and doth always presuppose sin; Hence is inevitably deducted, That we are also by Nature full of sin: So that though wrath be immediately the misery here spoken of, yet sin is supposed as the necessary antecedent.  
3. There is the Manner how, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by nature; We have it by our birth, it's not by imitation, and action, or custom, but by Nature. This word doth clearly pass a sentence of condemnation upon every one, while in the swadling-cloaths, though as yet guilty of no actual transgression.  
But because the strength of our Argument for Original sin lieth on this word, and the Adversaries to it, especially the Socinians, would weaken this Testimony: Let us remove their exceptions.   

SECT. IV.  
ANd first, Gretius rejects this Interpretation of Original, sin, as nothing to the Apostles meaning, and therefore saith the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, truly and indeed, opposite to what is in opinion, and esteem, comparing this place with Gal. 4. 8. Which by nature are no gods. In this, following Pelagius his Exposition of old, as if he would take his error by imitation, as Pelagius said, we did sin from Adam. This interpretation of Pelagius taking prorsus for the same with nature. Austin refuseth for the novelty of it, Lib. 6. contra Julia, cap. 4. and indeed nothing now is more ordinary, than such an Exposition with the Adversaries to original sin, as Castellio and others.  
But this Exposition is not opposite, it's only subordinate, we will grant, that the word will bear this sense, That we are truly and wholly the children of wrath; but this is not all, we are so, because we have this misery by nature, and the parallel instanced in, will abundantly convince it, for therefore they were not truly, and indeed Gods, because they were not so by nature. So that the Text makes against him, and not for him.  
Besides the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being used about twelve times in the New Testament, doth always signify that which is nature, or according to natural inclination, or what we have by natural birth; For nature, so 1 Cor. 11. 14. Doth not nature teach you? And Jam. 3. 7. Rom. 1. 26. For natural principles and inclinations, so the Gentiles, Rom. 2. 14. are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To do the things of the Law, or by natural descent, Rom. 2. 27. Uncircumcision is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so Rom. 11 21, 24. The natural branches are called the Jews descending of Abraham, and thereby enjoying Church-priviledges, and Gal. 2. 15. Jews by Nature; Insomuch that it is a manifest falsehood to say, the word never signifieth that which we have by birth. And indeed, as is well observed by Zanchy, The phrase, Children by Nature must necessarily imply by descent, as the son of a man supposeth descent from him: Adam was a man, but not the son of a man, he had it not originally from another, whereas we are by nature children of wrath, and so have it from our parents. Hence it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which doth relate to our nativity, and in the original it is more emphatical than in our Translations, for there it is, not by nature children of wrath, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Children by nature of wrath; So that children by nature is opposite to children by Custom, Imitation, Adoption, or any other way. Thus the first exception is removed.  
Object. In the next place, The Socinian puts in his Caveat, after this manner, That must be understood by the phrase [Children of wrath by nature] which the Ephesians were now by the grace of God freed from; for the Apostle speaks in the time past, You were by nature children of wrath, but now are quickened by the grace of God, therefore the Ephesians were now freed from that estate: But according to the Doctrine of those who maintain Original sin, that abideth in every man, though regenerated, and is not abolished but by death.  
Answ. But this stone is easily removed: For although original sin abide in the godly, yet the guilt of it is not imputed; So that though by nature we were obnoxious to the wrath of God through its guilt, yet when grace cometh, this guilt is taken away, so that though it be in us, yet it is not imputed to us.  
Object. Lastly, They object, It must be understood of actual sins, for the Apostle spoke of such before, and to be a son of a thing denoteth the quality inherent in a man, as given to such a way; so in the former verse the Children of disobedience, that is, those who voluntarily give themselves to such rebellion.  
Answ. But to this it is answered, That in the former expression is not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: So that the Apostle doth here lay the Axe to the root of the Tree; and because the Jews might be thought by the privileges they enjoyed as soon as born to excel the Gentiles; Therefore he demonstrateth the Fountain and Wellhead of their iniquity, though secret and underground, as springs are usually very difficultly discovered.  
Besides, We will readily grant, That this expression doth denote an habitual inclination to all actual evil, and that the Apostle mentioneth it as the curse and bitter root of all the actual impieties that are committed in the world; so that there is a reference to actual sins, but in the cause of them, which is this original pollution.  
And thus much for vindication of this noble Text, we have endeavoured to throw out all that earth, which the Philistims had cast into this fountain, what else may be objected, will in time be taken notice of. And from hence observe,  
That all men by nature are born full of sin, and so exposed to God's infinite wrath and vengeance. Every Infant coming into the world is destitute of the Image of God, and in a more dreadful condition than the young ones of the brutish creatures, that are not exposed to eternal torments; so that although there may be joy that a manchild is born, yet much humiliation, because a child of wrath is born.  
I shall not so much insist on the Predicate, as the Subject, with the Manner how.  
This original sin is a natural sin, not indeed as we had our nature at first pure out of God's hands, therefore here is no Manicheism affirmed, as Pelagians of old did calumniate, but as vitiated and defiled through Adam's transgression.    

CHAP. II.  
Of the Name Original Sin, and of the Utility and Necessity of being clearly and powerfully informed about this Subject.  

SECT. I.  
LEt us consider the Doctrine more largely: And  
First, You must know that although Original sin be not a Scripture-name, but called so first by Austin, forced thereunto by the Pelagians, yet the truth of it is in the Scripture; And it is lawful to use new words though not in Scripture, when the matter is contained therein, to discover and distinguish Heretics. Now we call it original sin in a threefold respect:  
First, Because we have it from our first parents fallen, who were the original and fountain of all mankind. It's not an actual voluntary sin, immediately and personally committed by us, but it is in us antecedently to our own personal will, both our mind and will comes into the world habitually darkened and obstinate against what is good.  
Secondly, It's original, Because we have it as soon as we have our being. It's bred in us, and can no more be taken from our natures in an ordinary way, than mortality from our bodies: For although it be not the substance and essence of a man, yet the Scripture calling it the old man, and our members, not in Illyricus his sense, doth thereby signify the intimate inhesion of it in us, that it is in us, as it were, leven in the whole lump, which soureth all; we have it in our being, which made Ambrose say, Cujus ortus in vitio est, which Austin often mentioneth; yea, we were conceived in it, as Psal. 51. And therefore another was not afraid to say, we were damnati priusquam nati, with Austin often it's called Damnata radix, damnata massa.  
Lastly, It's called Original, Because from this floweth all the actual evil in the world; From this corrupt tree groweth all the corrupt fruit that is, as is to be showed; therefore the Scripture describes original sin, though not as peccatum actuale, yet actuosum, not as an actual, but an active sin. Thus Gen. 6. 5. it's made to be a forge, or shop from whence sparks of lusts do continually rise. The heart of man is even like hell itself, whose fire of lust is unquenchable: So our Saviour speaks of a hard heart which is as an evil treasure. Mat. 12. 35. There is an evil treasure in every man's heart, you may see all sorts of wickedness come from it, old and new sins, and though he sin never so much, yet still he can sin more. This sea of corruption will never be dried up in this life. Paul also Rom. 7. complaineth of the activity and vigour of this sin in him, that it's always seducing, yea, captivating of him, although sanctified in part; Insomuch that although a man be loathsome in respect of his actual impieties, yet much more because of the original fountain of evil within him; The greatest part of our wickedness is in our natural inclination and propensity of spirit: Oh how deep and piercing should the thoughts of this depravation be within us, as we are all over full of sin, so we should be filled up with shame and confusion of face, we never go deep enough in our Humiliation and Confession, till we come to this.   

SECT. II.  
IN the second place, It's good to take notice of the evident utility, and necessity of being clearly and powerfully informed about this Subject. This truth is constantly and frequently to be pressed, we are not to give it over, although it may seem burdensome and tedious unto you; The reasons of the necessary discovery of this are divers, some Doctrinal, and some Practical. As  
1. If a man be erroneous or heretical in this, he cannot be orthodox, or sound in many other substantial parts of Religion; What Austin said concerning the Trinity, is true also in some measure concerning this; We may err easily here, and dangerously also: easily, for such is the self-fulness, the self-flattery that is in every one, that he is difficultly persuaded that he is thus undone and miserable; The light must shine as clear as at noonday, yea the Spirit of God must convince and set this home, else a man will never believe it, and then the error herein is dangerous, because if this Pillar fall to the ground, almost the whole edifice of Religion doth tumble down with it: As for instance, If a man err about original sin, denying it either in part or in whole, he must necessarily hold freewill, for this is the Cockatrice his egg, and the other is the Cockatrice itself; from a venomous womb must come a venomous brood; Take away original sin, and then you establish freewill, than man hath the same power to do good he had in Creation; There may be indeed some wounds and debilitations upon him, but not a spiritual death; Then if freewill be established, the grace of God, that is also evacuated, there is no absolute necessity of it, it's only ad facilius operandum, as the Pelagians of old, to make us work more easily and readily. Thus the very Sun of Righteousness is presently taken out of our Heavens. Furthermore, If we do not believe aright about original sin, we must also mis-believe about Justification, that cannot be made such a glorious act of God's grace, because of Christ's Righteousness imputed unto us, as indeed it is; Then we shall set up our Dagon against God's Ark; neither will the work of conversion be solely ascribed to the power of God's grace, as it ought to be, for at the best they will make grace but an adjuvant cause, or a partial one with our freewill, and so the praise shall be given partly to ourselves, and partly to God. But above all, he that doth either deny, or diminish the guilt and contagion of this sin can never exalt Christ in all his Offices as he ought to do: He that denieth the disease must needs derogate from the Physician, The whole need not the Physician, saith our Saviour, Matth. 9 12. And therefore it's of great consequence to be fully persuaded about the depth, breadth and length of this sin, that thereby we may be able to comprehend the dimensions of Christ's love to us; Not that Christ came only to take away the guilt of original sin, as some Papists affirm, but because this is the womb wherein all other sins are conceived. This is the wound of the whole nature, actual sins only infect the person of a man; We may then easily see the necessity of being truly informed about this Subject; for this is like miscarriage in the first concoction, which cannot be amended by that which followeth; And therefore this consideration should quicken you up in a diligent attention to the whole Doctrine, which shall be delivered about it.   

SECT. III.  
IN the next place we are to show you, of what practical advantage it is, for all to be fully informed about this native contagion and leprosy we bring with us into the world: And  
First, He that doth truly believe in this point, will quickly silence all those impatient, if not blasphemous complaints that are uttered by many against nature, because (as they say) it is such an hard stepmother to mankind, Non tam editi quum ejecti, said the Heathen. I call them blasphemous complaints, because what is spoken against Nature, redounds upon God the Author of Nature. Hence in the Scripture, what Nature doth, God is said to do. Now then, if we consider, what impatient expostulations the Heathens have made, why man of all creatures should be by Nature most miserable? No true answer could ever be given to satisfy, but this, because man comes sinful into the world: The young ones of beasts and birds, are not so miserable as our Infants, because not corrupted with evil in their Natures, as they are; So that if we see our very Infants, which yet (as the Scripture saith) cannot discern between the right hand and left, and have not done actual good or evil, subject to grievous diseases, and death itself: Wonder not at this, for they have in themselves through their native sinfulness, a desert not only of this pain, but eternal torments in hell. Hence it is that the Scripture instructs us in that which all Philosophy could never inform us, viz. the cause and original of all those diseases and pains, yea of death itself, which reigneth over all mankind: Insomuch that thereby we see, though there were not one actual sin in the world, though all men had no more sin upon them, than what they had in the womb, and in the cradle, yet there was demerit enough of that vengeance of God, which upon man's transgression was threatened in the Word, Gen. 6. 5. The main cause, why God brought that universal deluge upon the whole world, was not so much their actual wickedness, as such, but because it came from a polluted fountain, which would never be wholly cleansed. Their hearts were so many shops, wherein were constantly form all manner of impieties; yea by this we see not only the miseries upon man, but all the bondage an vanity that is upon the whole world: That there are any barrenness, any famines, that the ground brings forth thorns and thistles, that the woman brings forth with so much labour and sorrow; all these things come by original sin; God did not at first create things in such disorder and confusion: If therefore thou wouldst quiet thy heart under all tumults and vexing thoughts, to see the manifold mischiefs and miseries mankind is subject unto; This Grave jugum super filios Adam, as Austin often out of Ecclesiasticus, this heavy yoke upon the sons of Adam, have recourse to a serious meditation about original sin.  
Secondly, The true knowledge of this natural defilement, will also satisfy us in those doubtful Questions, which some have greatly tormented themselves with, viz. How sin comes to be in the world? And whence it is Austin (in his seventh Book of his Confessions, and fifth Chapter) doth there bewail before God the great agonies and troubles of mind he was in about the beginning of sin, whence it did arise? For seeing every thing that God made was exceeding good, this exceedingly puzzled him to know how evil should be. Yea, this knot was so hard to untie in some men's judgements, that it made many, of the Marcionites heresy, who because they saw men commit evil, as soon as they were born, and yet withal being convinced, That God was good, and could not be the beginning of evil; They therefore maintained two principles of all things, the one good, of all good things; The other evil, of evil things. Thus men have wonderfully plunged themselves into bogs and quagmires of danger and destruction, because not acquainted with this main Truth of Original sin.  
Thirdly, For want of knowledge herein, that main duty so much commended both by Scripture, and the Heathens, viz. To know ourselves, can never be put in practice. The Heathen said, è Coelo descendit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And as for the Scripture, How often is it required, That we should search and try our hearts; That we should examine ourselves, and commune with our own hearts, and be still, Psal. 4. Now these duties can never be effectually done, without a firm belief of that desperate pollution which is in our heart; And till we acknowledge with Jerem. 17. The heart is deceitful above all things, and desperately wicked, Who can know it? Yea, we see David, Psal. 19 13. though a godly man, and much enlightened thereby, being enabled to make deep search into his soul, and having the Sun beams, could discern those atoms and motes of sin, which man in the dark could not do, yet he crieth out, Who can understand his errors? Cleanse me from secret sins, that is, such sins that lie latent and lurking in my heart, that never yet I could find out. If then this duty be so great of knowing ourselves, that some make all Religion to be in these two things, The knowledge of ourselves, and of God; then how necessary is it, that we should be thoroughly acquainted with this heart, and nature-sinfulness, for without this we can never know how vile and loathsome we are? Our actual impieties, though never so gross and numerous, do not demonstrate our loathsomeness so much as this bitter and sour leven within; These are the stream, that is the fountain; These are the effects, that is the cause; Therefore the greatest strength of our wickedness lieth in a defiled Nature, as you see in a Serpent or Toad, that venom it sends forth at any time, is nothing to the venom in its nature; If you look upon a Cain, a Judas, though his outside be so detestable, yet his inwards are much more abominable, so that a man's heart is like Peter's great sheet, which he saw in a vision, Acts 11. 6. which was full of fourfooted beasts, and wild beasts, and creeping things, all unclean; such a receptacle is man's soul of all impiety: A man cannot tell what is in the sea, what monsters are in the bottom of it, by looking upon the superficies of the water which covers it, so neither canst thou tell all that horrid deformity and wretchedness which is in thy heart, by beholding thine outward impieties. Oh than that you would turn your eyes inward, as it were, an introversion is necessary: Then you will say, O Lord, before I knew the Nature of original sin, I was not persuaded of my vileness, of my foulness! Oh now I see that I am beyond all expression sinful, now I see every day I am more and more abominable! O Lord, formerly I thought all my sin was in some words, in some actions, or in some vile thoughts, but now I see, this was the least part of all that evil that was in me; Now I am amazed, astonished to see what a sea of corruption is within me, now I can never go to the bottom, now I find something like hell within me, sparks of lust that are unquenchable.  
Fourthly, Where there is not a true knowledge of this native corruption, there our Humiliation, and Repentance can never be deep enough; for it's not enough to be humbled for our actual sins, unless also we go to the cause and root of all. When a godly man would repent of his lusts, of his unbelief, or any other actual transgression, he stayeth not in the confession of, and bewailing those particular sins, but he goeth to the polluted fountain, to the bitter spring, from whence those bitter streams flow, and commonly this is a difference between an Ahabs Humiliation, and a Davids; Ahab humbleth himself only for his actual impieties, and that because of judgements threatened and impending over him; but David, even when he heareth God had forgiven his iniquity, yet hath great humiliation for his sins; and Psal. 51. thinketh it not enough to bewail his adultery and murder, but to confess, That in iniquity he was conceived; his actual sins carried him to the original. Thus Paul also, Rom. 7, when he miserably complaineth of that impotency in him to do good, that he could never do any good as perfectly, fully, purely and cheerfully, as he ought to do, presently he goeth to the cause of all this deordination, the Law of sin within him, that original sin which was like a Law within him, commanding him to think, to desire, to do sinfully, and obeyed it in all, though against his will, insomuch that he saith, He was carnal, and sold under sin. This the Apostle doth complain of, as the heaviest burden of all; So that an unregenerate man may by the light of nature, bewail and complain of his actual impieties, he may cry out, Oh wretched man that I am, for being such a beast, such a devil, so exorbitant and excessive, but whether he can do this for the body of sin within him, as Paul did, that may justly be questioned; And therefore you see then the troubles and workings of conscience in some men to miscarry greatly; They seem to be in pain and travails of soul, but all cometh to nothing: Oh how many in times of danger, and under fear of death, do sadly cry out of such sins they have committed! Oh the promises and resolutions they make, if ever God give them recovery again! But all this passeth away, even as man's life itself, like a vapour, like a tale, that is told: And one cause of the rottenness and defect of this humiliation is, because it did not go to the bottom of the sore; there was the inward and deep corruption of original sin that such never took any notice of, and so in all his sorrow did omit that which is the most aggravating cause of all grief and trembling: O Lord, I have not only done this wicked thing, but I had an heart, an inclination of soul to carry me to it, and therefore actual sins, though ten thousands of them, they pass away, the guilt only remaining; but this original pravity continueth in the pollution of it.  
Fifthly, Ignorance of original sin makes us also mistake in the crucifying and mortifying of sin; No man can truly and spiritually leave a sin, unless he doth conquer it and subdue it in some measure in the original and root of it; and this is a sure difference between a regenerate and unregenerate man about leaving or forsaking of sin; They both may give over their wont actual impieties; They both may have escaped the pollution of the world, and that through the knowledge of the Gospel, 2 Pet. 2. 20. but the one leaveth only the acts of sin, the other mortifieth it gradually, though not totally in the cause and inclination of the soul. Thus Paul. Rom. 7. though he complain of those actual stir, and impetuous motions of sin, yet withal he can truly say, I delight in the Law of God, in the inner man. Now no hypocrite, or unregenerate man can say so; Though he be outwardly washed, yet he hath a swinish nature still, his inward parts are as loathsome, as noisome as ever before: Though there be a fair skin drawn over the wound, yet in the bottom there is as much corruption, and putrefaction, as ever before: Samson's hair is only cut, it's not plucked up by the root, so that it's not enough to have given over thy former profaneness; Thou thankest God thou art not the man once thou wert: Oh but consider whether sin in the root of it, as well as in the branches of it, doth wither and die daily. A disease is not cured, till the cause of it be in some measure at least removed. As long as original sin is not in some degree mortified, thy old sins, or some other will break out as violently as ever, here is the fountain and root of all within thee.  
Sixthly, He that is ignorant of the nature, and extent of this natural defilement, he must needs grossly mistake about the nature of conversion, and be wholly ignorant of what regeneration is; As you see in Nicodemus, John. 3. 6. though a master in Israel, yet grossly mistaking about a new-birth, and what was the reason of it? That appeareth by our Saviour's argument to prove the necessity of it, Whatsoever is born of the flesh is flesh, implying by this, That if Nicodemus had known, that by natural generation he was nothing but flesh, that is, sin and evil, his soul, his mind, his conscience, all was flesh in this sense, as well as his body, than he would quickly have discerned the necessity of being born again, than he would not have continued a day, an hour, a moment in such a dangerous condition. And what is the cause that most people are still such sots and senseless men about regeneration? Yea, learned and knowing men are as blind and brutish in this, as the simple and poor people are, doth not all arise from this? That they feel not, neither do perceive that original sin like a leprosy hath run over the whole man, both soul and body, especially there would not be these three mistakes about the work of grace, which are very common; As  
1. A Philosophical Reformation, 
Three common mistakes about the work of Grace.  by the Dictates and Principles of Moralists, such as Plutarch, and Seneca give, would not be taken for Regeneration: For although their sayings and directions are admired, and there may be some good use of them, yet they do not go to the root of the matter, they are not an antidote against original sin that defileth the nature, and therefore cannot promote Regeneration, which doth properly cure that in some degree. Aristotle's way to make a man a virtuous man, viz. by frequent and constant actions, at lest to acquire an habit is absurd and repugnant to Scripture, for by that, the tree must be made good, and a man must be born again, ere he can do any thing holily. Hence God promiseth to give a new heart, to take away the heart of stone, and then to cause us to walk in all holiness, Ezek. 11. 19 These divine principles must be infused before there can be holy actions. So  
2. Civility and an ingenuous temperate disposition, will be but a glistering dunghill, a painted sepulchre, when original sin is known: He will presently see, for all his civil and inoffensive life, his heart is full of all noisomness; Therefore civil men of all men do most need this light to shine into their breasts; we are ready to think of ourselves, because so harmless and innocent, as was said of Bonaventure, In hoc homine non peccavit Adam. such were born without sin, and brought better natures into the world than others; but if you search into the Scriptures, it will appear that all are born children of wrath, and are equally destitute of that image of God, and then, as when the pillars of an house are removed, the house itself must fall into its own rubbish. Thus when that primitive righteousness was lost, man is prone to run into all evil, and every man would be like a Judas, or a Cain, even the most civil man that is, did not God restrain original sin.  
3. Gifts and abilities which many have in religious exercises, will presently be seen not to be Regeneration. Though we should preach with the tongue of Angels, though admirable in prayer, and other holy duties, yet these and original sin in the power of it may stand together, and so many looking to the flowers, but not the dead corpse they are upon, conclude themselves to be alive, when indeed they are dead.   

SECT. IV.  
I Shall mention some few more spiritual Advantages, that come by the full and undoubted persuasion of this original corruption; for so of old we are advised, Firmissimè texe, & nullatenus dubita, etc. Believe most firmly, and doubt not in the least manner, but that by Adam's sin, all his posterity becomes sinful and obnoxious to God's wrath. And  
First, upon the Knowledge of original sin we evidently see, our impossibility to keep the Law of God. That when the Law requireth a love of God, with all our heart, mind and strength; and also doth prohibit all kind of lust, and sinful concupiscence, even in the very first motions and stir of it. The Law (I say) requiring such universal perfection, and we being wholly dead in sin, upon the comparing of the Law, with our condition, we cannot but conclude, That we fail in all things, That the Law is spiritual, but we are carnal; And if he be cursed that doth not continue in all things the Law requireth, how accursed must he be that is not able to perform any one thing? All those opinions that diminish original sin, do also plead for a possibility of keeping Gods Commandments: Now this self-flattery is imbred in all. Do not most of our common people think they keep the Commandments of God? Do they believe that the curses of the Law do belong to them every hour? Oh if such convictions were upon them, how greatly would it humble them, and make them debased before God, but they trust in this, they readily and confidently say with that young man. All these have I kept from my youth up, Mat. 9 20. Oh then inform thyself more about this natural defilement and loathsomeness that is upon thee, and then thou wilt find the Law to accuse and condemn thee in all things.  
Secondly, The right knowledge of this will make even the godly and regenerate, though in some measure delivered from the power and dominion of it, yet to see, that because of its stir and actings in them, there is imperfection, in every thing they do. And truly, this is one of the most profitable effects of true knowledge herein, for hereby a godly man is made to go out of all his graces, and his duties, hereby he is afraid of the iniquity of his holy things, and calls his very righteousness a menstruous rag. This is clear in Paul, Rom. 7. How sadly doth he complain of the vigorous actings of this original sin in him; For the present I take it as granted, that that part of the Chapter must be understood of a regenerate person (though vehemently denied by some) as is in time to be showed. That Law of sin was always moving, when he set himself to any thing that was holy, he desired to obey the Law perfectly, to love God completely, but this Law of sin would not let him: So that, because of this natural defilement, evil is mixed with all the good we do, insomuch that there would be a woe, and a curse to all our gracious acts, if strictly examined. Thus it is with a godly man in this life, as those Hetruscan-robbers reported of by Aristotle, and mentioned by Austin, who would take some live men, and bind them to the dead men, which was a miserable way of perishing: Even thus it is here, original corruption is constantly adhering, and inseparably to him, who is alive in holiness, and by this means, there is unbelief in his faith, coldness in his zeal, dulness in his fervency; Insomuch that the Apostle crieth out of himself, Oh wretched man that I am! And that because of this very thing, the Papists, though they hold original sin, yet maintaining, That after Baptism it's quite taken away, and that though there be some languor and difficulty in a man, in respect of what is good, yet if we do not consent to these motions of lusts within us, they are not truly and properly sins, do consequentially conclude, that there is not necessarily dross and sin in every holy duty we do, but the evidence of Rom. 7. is too great to be contradicted. So that preaching of original sin is not only necessary to the unregenerate, but even to the most holy and godliest man that liveth; Let him desire to know more of it, for it may do him also much good, and this is the reason, why the more godly any are, the more they are displeased with themselves, and do the more highly esteem of Christ, not but that they grow in grace, only they grow also in the discoveries of more filth and unworthiness in themselves.  
Thirdly, By the true knowledge of this we come to be acquainted with that combat and conflict, that is between the flesh and the spirit, so much spoken of by Divines, who usually say, In every godly man there are two men, two I's, as the Apostle (Rom. 7.) distinguisheth, I Paul carnal, sold under sin, doing the things, I would not, and I Paul spiritual, delighting in the Law of God in the inwardman, and thanking God the Father through Christ, because freed from condemnation; That Paul did not speak of this combat, while unregenerate, as a Legalist, as some say, but as truly converted, will appear, if we consider, that in another place, Gal. 5. 17. the Apostle speaks of all the godly, as thus exercised, The flesh lusteth against the Spirit, and the Spirit against the flesh; So that whatsoever is done holily and godlily, it is always cum luctâ carnis, and therefore grace is the mortifying of the flesh: Now our sins will not be put to death, without some pain and reluctancy to the carnal part. Therefore this is a perpetual concomitant of every godly man, he hath a combat and spiritual conflicting within him, and this makes him often in so many agonies, this makes him so earnestly watching and praying against all temptations; now come we to natural people, they feel not the least struggling within them, all is quiet, and at ease, because they are wholly in their original sin, they were born in; And this makes it plain likewise, that all their praying, hearing, all the religious duties they ever performed, were never done in an holy and godly manner, because there was no reluctancy, or inward combat, but they did them in a customary, formal way, without any spiritual life or motion, for flesh will not fight against flesh. Indeed there is a combat between conscience in its conviction and corruption, even in some unregenerate men, as in Aristotle's incontinent man, as distinguished from his intemperate, and that is known, of Medea, video meliora, proboque, deteriora sequor, I see and approve better things, but follow the worse: And some would have Paul's combat to be no other, because he calls it, The Law of his mind, fight with the Law in his members, but that is not cogent, as is more largely to be showed in its time. Though therefore there be a reluctancy in some unregenerate men, yet that is not like the conflict in the godly, because amongst other differences, this is one principal. The godly man being regenerated in every part of the soul, though not perfectly, his will is sanctified as well as his mind: Hence the combat and opposition in a godly man, is between the same faculty sanctified, and the flesh still abiding in that part, his holy will against his corrupt will; so that not only his mind and conscience is against sin, but his will also, so far as sanctified: Hence the same Apostle makes the opposition between will and will, What I would not, that I do, and though captivated by lust, yet at that very time, delighting in the Law of God, in the inward man; whereas in unregenerate men, they have only an opposition between their conscience, and their heart. The mind suggests one thing, but the will and affections wholly incline another way; Therefore that light in their consciences is a trouble and vexation to them, they do all they can to extinguish it.  
The Doctrine then of original corruption, informing us. That it abideth still in a man, while he liveth upon the earth, doth inform the truly godly, that they must always expect agonies and conflicts within, like fire and water met together, so will grace and corruption be; Therefore by this very combat, we may discern true grace, and it's counterfeit; for presumption, which would be thought faith, is easy, we find no opposition to it, but faith is put forth with much difficulty; so godly sorrow put forth upon pure and spiritual motives, is greatly assaulted by the flesh within us, but worldly sorrow or mourning, though for sin, because of temporal judgements only that is easy, we are carried to it from a propensity within, from a love to ourselves.  
Hence lastly, The main and principal effect of the true knowledge of our original defilement, is to bring the soul humbled and burdened under it, to a true and real esteem of Christ, and his Grace. So much as we take off from original sin, making it either no sin, or the least sin, or quite abolished after Baptism, so much do we take off from the grace of God in Christ. Hence the Apostle, Rom. 5. when he maketh that famous opposition between the first Adam and the second, the gift of grace by one, and the condemnation by the other, he pitcheth upon that first disobedience, by which we are made sinners, as the original of all that calamity we are plunged into; and therefore the same Paul, when he poured out a large complaint about this Law of sin working in him, at the close of all he runneth to Jesus Christ, Rom. 7. 35. It is the true knowledge of this only, that will make us see the necessity of Christ all the day long, and in every duty, in every performance; As we have none speak so much of Grace and Christ, as Paul, so none speaks so largely and fully about original sin. In the fifth Chapter of the Romans, he asserts the Doctrine of it; and in the seventh Chapter, he declares the power of it, which he felt experimentally in himself, though regenerated: Do not then think this is a Philosophical dispute, or that to err in this is like erring in those points, wherein one Christian is to bear with another; but with Austin account it a fundamental, and that to deny it, is to overthrow that Law whereby we are Christians.    

CHAP. III.  
Demonstrations of the Naturality of this Sin, That we have it by Natural Propagation.  

SECT. I.  
BEing then thus informed of the Usefulness and Necessity of true Knowledge in this matter: Let us have your ready and diligent attention in prosecuting that matter, which relateth to it; And so I come to that notion which this Text fastens upon it, that it is a Natural sin, that we have it by natural Propagation.  
In the Scripture, and by the Ancients before Austin's time, it had many names, The Law of sin, The Old man, The Flesh, The old stroke of the Serpent, an hereditary evil, The tradux mali; But in his time for better obviating the Heretics, who would allow the former names, it was by him called Original sin, and ever since made an Ecclesiastical word, only to call it a natural evil, they did not presume for fear of the Marcionites, who held, That there was an evil Nature, as well as the good: And the Pelagians accused the Orthodox for Manicheism in this point, because they held the propagation of this corruption by Nature; Therefore they avoided the term of a Natural evil; yet Austin at last did use it, and indeed it is a very proper and fit name for it, hereby differencing it from all actual, voluntary and personal sins; as also from sin by imitation and custom; for Aristotle makes a distinction of things that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lib Ethic. 2. cap. 1. where he showeth what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by nature, as the stone to descend, and the fire to ascend, is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so according to him, who knew nothing of original sin, we are neither good or evil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by nature. And withal this Text doth fully warrant the expression, If we are by Nature sinful, then there is a natural evil; Not that God put it at first into our Natures, or that it is our substantial Nature, but we have it by Natural Propagation.  
Let us therefore consider, How much is implied in this expression.   

SECT. II.  
ANd first, It may well be called Natural, because it doth infect the whole Nature of Mankind. It's a defilement that followeth our specifical, not individual being: Even as we call death natural, because it followeth all mankind; Rich men die, and poor men die; learned men die, and foolish; None are exempted from it: Thus also it is with this sin, All that are born in a natural way of mankind have this contagion. The sons of Noblemen and Princes, though they glory in their blood and their descent, yet they are as full of sin, and the children of wrath, as well as the children of the basest; so that though in civil respects they boast of their birth, and are above others, yet in a theological and divine respect, all are alike; yea the children of godly parents, though they have a promise to their seed, and in that respect their children are said to be holy, 1 Cor. 7. yet they come into the world with inherent corruption in them; They do not generate their children, as godly men, but corrupt men, as Austin of old expressed it, A circumcised man begat a child uncircumcised, and the Husbandman, though he soweth his seed out of the chaff and husk, yet that brings up others with chaff and husk upon it. Well therefore may we call it a natural sin, because it doth extend to the whole humane Nature, as it is in every one that partaketh of it in a natural way. So that as Divines do distinguish of infirmities and evils; There are some that are specifical, which follow the Species, as death; and some are accidental, which follow the individual nature: Thus there are some sins, which follow the particular nature of a man, and these are actual sins. Every man is not a drunkard, an adulterer, but some are defiled one way, some another; but then there is a sin, which followeth the whole and universal nature of man, and this is original sin, though every man be not guilty of such or such a particular sin, yet all are, of original sin; And therefore the Schoolmen say, Actual sin doth corrumpere personam, but original Naturam, actual sins corrupt the person, original the nature.   

SECT. III.  
WE are declaring the Naturality of this Original sin, not as if it were ingredient into, or constitutive of our nature, but an universal and inseparable pollution adhering to it, as they say of death, as though it be praeter Naturam, or contra; yet if we do regard the principles of mortality, which are in every man, so death is natural.  
Come we therefore to a second demonstration of the Naturality of this evil, and that is seen, In that it is the inward principle of all the sinful motions of the soul, and that peruse, not per accidens. This is a great part of that definition, which Aristotle giveth of Nature, now we may in a moral sense apply it to our purpose.  
First, I say, It's the inward principle of all the sinful motions, and workings of the Soul. For as the nature of the stone is the cause of its motion downward, as the nature of the fire is the cause of the fires motions and operations: Thus is original sin the intrinsecal cause, and root of all the actual evil we are guilty of. It is far from me to justify Flacius his discourse or opinion of original sin, making it the natural substance of a man, and not an accident, though he so expresseth himself, that some think its his Logical and Metaphysical error, rather than Theological: Only that which I aim at, is to show, That this birth-sin, is naturally ours, because from it doth flow all the sinful and evil operations of the whole man; So that we may say, as it is natural to the stone to descend, to the sparks to fly upwards, so it is natural to man to think evil, to speak evil, and to do evil. Aristotle observeth (Lib. 2. Ethic. cap. 1.) this, as one property of things by nature, that there the principles are before the actions; A man hath the power to see, or hear before he can actually do either, but in moral things, the actions are before the habits. As it is natural to the Toad to vent poison, and not honey; so when a man sinneth, it's from his own, it's natural to him, but when enabled to do any thing that is good, this is wholly of grace: Now, I say, It's an inward principle of all sin within us, to distinguish it from external cause, viz. the devil or wicked men, who sometimes may tempt and cause to sin; Therefore the devil is called The tempter, Mat. 4. 3. Insomuch that it is made a Question, Whether there be any sin a man commits, that the Devil hath not tempted unto, but that I attend not to at this time: This is enough, that the Devil is but an outward cause of sin, and therefore were there not that original filth in us, his sparks could never kindle a fire, he cannot compel or force to sin; In somuch that whatsoever sin we do commit, we are not to lay the fault principally upon the Devil, but our own corrupt hearts: Though Ananias lied against the holy Ghost, because the Devil had filled his heart; And Judas betrayed Christ, because Satan had entered into his heart, yet the devil could not have come into their hearts, had they not been of unclean and corrupt Constitutions: before it was an evil heart, and therefore the devil took possession of it. The Apostle James, cap. 1. 14. doth notably discover the true cause, and natural fountain of all the evil committed by us, and that is, The lust and concupiscence, that is within us, he saith, We must not charge God with our sins, as if he were to be blamed, because we are not kept from wickedness; neither doth he bid us, Charge it upon the Devil, though he doth tempt us, but upon our own corrupt lust within. Thus than you see, that as Paul saith of those, who are in Christ, They no longer live, but Christ within them, Gal. 2. 20. So we may on the contrary affirm of every man by nature, that he doth not so much live, as sin within him; for when our physical nature causeth us to think, or speak, or do, then also sin like our moral nature, doth make us think, and speak sinfully: Even as the lame horse can never move himself to go, but he halteth in that motion. Surely, this consideration should make all mankind mourn in sackcloth, and roll itself in ashes: What should a man do in his whole life, but as Anselm said, to deplore his whole life, in totâ vitâ totam vitam deplorare, for he cannot move, or stir, or do any thing, but he sinneth; If he eateth, if he drinketh, if he worketh, yea, if he prayeth, in all these he sinneth, as is more to be showed. We see then, that because this original sin is by way of a principle within us of all our irregular motions; Therefore though there were no Devil to tempt, no examples for men to imitate, yet their corrupt nature within would carry them to it; Did not Cain murder Abel, when there had been no such sin in the world before? We many times wonder how children, yea and sometimes grown men should commit such sins, that they could not see practised before their eyes; but we need not wonder, when we consider what a shop of all impieties every man's heart by nature is. Hence Solomon speaking of the uprightness God made man in, Eccles. 7. 29. he instanceth in the effects of original sin, as opposite to that uprightness, that it makes a man seek out many sinful inventions, he doth not only sin by imitation, but invention.  
Secondly, It is added in the definition, That nature is the principle of motion pierce, and not per accidens: If a man move a Bowl, and make it run, it's not a natural motion, because the principle is from without, and it's by accident; yea those automata, those artificial instruments, which some have made, that move themselves, yet that is not a natural motion, because the principle is not in them pierce, but by accident. Now this property is very applicable to man; for when he sinneth, it's not by accident, or from unexpected occasion, but of himself, and from himself; Therefore to do as a man, to walk as a man, denoteth sinfulness, in the Scripture phrase, 1 Cor. 3. 1. When there are envyings, strifes amongst you, Do ye not walk as men? Observe that, To walk as a man, is to do a thing sinfully, so Rom. 3. 5. when the Apostle in his reasoning made a supposition of God being unrighteous, if he took vengeance, addeth [I speak as a man] These instances declare, that to do a thing as a man, is to do it sinfully, as he said, Humanum est errare. Thus when Christ would express the naturality of the Devil's wickedness, he saith, He sinneth of his own (John 8. 44) when he speaketh a lie, he speaketh of his own: So when thou art proud, worldly, unbelieving, thou dost this of thy own; You wonder that some have lies so ready at hand to excuse iniquity, even young children, they are like the Devil in this, they do it of their own, so that sin only we can call our own; our wealth is not our own, our lives are not our own, these we have from God, but that propensity to sin is our own, it ariseth from ourselves, as from the rotten tree come those worms that consume it: Oh what deep humiliation should this cause in thee! Thou hast nothing thou canst call thy own but sin; That which God only hateth and loatheth, that is only thine; he looketh on thee, and seeth thy soul, that he gave thee; he seeth thy body, that is his workmanship also, but then he beholdeth the pravity and sinful disposition in thee, and this is none of his. It was not of God, but it came through Adam's disobedience; so that when we sin, we then doing it of our own, it is no wonder that when there is no Devil to tempt, no example to imitate, yet men can readily commit any sin.   

SECT. IV.  
THirdly, This sin is Natural, because it doth always and constantly put itself forth: For this is one way of discovering the naturality of a thing, viz. if it be always and constantly so. The Poets saying, Naturam expellas, etc. Though you use all art, or violence, to bar out nature, yet that will recurre, it will recurre again; Though you violently smother, and keep down the flames, yet no sooner have they passage, but they will ascend, because what Nature doth, it's constant and invariable in, and this is too true in respect of this original sin, it doth constantly and certainly work in us, even as often as our soul doth put forth any vital actings at all. Those things that are by accident, they seldom fall out, but what is by nature is frequent, you may know the Sun will rise again, though it be night, till God put a period to the course of nature: And thus it is concerning man, as soon as ever he is born, you may conclude this child, as soon as ever he can think, he can understand, or will, as soon as he can love, or be angry, he will do them all sinfully; Even as when ye see a young Serpent, you may certainly conclude, this will poison as soon as ever it can sting, and the reason is, because it's a constant pollution of the soul, and therefore it is in every thing the unregenerate man doth, Gen. 6. 5. The imagination of the thoughts of a man's heart is only evil, and that continually; it's continually, because naturally so: May not this respect also make thee with Jeremiah wish, That thy head were a fountain of tears to weep day and night? For can any thing be more dreadful than to have this fountain of poison within, running out all the day long; To have this flux of blood, that no act or humane skill can stop? Aristotle saith, That every time a man breaths, there comes out some kind of fire with it. Certainly, every time thou thinkest and movest thy soul any way, there comes out hell fire with those motions, by this means the seashore is not fuller of sand, or the air of atoms, than thou art of constant sinful emanations from thy soul.   

SECT. V.  
FOurthly, This sin is Natural, Because it would carry a man out to the highest actings of the grossest impieties that can be. As they say, Nature doth act always to the highest it can. Thus it's true in respect of this natural corruption, it doth incline every man to be as vile, and as enormous as any are; For although this original corruption doth not deprive him of his understanding and will, making of him an irrational beast, yet it doth so captivate and enthral the whole man; That though to understand and to will be of nature, yet this understanding and willing in a sinful manner will always be, because it's corrupted nature; and therefore it would hurry every man even as the Devil did the Swine into the sea of perdition: Every one would be a Cain, a Judas, if his corrupt nature were left to itself, and if you ask, Why then are not all men turned into so many beasts and Devils? Why is not the whole world in consusion? How comes there to be any civility or morality? Why is not every place like an hell, if all men are thus vile by nature? It's answered, God hath a reforming and restraining grace; If this later may be called Grace: Now those that God reformeth, and inwardly sanctifieth; They are made to delight in the Law of God; They have the fear of God put into their hearts, and so they keep from sin out of love to God; but then there are others, and God layeth a restraint upon them, he puts a bridle in their mouths: So that although they have an insatiable appetite to sin, and do not put forth the whole abundance of that evil, which is within them, yet they have a principle inclining thereunto, only God stops them; as he did Balaam, whose heart was desirous to curse the people of Israel, though he was restrained from it; As it is with the sea, by its own natural motion, it would overthrow the whole world, but that God hath put his bounds to it, saying, Hitherto shalt thou go and no further. Thus God hath a supreme dominion even over the sinful heart of man, so that it cannot sin, when and how, and as much as it listeth, but it's under the providence of God, Cui nihil est malum, as Austin said, because he can turn it unto good. But all this is no thanks or praise to man; Say then with thyself, If I run not into the same excess of riot with others; If I be not so abominable and loathsome, as many others are; It's not because I have a better nature, or come less polluted with original sin into the world, but because God puts limits to me, for as you see in the little Acorn is contained all the huge branches and boughs, which by length of time, it groweth up into. Thus let man alone, let him have opportunities to sin, let not God restrain him, and you will quickly see him to be an incarnated Devil, and the reason is, because this evil being natural, and withal the seed of all evil, therefore he would be hurried on to the committing of it: Even as Adam had in the image of God, the seminals of every godly action, so that none could say, Adam had not a power to do such and such a gracious work. Thus it is with original corruption succeeding in the room thereof, it naturally defiles all over, and so hath a womb, as the Apostle James, chap. 1. 14. alludeth thereunto, wherein any monstrous and deformed sin may be conceived.   

SECT. VI  
FIfthly, It's Natural, Because it's necessarily in every one; we are necessarily thus defiled and stained; And in this respect chiefly, we call it Natural, because it's not voluntary, it's not subject to the exercise of freewill: For although, as was said, the heart of man inclineth to the highest impieties, yet the exercise of some gross impieties are subject to our power in some measure, a man is not in this sense necessarily a drunkard, or an adulterer; but when we speak of this inward filthiness, it's so natural, that it's necessary: Neither the being of it, or the immediate motions of it are subject to our reason and will, but they are in us antecedently to our own consent; and this consideration doth greatly aggravate our guilt, for we are not only habitually and actually, or voluntarily sinful, but naturally and necessarily so. Now as it is the great aggravation of God's holiness, that he is not only actually holy, but naturally, yet voluntarily: So it must be our great condemnation, that we are not only actually and voluntarily sinful, but even naturally and necessarily, yet this necessity taketh not off from voluntariness, and delight in sin.  
It's Ivy twisted about, and eaten into our Nature, whether we will or no; So that it is ours, not because we will it, and make it ours by consent, but because it's inherently in us before the least deliberate actings of the soul: Insomuch that as Suarez well observeth, If a man grown up in years should by a personal, formal, and explicit consent agree to Adam's sin, yet that would only be a personal sin in him, it would not make Adam's sin his; And the reason is, because this sin doth now descend upon us by natural propagation, not by voluntary agreement, yet this necessity of it doth not at all abate from the delight and pleasure that we find in the actings thereof: Neither is it such a natural necessity, as hunger or thirst, which are not culpable, because they are not contrary to the Law of God, neither were at first contracted by Adam's free choice, but are a necessary concomitant of man's constitution in an animal life, whereas this necessity is the issue of Adam's freewill, and is subjectively in our will, whereby a man is carried out at the same time to sin, both necessarily and yet voluntarily, and so agreeth rather with those who have contracted an habit of sin, who sin in some respect necessarily, as the Prophet expresseth it, Jer. 13. 23. Can the Ethiopian change his skin? or the Leopard his spots? then may ye also do good, that are accustomed to do evil.   

SECT. VII.  
WE proceed to further discoveries of this Truth, viz. The Naturality of this evil: And that  
In the sixth place will further appear, In that it is more near to us, than any actual or habitual sin; That it is nearer than any actual sin, is plain, Because that is transient, and abideth not in us. But for habitual sin, that is constantly fixed in us, when once settled there. Now it may be thought, that original sin cannot stick closer than that, an habit being a kind of second nature: Insomuch that Aristotle makes such who have acquired habits of sin, to sin necessarily, and that there is not so much voluntariness in their offences, as in other faults. But now original sin is more naturally and intimately in us, than these acquired habits of sin, for we are not made thus originally filthy by frequent actings of sin, but we are born and bred so, so that whereas habits of sin, as drunkenness, uncleanness, etc. These are the product of many actions; Frequent and often sinning begets such an habit that cannot be left off. This original sin is the cause of sinful actions, not the effect of it: Because we are thus sinful and polluted by nature, therefore all our actions are likewise so polluted. Now than if the Scripture make it such an impossible thing for a man accustomed only to evil to become a changed man, that impossibility lieth upon a man, who is naturally so; For though custom be called a second Nature, yet certainly the first Nature is more implanted, and so more active in a man. This particular therefore may greatly humble a man, in that sin is so deeply rooted in him, it's worse than an habit or custom of sinning; It goeth as near to thy very essence and substance, as it can do, and yet not be thy substance; Therefore the Scripture calls it, Flesh and blood, The members of a man, The Law of sin in his flesh. If a man hath a thorn in his flesh, how restless and pained is he? Paul compared that heavy temptation, he grappled with, to a Thorn in the flesh; but although by nature, we have this thorn, not only in our sides, but even all over the whole man, yet we can lie down in ease, and live in pleasure, as if nothing ailed us; but this is one deadly effect of original sin, that it takes away all sense and feeling, whether there be any such thing or no. Oh then, let the thoughts of this sin go as deep into thee, as the sin itself! Sin is got into thy heart, let sorrow get thither; Sin hath entered into thy bowels, and filled the whole man brim full (as we say;) Oh let shame and holy confusion be as deep, and as complete in thee!   

SECT. VIII.  
SEventhly, This naturality will appear, If we consider that original righteousness, which God created man in: For our original sin comes in the place thereof, and such a perfection as that was to the soul, such a defect is this to us. Now the Orthodox do maintain against Papists, That that original righteousness was not a supernatural perfection superadded to man's nature, but a due and natural perfection concreated with him; For as Adam being made to glorify God, was thereby to have a rational soul, so also such perfection in that soul, which might make him capable of his end, otherwise man would have been created in a more imperfect and ignoble condition than any creature. It is true indeed, That Righteousness and Holiness Adam had, which the Scripture calls God's Image, did not flow from the principles of nature, neither was it a natural consequent thereof; but yet it was a moral condition or perfection due to Adam, supposing God created him to such an end; and therefore we are not to conceive of that Image of God, as an infused habit or habits which were to rectify and guide the natural faculties and affections of the soul, which otherwise would move in repugnancy and contrariety to one another, but as a natural rectitude, and innate ability of those powers and affections of the soul to move regularly and subordinately to Gods will: Though therefore in respect of God, that Righteousness Adam had might be called supernatural, because it was his gift, yet in respect of man, the subject, so it was connatural, and a suitable perfection to his nature. This being taken for a sure Truth, than it will exceedingly help us to the true understanding of the naturality of this evil, for original sin succeeding in the stead thereof, is not (as some Papists affirm) like the taking of clothes from a man, and so leaving him naked; or like the taking away of a bridle from an horse, all which are superadded, and external helps, as it were; but it's like death that takes away the life of a man, in respect of what is holy and godly, and like an heavy disease that doth much hinder and debilitate even the natural operations. This original sin than is like the spoiling of an instrument of Music, or the deordination of a Clock or Watch, when not able to perform their proper service they were made for: So that original sin is partly the want of this original Righteousness that was so connatural, and partly thereby a propensity and inclination to all evil; For as when the harmony of the humours is dissolved, presently diseases arise in the body: Thus when that admirable rectitude, which was at first in the whole man, was broken, than all inordinacy, all perverseness and crookedness presently began to possess the whole man: As then original Righteousness was not as an infused habit, but the faculties of the soul duly constituted, whereby they did regularly move in their several ways; so original sin is not to be conceived, like some acquired habit, polluting the powers of the soul, but as the internal defect and imperfection that is cleaving to them; Even as the paralitical hand whensoever it moveth, doth it with feebleness and trembling, wanting some strength within: If therefore we would truly judge of the horrible nature of this sin, we must throughly understand the excellency and wonderful nature of that original Righteousness which is now lost, than all things in the soul were in an admirable subordination to that which is holy; and although the sensitive appetite, was then carried out to some sensible object, yet it was with a subordination to the understanding; so that in that state of integrity there did not need, as the Papists say, Righteousness as a bridle to curb in the passions and affections, which otherwise would be inordinate, for this were to attribute a proneness to sin in us to God himself, for he is the author of every thing, which is natural in us, but all the affections and sensitive motions, were then subjected to the command of reason, so that Adam had power to love when, and as long, and in what measure he pleased; All the affections of his soul were both quoad originem, gradum and progressum under his dominion; Even as the Artificer can make his Clock strike, when, and as many times as he pleaseth. But woe be unto us, all this excellent harmony and subordination is now lost, and our affections they captivate and rule over our judgements, and all this is because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there wants something within, as he said of his Image that he could not make stand, because it wanted life within.   

SECT. IX.  
EIghthly, That this original sin is a natural evil, appeareth, From the work of grace sanctifying, which is the proper remedy to cure this imbred defilement: For the grace of Regeneration is chiefly and principally intended to subdue sin, as it did corrupt the nature, and so by consequence, as we were personally corrupted; Therefore the tree must first be made good; ere the fruit can be good, as the tree is in its nature evil, and then it brings forth evil fruit: So that God in vouchsafing of this grace of Regeneration, doth not principally intend to make thee leave thy actual sins (for that is by consequence only) but to make thy nature better to repair his Image in thee: Even as when the Prophet Elisha would make the waters sweet, he threw salt into the spring and fountain of them: Thus because it's from a polluted nature that all our actual sins flow, therefore grace regenerating is principally ordered to take away or conquer that by degrees, which is the cause of all: If this be so, then let us consider, What this grace is, which doth enable us to do any thing after a godly and holy manner? This is a supernatural gift of God, and an insused quality into the soul, whereby it's enabled to work above its own proper and natural operations: If then to do any thing that is good be wholly of grace, it's God's gift, then to sin is natural and proper to thee. The Scripture is copious and plentiful in affirming this, That Christ as our head is the cause of all our supernatural actings, We receive of his fullness, and so are enabled by him. Grace then being supernatural, to love God, to repent of sin, to do any thing spiritually, being thus wholly above nature, it necessarily followeth, that when we sin, and do evil, that we do it naturally.   

SECT. X.  
NInthly, The Nature of a thing, if compounded, and not simple, is the complex of the whole. The nature of a man is not his hands, or his eyes only, but his soul, and his whole body. Thus the nature of original Righteousness was not the perfection of one single faculty, the understanding only, the will only, but it was the complete harmonical rectitude of the whole man, called therefore the Image of God; Now as the Image of a man is not one limb or member, but the portraiture of the whole: So neither was the Image of God in Adam; one grace, or some few graces, but the perfection of every part; Light in the mind, holiness in the will, order and regularity in the affections: Thus it is on the contrary with original sin, it's called, The old man, and it's said to have members, by which is implied, that it's not any single sin, or a defect and pollution in one faculty of the soul, but it's universal over all. Hence our Saviour saith, John 3. Whatsoever is born of the flesh is flesh, it is wholly corrupted, it is all over sinful; So then, when we say, it's natural, this implieth, That it is a Leprosy all over us, as far as our physical being extends: Thus also in a moral sense doth our sinful Being enlarge itself: Therefore our natural estate is not compared only to a blind man, or a deaf man, what wants the use of some faculties, but unto death itself, that depriveth of the use of all. The naturality then of this sin doth denote both the inward inheston, as also the universal diffusion of it, nothing within a man being free from this contagion.   

SECT. XI.  
LAstly, The Naturality of this evil doth appear In the great easiness, promptitude and delight a man naturally finds to sin. This is a way to discover what is natural, if the actions be easy, ready, and with delight; This discovers they flow from Nature, but what is of art, that is with difficulty, and much observation. We need not hire, or teach a man to eat or drink, these are natural actions, and are accompanied with delight: And thus the Naturality of this birth-sin is notably manifested; with what ease, pleasure, and inward readiness is a man carried out to sin from his youth up: Eliphaz speaks notably of this, Job 15. 16. How much more abominable and filthy is man, which drinketh iniquity like water, like a Leviathan, that is said to drink up the river, and hasteth not. You see he calls every man by nature abominable and filthy, which is discovered by this, He drinketh iniquity like water, as a dropsy, or feavorish man, that is scorched with heat within, doth with greediness and delight pour down water, and the more he drinketh, the thirstier he is, and he never saith he hath enough. Thus it is with filthy and corrupted man, he doth with earnestness and delight fulfil the lust of the flesh, he is never satisfied. Every man in the world hath a Sheol within him, that is always craving, and saying, Give, Give, as hell hath unquenchable sparks of fire, such an hell is in every man's heart; As our Saviour said, It's my meat and drink to do my Fathers will. Thus it is every man's meat and drink by nature to be doing the Devils will: Do ye not see it in children, how of themselves they are prone to any impiety, but call them to learn, or to be instructed, then there is much averseness? All this ariseth from the natural evil within us.    

CHAP. IU.  
Objections against the Naturality of Original Sin answered.  

SECT. I.  
THe Naturality of original sin hath been in divers respects asserted. I shall therefore conclude this Text with answers to some Objections that are made against this Doctrine: I do not mean against original sin itself, for they are various; so unwilling is man to be convinced that he is wholly sinful, but against the Naturality of it, which this Text doth affirm: Neither shall I take in all Objections of this kind, because they will be met with, on some other Texts; only I shall pitch upon one or two, whereby your understandings may be more fully cleared in this point, and so I shall part with this Text.  
First therefore, 
Object.  it hath been enviously of old objected against this Truth, That if there were such a natural pollution adhering to all mankind, this would redound to the dishonour of God, who is the Author of man. This Argument the Pelagians of old insulted with, If (say they) any man hold, God is the maker of man, presently he is called a Pelagian; for thus they flourished, If there be original sin, either the parents that beget, or the children that are begotten, or God the Creator of the soul, and in a peculiar manner forming all the parts of our body, must be the cause of this sin. This Objection they thought unanswerable, unless we should charge God with being the Author of this original defilement. Hence it is that they charged Manicheism upon the Orthodox, as if they thought, that Nature itself was evil. Five things there were, that these Heretics did usually commend, Nature, Marriage, the Law, freewill, and Holiness; none of which they thought could be maintained, unless we deny original sin.  
But when these Arguments are fully searched into, 
Answ.  there will appear no matter of boasting. Let us call the first to account, and examine, Whether the Doctrine of original corruption doth charge God foolishly, or no? Whether hereby all the sin in the world will be laid upon God?  
Now there is a three sold charge drawn up against this Truth, as it relateth to God:  
1. That it makes him the Author of this sin.  
2. That it makes him unjust, imputing that sin of Adam to us, and punishing us because of it, when we had no being, or any will of our own to act therein. And  
3. Of cruelty, that God who is so ready to forgive us our own sins, yet should impute to us Adam's. But these are fig leaves only, and cannot cover the Objectors nakedness.   

SECT. II.  
FOr, First, We do not say, That the Nature of man as it was created first, had this imbred pollution in it, No: it came out of God's hands pure and clean, Eccles. 7. ult. God made man upright. It was after Gods own Image that he made him, he had no experimental knowledge of any evil within him. But as it was with the earth after man's fall, it brought forth briars and thorns, being cursed, which (as it is thought) it would not have done so before. Thus upon Adam's transgression, then, and not till then, was his soul cursed spiritually, to bring forth nothing but briars and thorns, such lusts as were fit combustible matter for hell fire: Therefore every Infant almost may understand this, That the maintaining of this Truth doth not at all redound to God's dishonour, for we see the like in the Devils, Are not they become wicked spirits? Is there not an utter impossibility in a Devil to do any thing that is good? Are they not called the spiritual wickednesses in high places? Ephes. 6. 12. as if they were nothing, but all over wickedness, yet the Devil, though so vile and abominable, was made a glorious creature. None of this poison was at first infused into him, but the Apostle Judas ver. 6, layeth it wholly upon themselves, That they kept not their first estate, but left their own habitation. The Devils then, though so full of wickedness, yet are not a reproach to God their Maker, but it was through their own wilfulness, they became such Apostates.  
Hence in the second place, Adam when he first transgressed that command of God, and thereby involved all mankind in darkness and misery, did it from a voluntary free principle within, there was no internal or external necessity compelling him to sin, for he was made with the image of God in him, and that matter wherein he did transgress, he might easily have attained from God, giving him liberty to eat of all other trees, so that it was merely, and solely from Adam's own will, that he undid himself and all his posterity. It is true, God if he had pleased could have prevented his sinning, he could have confirmed him in such grace, as we see he did the other Angels that fell not, whereby he would certainly have been preserved from all sin, but God is the supreme Sovereign, and is not tied up as men are to inferior Laws. It is true, he is an eternal Law of Righteousness to himself, whereby he cannot do any thing, but what is just and righteous, yet he hath also an absolute Dominion over all things, and may dispose of his creatures as he pleaseth; and from this it was that he created man with power to fall, as well as to stand, making him mutable and changeable, whereas the glorified Saints in Heaven shall be delivered from such mutability, and there shall not be in them a posse peccare, a power to sin, so greatly shall their souls be perfected in Heaven: So that still you see, God is freed, and man's destruction is of himself.  
Hence also in the third place, when Adam sinned at first, it was not after the same manner, as we sin; for when we sin, this floweth from a corrupted nature within, Jam. 1. 17. Every one is tempted and drawn aside with the lust that is within him; But in Adam there was no such vicious principle. It is therefore a false and dangerous position of the Socinians, That we sin in the same manner that he did, That we have no more corrupted Nature in us, than he had, but as he had a freewill, by which he chose either good or evil, so it is with us. But this speaketh open defiance against the Scripture; For was Adam by nature the child of wrath? Were the imaginations of his thoughts only evil, and that continually? Could Adam say, He found a Law of sin in his Members, warring against the Law of his mind? Adam's sin therefore came from the mere mutability and changeableness that was in his will, there being no antecedent corruption in him: Insomuch that it hath greatly exercised learned Divines, to show how Adam could sin, and wherein the imperfection did first break forth, he being made after the Image of God; but in us our sinfulness ariseth from a necessity contracted by the first voluntary transgression, and so have a corrupt nature which inclineth to all corrupt actions. Adam was in some sense a good Tree, and yet did bring forth bad Fruit, a sweet Fountain, and yet did send forth bitter Streams; Here we might say, a Vine brought forth Thorns, and a Fig Thistles; but we are bad Trees, poisoned Fountains, Briars and Thorns, only from the paralleling of ourselves with Adam, we may conclude our incurableness, as also the danger we are in, by every temptation; For if Adam; though without any corrupt principle within him, though without the least spark of any lust, was yet so easily inflamed by a temptation; What may we expect who have the seed of all evil within us? If the green Ivy shall take fire so soon, what will the dry Tree do? Oh take heed of coming near any occasion of sin! As our Saviour said, Remember Lot's wife, so do thou Adam's wife, yea and Adam himself. These, though created holy, though without any lustful inclination, yet did presently yield to the temptations of sin, What then wilt not thou do? If Samson with his strength cannot resist the Philistims, much less, when that is gone, can he withstand them. But of this difference between Adam and us in sinning, more in its time.  
In the fourth place, God is to be justified, though we be born full of sin, because we are to distinguish between nature itself, and the corruption cleaving to it. We say, our Nature, our Essence and Substance, our Souls and Bodies in respect of their natural Being are the work of God, and we are with David, to admire the curious workmanship of God, in respect of our Bodies; The excellent composition of all the bodily parts, did convince even Galen, though otherwise an Heathen. God therefore as a Creator is to be praised and glorified by us; only, as Austin of old, we must not so praise Deum Creatorem, as to make Superfluum Servatorem; We must not so celebrate the name of God, as a Creator, that thereby we should make a Saviour superfluous and unnecessary, Sub laudibus naturae latent inimici gratiae, under the praises of Nature, the enemies of Grace hide themselves; and so under the praises of God as a Creator, the enemies of Christ, as a Saviour, shelter themselves. Nature then, we say, is good, our Substance and Being is of God only, the defilement annexed inseparably thereunto is of man: Even as in our bodies, the substance of them is of God, but God did not make death, that dissolution ariseth from sin. We do not say, That sin is natural to us constitutiuè, or consecutiuè, but transitiuè and inhaesiuè, it doth not constitute our Being, neither is it an internal consequence of it, but it descends with our Nature, and is inherent in everyone.  
Those only do give God his due glory, and vindicate him against all sinful complaints, who do maintain original sin; For it was the ignorance of this made the Heathens utter such impatient complaints against Nature, or rather the God of it, because they were not informed of this, they thought, God dealt more unkindly with man, than any other creature. Thus Austin taketh notice of Cicero, who greatly complained of Nature, Rem (saith he) vidit, causam nescivit, (Lib. 4. contra Julian. cap. 12.) latebat enim cur grave jugum esset super filios Adam; and this was, Because (saith Austin) not being instructed out of the Scripture, he was ignorant of original sin. So that there is no such remedy against those damnable Doctrines of the Marcionites and Manichees, as by acquainting of ourselves with the Truth in this point, for hereby we are enabled upon just and solid grounds both to justify God, and condemn ourselves.   

SECT. III.  
LAstly, They that hold Adam was at first created with a pronity to sin, and that it was natural in him to have the sensitive appetite rebel against the rational; and therefore original Righteousness was given as a bridle to curb and keep the inferior faculties in subordination to the superior. These (I say) do hold that Doctrine, which makes God to be the Author, if not of sin, yet of inclination to it. For, as the Socinians say, That death was natural to man in his first Creation, only sin made it necessary, end by way of a curse. So the Papists say, That even in Adam at his first Creation there would have been a rebellion between his appetite and reason, had not there been grace superadded to regulate it; For (say they) this is natural, and it abideth in all men still, and is not a sin. But we shall in time (God willing) show the falsehood of this, and prove the inclination of the sensitive appetite to any suitable object, as it was in Adam, was not irregular, but in us it is in all things excessive, we not being able to move regularly, because we have lost that inward strength we were created in. As you see in the Palsy member, that moveth very fast, not from strength, but from weakness, so is it with us now in all our motions to any object, but God. There is a paralitical affection, we cannot love or fear, but we do it too much. Now to say, it was thus in Adam, would be to dishonour God, and to make him the Author of that ataxy and confusion which is now in man.   

SECT. IV.  
AS for the other two particulars of God's Injustice and Cruelty, supposed to be in the depriving of us of that original Righteousness, we may speak more hereafter: But for the present, this may stop the mouth of any caviller, though it be as wide as a Sepulchre.  
1. That as God was not necessitated to create man, neither did he make man out of need of him, so when he had made him, he being supreme Lord and Sovereign, might deal with him upon what terms he pleased: It pleased him therefore to covenant with Adam not as a single person, but as a common head and universal person, as appeareth Rom. 5. by the collation that is made between the first Adam, and the second Adam, as two universal principles.  
Therefore secondly, God taking such a way, all the good Adam should have had upon his continuance in obedience, would not have been in himself only, but to all his posterity Then in him, we had all obeyed, By his obedience we had been all made righteous, and by him life would have entered into the world; so that it's great Justice in God, to transmit all the evils of Adam's transgression, to his posterity, who would have communicated all the good promised to them upon his obedience. And thus we have answered that Objection, which is brought against the Naturality of it.   

SECT. V.  
THe other Objections will come in seasonably from other Texts; I shall therefore dismiss this Verse and Doctrine, with a vehement entreaty, not to let the meditation of this Truth go out of your hearts, till it hath humbled you in the dust, till you look upon yourselves as filthy and abominable, worse than any Toads or Serpents: What is it a light matter, to have a nature that is all the day long, either in thought, word or deed offending God? Your natural evil is more to be deplored, in some sense, than all your actual evil; for as long as this spring is, there will always be polluted streams: Many things may humble and debase us, as men, but this is the Goliahs' Sword, none like this to pierce and cut at the very heart, even that we are naturally evil.    

CHAP. V.  
A Second Text urged and vindicated.  

SECT. I.  ROME 5. 19 For as by one man's disobedience many were made sinners, etc. 
THis later part of the Chapter is the Common-place and proper seat of the Doctrine of original sin, but the understanding of it is very difficult, for there are Textual and Grammatical obscurities by the Hyperbatons, Anantapodotons, and defective expressions, which are usual in Paul, whose matter runneth like a torrent, and cannot be so well bounded by words: And as the Grammatical expression makes it doubtful, so also the profundity and depth of that admirable matter, which is here delivered, addeth to the difficulty of it: For Austin of old said truly, Antiquo peccato nihil ad praedicandum notius, nihil ad intelligendum secretius, It's easily known that there is such a thing, but what it is, is a great mystery, and secret: Insomuch that Salmeron, though a Jesuit, upon the consideration of the difficulties in this Discourse of the Apostle, spoke gravely, Non tam Thesei filo, quam Spiritu Sancto, & lumine quo conscripta est, etc. We do not need Theseus his twine of thread, but the holy Ghost, and that light by which this Epistle was wrote to guide us. Not therefore to speak much of the Coherence, which is so much vexed by learned men, in the Dispute of original imputed sin, especially that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which in time I shall take notice.  
In the words we have a further and clearer Declaration of that Collation made between Adam and Christ: Insomuch that this doth clear what was formerly more obscurely spoken, describing two Originals, or common Fountains, the one of Sin and Death, the other of Grace and Life: For whereas in the verse before he said, Condemnation came upon all by Adam; Lest God should be thought unjust in this, he showeth withal, That sin is propagated, so that there is the Demerit of this condemnation in every one of us.  
In this Collation or Comparison, I am only to take notice of the Protasis or Proposition, which is, That by one man's disobedience many were made sinners.  
So that in the words, we are to consider the Subject, or rather the cause of mankind's sinfulness, and that is described in the Nature of it, and the Author, The Nature of it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Apostle called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which words do denote the heinousness of it; Rebellion is like the sin of witchcraft, and Adam's sin is called disobedience; yea some learned Divines show, That the proper specifical nature of this sin was disobedience, there were also many sins ingredient thereunto, this the Apostle doth to aggravate the heinousness of it: Insomuch that Peltan the Jesuit doth wickedly accuse the Protestants for aggravating the guilt of it so much. Apud illos (saith he) omnia sunt quasi tragica & infernalia, (De pecc. orig.) They have nothing but tragical expressions, and proclaim hell and damnation because of this pollution; For this is the Apostles scope in this place, to heighten the consideration of it, that so Christ may be the more magnified: Even as an Historian, who would make a parallel between two great Generals, yet intending to prefer one before another, doth in the first place amplify the gallantry, the warlike power, the military stratagems of the one, that so he may the more advance that other General whom he intends to prefer above him. Thus doth the Apostle here, he makes original sin to be exceeding sinful, that so the grace of Christ may be exceeding rich, and precious grace. Adam's sin then, which is imputed, and made ours (as you heard) is disobedience.   

SEC. II.  
SEcondly, You have the Author of this disobedience, and that is said to be by one man. Though Eve was the first in transgression, yet Adam is named as the chief; and therefore Adam is sometimes used collectively, both for man and woman; as when God said, Let us make man after our Image. Here than we have Paul informing us of that, which all Philosophy was ignorant of, viz. The imputation of Adam's sin to us, and our natural pollution flowing from it. Yea, Paul guided by the Spirit of God, finds out that mystery, which none of us ever could discover, by reading the History of Man's Fall, related by Moses; For there indeed we could see the cause of death, how that came upon all mankind, but that Adam's sin was ours, That we all sinned in him, that hereupon we were all involved in sin and misery; for this we are to bless God for Paul, who hath so largely discovered it.   

SECT. III.  
IN the next place, We have the Effect of this disobedience, with the Extent of it. The Extent is to many, that is, to all born naturally of Adam; For many is not here opposed to all, but to one, the original, from that one, many, even all are made sinners. Therefore it's a dangerous Exposition of Theodoret, as Sixtus Senensis relateth, which affirmeth, Not all, but some only to be infected with Adam 's sin, exempting Abel, Noah, and others from this pollution; For (1 Cor. 15.) the Apostle saith, In Adam all die; and in this Chapter at vers. 12. All have sinned in Adam; But the Effect, that is more dreadful, and worthy of all meditation, We are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is more than when all were said to sin in him, for this doth denote the habitual depravation of all the parts of the soul, as also a readiness to commit all actual sins. Therefore the word is sometimes applied to signify great and heinous sinners, as Mary Magdalen is said to be (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a sinner. So than you see, that by Adam's disobedience all are made sinners.    

CHAP. VI  
Whether we are Sinners by Natural Propagation, or by Imitation.  
THere remaineth one great Doubt, Whether we are so by Natural Propagation, because born of him, or by occasion only and imitation, because he sinned? We are not (say some) made sinners as soon as we are born, but when by freewill we come to consent to sin and choose it. Thus Pelagians of old, and Socinians of late, with many others. Erasmus, though he saith, he holds Original sin, yet useth all his strength to enervate the Orthodox Interpretation.  

SECT. I.  
That Adam's Disobedience makes us Sinners by Propagation.  
BUt there are cogent Reasons to understand it thus, That Adam 's Disobedience makes us sinners by natural Propagation: As  
First, Because the Apostle still chargeth our guilt and sinfulness upon Adam only, upon that one man, and upon that one offence, whereas if it were by example and imitation only, it might be upon our parents and others, and upon their transgressions: So that the Apostle might have said, By many men, and many disobediences, we are made sinners; but still he chargeth it on one man, and one offence.  
Secondly, If Imitation be taken strictly, than a man must know, and have in his eye that which he doth imitate; but how many thousands are there, that run into all excess of wickedness, and never heard of Adam, much less could not propound his sin for a pattern to follow? So that even in the Pelagian sense, to be sinners by Imitation cannot be properly used in this Controversy.  
Thirdly, If the Apostle understood sin only by Imitation, or occasion, not Propagation, then as Austin of old well urged; it might be more properly fastened upon the Devil, as the Original; for it was not by Adam, but the Devil that sin came into the world, in this sense, and so death by sin; Hence the Devil is said to be a manslayer from the beginning, Joh. 8. 44. or a murderer, and that both of souls and bodies; In somuch that the Devil was the occasion of all the wickedness, and death the consequent thereof: And hence our Saviour speaking of wicked men, Joh 8. saith, They are of their Father the Devil, and what they see him do, that they do. So that the Devil is made to be the original of sin by imitation to wicked men, and not Adam.  
Fourthly, Adam's sin must be made ours by natural Propagation, not Imitation, Because death is made the necessary consequent of it all that 〈◊〉 have sinned Adam 's sin: But now death is propagated naturally; Hence Infant die, which yet according to the best Divines have not actual sin, why 〈◊〉 it that they die? yea they are not only subject to death, but to exquisite torments and pains; yea, Infants have been grievously possessed with the Devils, and tormented by them: Now this could not be, if they were not guilty of sia: If therefore death be by natural Propagation, than sin the cause of it, must also be in that manner.  
Fifthly, This comparison made between the first Adam communicating sin, and the second, communicating Righteousness, doth fully evince this: For we are made righteous by Christ, not only as if he were a pattern, and example of Righteousness unto us, but by an hidden and secret infusion of holiness into our souls, whereby we are made new creatures, and said to be partakers of the Divine Nature: For whereas the Papists would argue, as they think, very strongly for our Justification by inherent Righteousness from the parallel made between Adam and Christ; As (say they) we are made sinners, not by imputation only, but by inherency through Adam's disobedience; so we must be made righteous by Christ, not by imputation, but inherently. We retort the Argument, and say, Because Adam's sin is imputed tous, whereby we are made sinners, so Christ's obedience is made ours, whereby we are constituted righteous: Yet we grant further, That by Christ we are made inherently righteous, though by that we are not justified; and this inward renovation comes not from Christ by example, but a powerful and secret transformation of the whole man, so that as to partake of Adam's sin, we must be born naturally of Adam; For if God should create some men in an extraordinary manner, not by natural descent from him, they would not have this natural contagion cleaving to them; so to partake of Christ's Righteousness, it's necessary we must be new born by the Spirit of God. Thus you see many Reasons, compelling us to understand the manner how by Adam 's disobedience we are made sinners, to be by natural Propagation: For, if this foundation be not laid sure, the whole fabric will quickly fall to the ground. We come then to the Observation, which is,   

SECT. II.  
THat all mankind by Adam 's disobedience are truly and properly made sinners. The Text is so clear that we would wonder any should be so deluded, as to confront the Truth contained therein: Every one that is naturally born of Adam, is thereby, and in that respect made a sinner, though he should have no actual transgessions of his own: An Infant, that liveth not to be guilty of any actual evil, yet because Adam's seed, is thereby made a sinner, and so a child of God's wrath. Certainly, the Apostle would not have been so large and industrious in affirming this Truth: But because of the evident necessity to know it, and the great utility that may come to us, if duly improving this knowledge. To be sure he layeth this as a foundation, to exalt and magnify the grace of God by Christ: So that they who deny this original contagion, must needs rob Christ and his grace of the greatest part of that glory due to him.    

CHAP. VII.  
Of the Souls inward filth and defilement by Adam's Sinne.  

SECT. I.  
TO explain this profound and weighty Truth, consider that expression in the Doctrine, That we are by Adam 's disobedience, made truly and properly sinners: For there are those that hold, we receive much hurt, Yea, some say, we are guilty by Adam's disobedience, but not made truly and properly sinners, they deny there is any inward pollution upon the soul of man.  
When I had proceeded far in this Discourse of Original Sin, there cometh out an English Writer (Dr J. Taylor Vnum Neces.) in a triumphing and scornful style, like Julian of old, peremptorily opposing this Doctrine of inherent pollution by nature. He is not merely Pelagian, Arminian, Papist, or Socinian, but an hotchpotch of all; So that as there were a Sect of Philosophers, as Laertius reports (Proem in fin) that was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they would choose out some opinions from all the Sects that were: So doth this man most unhappily sometimes select what is most deformed in those several parties. With this Writer we shall encounter as often as we find him throwing earth into the pure springs. Although the word Sinner in some places, is as much as to be an offender, to be obnoxious to punishment; yet in this place we must understand more, as is to be showed.  
For there are three things we are subject to by Adam's disobedience:  
First, There is a participation of the very actual transgression of Adam, that very sin he committed, is imputed to us.  
Secondly, There is the guilt of this sin, whereby Adam was obnoxious to death, and eternal condemnation, this also we partake of.  
Lastly, There was the deprivation of God's Image, the loss of that upon Adam's transgression, so that his soul, which was before full of light, and a glorious harmony, upon this disobedience, became like a chaos and confusion. And in this state we are born, not succeeding Adam in the Image of God, he once had, but in that horrible confusion, and darkness he was plunged into.  
These three things then, we partake of by Adam's disobedience; but that which is chiefly intended here, and which also my purpose is to treat of chiefly, is, That inward filth and defilement we are fallen into by Adam 's sin.   

SECT. II.  
1. THerefore, when it is said, That we are made sinners by Adam, this is not all, as if thereby we were put into a necessity of dying, or that death is now made a curse to us: For thus much the Socinians grant, That Adam's sin did hurt us thus far, That although death was natural to Adam even in the state of integrity, yet it was not made necessary nor penal, but upon Adam's disobedience, But  
1. This is false, That death would have been natural to Adam, though he had not sinned, as is to be showed. And  
In the second place, Death as a curse, or as made necessary, is not all that we are obnoxious unto by Adam's sin, for the Apostle makes that a distinct effect of his disobedience: for he showeth, That by Adam's offence sin did first pass over the whole world, and after sin, death; So that to be a sinner is more than to be obnoxious to death, for the Apostle distinguisheth these two.  
Besides, why should death fall upon all mankind for Adam's sin, if so be that that offence was not made every man's, and all had not sinned in him? Indeed Chrysostom of old expounds this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subject to punishment and death; as if to be sinners, were no more than to be mortal. Though Chrysostom in some places seemeth not to hold original sin, yet in other places he is expressly for it.  
This Interpretation of Chrysostoms' is received by the English Author abovementioned, with much approbation, as if to be a sinner, were to be handled, and dealt with as an offender; But the Apostle maketh sin and death two distinct things, the one a consequent from the other, because we are sinners, we do become mortal. Besides, to be a sinner, is opposite to be righteous in the Text; If then, that signify an inherent qualification, denominating truly righteous, this must also an inherent corruption, whereby we are truly made sinners: So that this Interpretation hath no probability. Yea from Chrystom himself on the place, we may have a Consutation of this Exposition: For (saith he) one to be made mortal by him of whom he is born, is not absurd, but by another's disobedience to be made a sinner, What congruity is there in that? Now what justice is there that one should be made mortal by another man's sin, unless he partake of his sin? Yea, he saith, a little before, For one to be punished for another man's sin, it hath no reason, and yet all along the Chapter affirmed, That by Adam 's sin we are all made subject to death. This is no good Harmony.   

SECT. III.  
IN the second place, To be a sinner, is more than some others have likewise explained it, which say, It's to be obnoxious to the eternal wrath of God. This way go Piphius, Catharinus, and Sal●●ero●s inclineth much that way, though in some things different. Yea, Arminius and the Remonstrants, they conceive, that to be a sinner by Adam's disobedience, implieth these two things, and no more: First, That Adam 's actual sin is truly and properly made ours, (and thus far they say the truth.) But than secondly they affirm, That this is all the original sin we have. They grant, that by this there is a reatus, a guilt upon all, but not any thing inherent, that hath truly and properly the notion of sin. They will therefore yeeled, That we are by nature the children of wrath; But (say they) not for any inherent pollution, but because of Adam 's sin imputed to us. But though these two must necessarily be granted, viz. the imputation of Adam's sin, and the participation of that guilt thereby, yet this is not all, that the Apostle meaneth, when he saith, We are by his disobedience made sinners; for he intends besides this, the internal and natural depravation of the whole man, which now in ecclesiastical use, is for the most part called original sin. And there are these Reasons to evince it:  
First, That it's more than guilt, or an obnoxious condition to eternal wrath, because the Apostle having spoken of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that judgement to condemnation, which cometh upon all, he doth in this verse declare the inward cause and demerit of this in ourselves, and thereby declareth the justice of God: For, if we had no sin in ourselves inherent, but that only imputed, the justice of God would not be so manifest in condemning of us. It is true, we must not separate or disjoin this inherent sin from that imputed sin, yet we must not confound them, or make imputed sin all the sin we have by nature. The Apostle therefore doth in this Text, give a reason of that condemnation, which hath passed on all, because there is sin inwardly adhering to all.  
Secondly, To be a sinner is more than to be only guilty, Because (as you heard) of the opposition made between the first Adam and Christ. Now the Righteousness that we are invested with by Christ, is truly and properly a Righteousness; It's not only a claim or title to eternal happiness, it is not only a freedom from guilt, but an inherent conformity to the Law of God: So that as in and by Christ there is an imputed Righteousness, which is that properly that justifieth, and as the effect of this, we have also an inherent Righteousness, which in Heaven will be completed and perfected: Thus by Adam we have imputed sin with the guilt of it, and inherent sin the effect of it.  
Thirdly, If this should be granted, That we are only guilty by Adam's transgression, and not inherently sinful, than it would follow, that we had freewill to what is good, that we are not dead in sin, That the natural man might perceive the things of God; For by this opinion, Though we are made guilty by Adam's transgression, yet not inherently sinful. And thus while they avoid Pelagianism in one sense, they are deeply plunged into it, in another sense. We must therefore necessarily conclude, That original sin is more than guilt, it denoteth also an inward contagion and defilement of soul.   

SECT. IV.  
IN the third place, Adam's sin imputed to us, is not all our original sin; for this is also affirmed by many, That Adam's actual transgression is made every man's sin; So that there is but that one original sin common to all, and every one that is born hath not a particular proper original sin to himself. This opinion, they think, is only able to withstand those strong Objections, that are brought against the imputability of any thing inherent in us, as truly and properly sin, while we are Infants, and cannot put forth any acts of reason or will; Yea hereby they say, that intricate and perplexed discourse about the propagation of original sin, will be wholly needless; so that they conclude on this opinion, as labouring with the least inconveniencies and difficulties. Their Assertion is, That Adam 's actual sin is made ours by imputation, and that is all the original sin we have, an Infant new born having nothing in it, that is truly and properly a sin, it hath (they say) many things that have rationem poenae, but not culpae, a proneness to sin, when it groweth up, is not a sin, but a punishment; it is the effect of original sin, not the sin itself.  
Though this may seem specious and plausible, yet this will not satisfy the Scripture expressions, which, besides that original imputed sin, doth plainly acknowledge an inherent one. And  
First, When we have plain Texts that do assert any Divine Truth, we are ininseparably to adhere to that, though the wit of man may raise up such subtle Objections, that it may seem very difficult to answer them; Is not this seen in the Doctrine of the Trinity, of the eternal Deity of Christ, of the Resurrection of the Body, of Justification by Faith alone? In all, or most of these points heretical heads have raised up such a soggy mist before our eyes, that sometimes it is hard to see the Sun that should guide us: And thus it is confessed, That in maintaining of original inherent sin, as truly and properly a sin, there are some weighty difficulties, but yet not such as should preponderate or weigh down clear Scripture; And therefore Austin doth sometimes confess, That though he were not able to answer all the Objections could be brought against this original defilement, yet we were to adhere to the clear places of Scripture. Hence it is that by Epistles he consulted with Hierom in this case, acknowledging the many straits he was entangled in.  
In the second place, there are clear Texts of Scripture, affirming this inward pollution in all, and that as sin; for the Apostle in this discourse of his doth distinguish sin and punishment, yet both these, he saith, come by Adam's sin: If then by sin were meant only punishment, as some would have it, than the Apostle in saying, Death came by sin, should mean, that God punished punishments with punishments, for one punishment he should inflict another. Thus whereas the Adversaries make it absurd, that a sin should be a punishment of a former sin, they fall into a greater absurdity, making one punishment the punishment of another. Besides, that it is sin inherent in us, and not only imputed, appears by David's acknowledgement, Psal. 51. In sin! was I born, and in iniquity did my mother conceive me. But of this more in time. You see by what hath been said, That our original sin is more than mere guilt, or Adam's actual sin imputed to us, it denoteth withal an inherent contagion of the whole man. Therefore it is absurdly and falsely said by that late Writer, It may be called original guilt, rather than original sin.   

SECT. V.  
IN the fourth place, there are those yet who draw a more narrow line in this matter, than the former: For when this Question is put, Whether original inherent sin be truly and properly a sin? They then distinguish between Peccatum and Vitium; It is vitium (say they) but not peccatum, or when it is called peccatum, it is in a large sense, not strictly and properly; For with these, nothing is a sin properly, but some action repugning to the word of God; and because original sin cannot be an action, therefore (say they) it's not properly a sin; In which sense they deny habits of sin to be peccata, but only vitia. Though this be to play with words, seeing the same thing is intended; And although Austin abstaineth much from the word peccatum, as if that always did suppose a reatus, yet that is a needless scrupulosity, men may use words as they please; Therefore Hierom thought, (Vide Whitak. de peccato orig. lib. 3. cap 6.) vitium was more than peccatum, contrary to Augustine's notion, when he said, Some man might be found without vice, but not without sin. They say indeed a thing may repugn the Law of God three ways; Either, Efficienter, so the Devils and wicked men do, yet they are not sins. 2. Materially, and thus the act of every sin doth. 3. Formally, and so the obliquity in the act only doth; and this they make only truly and properly a sin; But whether this will stand good or no, will be examined in the Objections; As also that Assertion of a learned man, (Molinaus, vide infra.) That original sin is condemned by the Law, but not prohibited, it being absurd (as he thinks) to appoint a Law for one grown up, that he should have been born without sin. It is true, in assigning the proper notion of sin to it, hath some great difficulty; Neither doth it become us to be overcurious in this point above what is written, remembering that original sin came in, by desiring too much knowledge. I shall therefore treat of it so far, as it may tend to edification, not to satisfy curiosity. For when Austin was puzzled with such doubts, he brings that known Apology, (Epist. 29.) of one who fell into a deep pit, and being ready to be suffocated, he crieth out to one passing by, to help him out; The man asketh him, How he came in? Do not, saith he, stand disputing of that, but help me out. Thus (saith he) every man being fallen into this deep pit of original sin, it's not for us to be curiously and tediously inquiting how we came in, but speedily seek for the grace of God, to deliver us our.    

CHAP. VIII.  
That the inward Contagion which we have from Adam's Disobedience, is truly and properly a Sinne.  
THerefore in the fifth place, This sin whereby we are infected from Adam's disobedience, is truly and properly a sin, we are truly and inherently made sinners by Adam. A man is not more properly and really made a sinner by any actual transgressions he doth commit, than he is by his original sin he is born in: Insomuch that though an Infant knoweth not what he doth, nor is capable of acts of reason, when he is born, yet he is properly and formally a sinner; and the discovery of this will make much for our humiliation, and Christ's Exaltation.  
Now that it is truly and properly a sin, appeareth by these Arguments:  
Argum. 1. That the Scripture speaking of it, doth constantly call it so, and therefore we are not to recede from the proper interpretation, unless some weighty reasons compel●us. What a poor and weak thing is it to deny original sin, to be imputable to us, or to have the proper essence of evil, because with Aristotle none are blamed for those things they have by nature, or are not in their own power; For it's plain, Aristotle understood nothing of this original pollution, and by his Philosophy, we must also quit many fundamental points in our Christian saith. It is enough that the Scripture speaking of it, and that purposely doth call it sin, as Psal. 51. this Chapter of Romans, and Chap. 7. often, It's the Law of sin working in us: So that this want of God's Image, and an inclination to evil, is not to be considered, as a mere punishment, or as a spiritual disease, and weakness upon nature, but no sin at all; For it's as truly a sin, as an actual sin, yea, in some respects, it is a more grievous and heavy sin than actual sins, (as is to be showed;) For the cause hath more in it, than the effect. It is from this evil heart that all actual evils do flow.  
Argum. 2. It's truly and properly a sin, Because thereby a man is made obnoxious to death, and eternal condemnation; The wages of sin is death, and by nature we are children of wrath; If then for this inherent corruption, we die, we are subject to miseries, to God's wrath, and the curse of the Law, than it must necessarily follow, that this is truly and properly a sin.  
Argum. 3. That which is made opposite to Righteousness, that is truly and properly sin; For not punishment and Righteousness, but sin and Righteousness are two immediate Contraries. Now it's plain, That this inherent corruption makes us sinners, so that we need to be made righteous by Christ.  
Argum. 4. The Apostle distinguisheth Adam 's imputed sin, and inherent sin, as two sins, and so they have a twofold distinct guilt, (as is to be showed) though some think it hard to say so. Thus the Apostle, By one man's offence, sin entered into the world: Therefore Adam's actual sin, and that sin which entered thereby, are two distinct sins, and differ as the cause and the effect. By imputed sin, we are said to sin in him actually, as it were, because his will, was our will, but by inherent sin, we are made sinners by intrinsecal pollution.  
Argum. 5. This original inherent sin is truly and properly a sin, Because it is to be mortified, to be crucified. We are to subdue the reign of it in our hearts, which could not be, if it were not properly a sin.  
Argum. 6. It is a true and proper sin, Because by this our persons are made unclean, so that naturally we cannot please God; We are corrupt fountains, we are bad trees, and all this before we commit any actual sin.  
Argum. 7. If Adam had stood, that which would have been communicated to his posterity, would have been truly and properly holiness. An Infant new born would have been called righteous in a proper sense; Therefore are we now born sinful in a true and proper respect.  
Argum. 8. This is a sin properly, Because it is against the Law of God. We want that perfection which we ought to have; we are bound not only to actual obedience, but to do this from an holy and unspotted principle within: Therefore it is truly said, Original sin is in some sense forbidden in every Commandment, and original Righteousness is commanded in all, but because this is so much vexed by Objections, we are to speak more to it in answer to them.  
We have brought in several Arguments to prove original sin to be a sin properly and truly so, and this was the rather to be done, because of some Papists, but especially Socinians and Arminians, with the Pelagians of old, denying it to be so. But from Scripture it is clear, that it is as true a sin, as actual, and therefore that division of sin into original and actual, is of an univocal genus into its species, both the members of that division partaking in a proper manner of the nature of sin. It being therefore the foundation of this point, and all our fabric, which in times shall be raised, being bottomed of this, we shall ex abundanti, offer two or three Arguments more, to prove that it is a sin, not in a large, or a metonymical lense, but rigidly and properly: And the first in order is,  
Argum 9 From the necessity of Infants in respect of a Saviour; Those Infants that die in their Infancy, and go to heaven, cannot obtain this glorious benefit, but by Christ: If therefore Christ be a Saviour to some Infants than they are lost and undone in themselves: But not for any actual sins: Therefore for original. This fully demonstrates every Infant, though but a day, but an hour old, to be truly a sinner, Why? Because even they need Christ a Saviour; if they had no sin, they needed not a Jesus; And this must necessarily be confessed, That either Infants cannot be saved, and are not to be accounted of the people of God, and of his Church; or if they be, that they have sin from which they are to be cleansed and saved. The former is rarely asserted, and therefore the later must be granted: And indeed when the Scripture saith, Matth. 1. 21. Christ is called Jesus, Because he shall save his people from their sins: As also Ephes. 5. 25, 26. Christ is said, to give himself for his Church, that he may cleanse it, so as to be without spot or wrinkle; Either we must say, Infants are none of Christ's people, they belong not at all to his Church, or if they do, they have true and proper sin in them, which the Scripture calls uncleanness; and it is evidently applied to Infants in that sense, Job. 14. 4. Job. 15. 14. who can bring a clean thing out of an unclean? And who is is born of a woman, that he should be righteous? Where to be unclean is made directly opposite to be righteous. Therefore when the Pelagians of old would evade this Argument, saying, Infants needed a Christ to bring them to the Kingdom of Heaven, though they had no sin. Austin well urged, That they divided those two names of our Saviour, Christ and Jesus, making him a Christ, where he was not a Jesus: Certainly to be a Saviour of Infants implieth, in themselves they are lest.  
Argum. 10. Hence in the next place, The initial Sacrament which God hath appointed always in his Church for Infants doth fully demonstrate, they have sin in a proper formal sense, viz. Sin to be remitted, and to be abolished. In the Old Testament, every Infant eight days old was to be circumcised, and that Sacrament did plainly declare the sin and corruption that was in them, though so young, for Rom. 4. Circumcision was a Seal of the Righteousness by Faith, which is a Gospel-righteousness by Christ, whereas if they had no sin within, such a Seal would have been ridiculous and absurd; As for Christ, who though he had no sin, yet was circumcised and baptised, that was upon another account, for having voluntarily made himself subject to the Law, it beloved him to fulfil all the Righteousness thereof, but Infants have not that consideration; If then Infants needed a righteousness through faith, this plainly demonstrated they had nothing but sin in themselves. besides, The cutting of the fore skin in the Sacrament of Circumcision, did denote the throwing away of that inherent pollution of their Natures, Deut. 10. 16. Therefore Deut. 30. 6. God promiseth to circumcise their heart, which was to regenerate them, of which Circumcision was a sign. Hence Rom. 2. 28, 29. the Apostle distinguisheth of a Circumcision of the flesh, and a Circumcision of the spirit; If then Infants needed a Circumcision of the Spirit; If they needed that the sinful foreskin of their heart should be cut off, of which their external Circumcision applied to them, was a Seal, it followeth unquestionably, that they had an universal pollution all over them, before they had committed any actual sin. Thus also for Baptism, an initiating Sacrament in the New Testament, that is to be applied to Infants; For though Anabaptists do now deny it, yet the Pelagians of old, (though so exceedingly pressed by this Argument, That Infants were baptised for Remission of sin, but it could not be actual, therefore it was original, which was in them.) They never dared to deny their Baptism, but ran to other evasions. I take it for a Truth at this time, because so fully proved by those who have writ on this Subject, That Infants are to be baptised; and if so, it's also plain by Scripture, That Baptism in the nature of it, signifieth Remission of sins and Regeneration, which privileges, if Infants want, they must necessarily have that which is truly and properly a sin.  
Argum. 11. Lastly, Every Infant new born comes into the world with that, which is truly and formally a sin, Because the Scripture makes it the peculiar Character and property of Christ, that he was wholly without sin. Therefore the Angel in his discourse to Mary calls him the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that holy thing which shall be born of thee, Luke 1. 35. And the Apostle telleth us, It behoved us to have such an High priest, who was tempted like us in all things, sin only excepted, Heb. 4. 15. These places do clear, that Christ only was born without sin, and all others are polluted with it: And the reason why Christ is exempted, is, because he was not of Adam, Quoad seminalem rationem, but corpulatam substantiam, as the Schoolmen say, He was not the son of Adam by natural generation, but by a miraculous conception. It is true, The Evangelist Luke reckoning up Christ's Genealogy, ascends up to Adam, as if he were the son of Adam, but that is because he was the supposed son of Joseph his father, he was accounted his legal father, though he was not his natural.  
The Arminians think they only have found out the true reason, why Christ contracted not original sin from Adam, nor was not in his loins; For (say they) Christ was not is Adam, as a common parent, and so sinned not in him, because he did not come of a woman, by that first command, Increase and multiply, but by a new and singular promise which God made to Adam after his fall, viz. That the seed of the woman shall bruise the head of the serpent. But though it be granted, That Christ was born of a woman by a singular promise, yet that alone without the miraculous operation of the holy Ghost, would not have cleansed the humane Nature of Christ from sin, especially if that be true, which some learned men say, That the Virgin Mary did, in some measure, concur actively to the body of Christ, and therefore Christ is called, The fruit of her womb, and is said to be of the seed of David, 2 Tim. 2. 8. So that being the Virgin Mary herself was unclean, till the holy Ghost over-shadowed her, none could bring that which was clean out of her, but God in a miraculous and extraordinary manner sanctifying that mass, of which Christ's body was made. Besides, we read of Isaac, that he was born by the virtue of a singular promise, Sarah's womb being as good as dead, yet for all that he was not free from original sin; Therefore the holiness of Christ's humane nature, and that in the very conception must be attributed to the wonderful operation of the holy Ghost; If then this was peculiar to Christ alone, It followeth necessarily, That all those who in a natural manner descend from Adam come into the world unclean, and infected with this pollution.  
Thus we have laid sure and firm foundations to maintain this Truth, That original sin is truly and formally a sin deserving eternal condemnation, as well as actual sin.   

CHAP. IX.  
Objections Answered.  

SECT. I.  
I Am only demonstrating, that it is sin, and not what it is; Therefore I proceed no further in the positive Explication of it, but come to answer those Objections, that are made by all sorts of persons against this sin, whether Pelagians, some Papists, Arminians or Socinians; And when these Clouds are dispelled, the light of the Truth will shine more evidently. And  
First, That which is a famous and obvious Objection, owned by all the Adversaries to this Doctrine, is, The necessariness and involuntariness of it.  
Object. Every sin (say they) must be voluntary; This is a principle ingraffed, as they conceive, in the conscience of a man: No man is to be faulted, or blamed for that which is not in his power to prevent; And they press that known Rule of Augustine's, Vsque adeo voluntarium peccatum est malum, quod non sit peccatum, nisi voluntarium, If it be not voluntary, it cannot be any sin at all. Now (say they) this original sin comes upon us by natural necessity, it lieth no more in our power to prevent it, then to hinder our being born; Shall then we conceive God willing to damn a man, especially an Infant, for that sin which never was in his power, or his will to do? This they think cannot be admitted. Therefore though some of them grant, Adam's actual sin may be made ours, because our will is interpretatively in his, yet not this inherent corruption, because this is a particular personal sin, and so requireth a personal actual will to make it a sin. And this seemeth to have some plausible colour, while we attend only to principles of humane Reason, and Arguments of Philosophy: But let us see, whether it will not be too light, if weighed in the balance of the Sanctuary. And  
Answ. 1. We must understand in what sense any sin at all can be called voluntary, and that is, not as if any man could will sin, no not he that sinneth maliciously, as it is sin. This is granted by all moral Philosophers, That no man willeth sin, as it is sin, because bonum, either real or appearing so, is the adequate object of the will: As in the understanding, that cannot assent to any thing that is apparently false; so neither doth the will choose any thing that is manifested to be evil, as evil, but when it embraceth any sine, there is some deceivable good or other, which deceiveth the soul. Thus Adam when he transgressed the command of God, he did not will this as a sin, nor did he positively intent the damnation of his posterity (For we suppose that he knew himself to be a common Parent, and that he received a common stock for all mankind) But he willed that action, to which sin was annexed; And thus no wicked man, when he sinneth, doth will the damnation of his soul formally, but consequentially by willing that to which this guilt doth belong.  
Secondly, Although it be granted, That every sin must be voluntary, yet (as Austin of old answered) this sin may be called voluntary, as it is in Infants, because their will is interpretatively in Adam, and we therefore are all said to sin in him: Adam's will may be said to be our will two ways:  
1. By way of delegation, as if we had chosen him to be our common parent, and had translated our wills over to him, as amongst men, it is usual in arbitrations, and then they are said to will, that which their Arbitrator hath done, though it may be they dislike it, and in this sense, Adam's will is not our will, for we had no actual being or existence in him. Hence  
2. Adam's will may be said to be ours interpretatively, God appointing him to be the universal principle of mankind; what he did is interpreted, as if we had done it, and the equity of making Adam's will ours, ariseth from the instituting will and Covenant of God, that would have it so: But more especially, because God then dealt with Adam in a Covenant of works, which if broken and violated, carrieth condemnation to all his offspring, as appeareth by the curses threatened in the Law. This original sin than is voluntary, because committed by Adam's will, which by God's imputation is made ours; so that as in Adam upon his actual disobedience, the Image of God was lost, and in stead thereof came an universal pollution of his whole man; which was in him truly and properly a sin; So it is in every Infant descended from him.  
Thirdly, If it be granted, That every sin must be voluntary, yet this also will hold good in Infant's sin; for a thing may be said to be voluntarium in causa, but involuntarium in se. With moral Philosophers, all habits of sin are involuntary in themselves, but voluntary in their cause; those actions that did produce them; And thus is original sin inherent in mankind, it is voluntary in its cause, which was Adam's sin.  
Fourthly, Austin himself, who urgeth voluntariness in sin, yet afterwards considering how the Pelagians made use of it, he answereth, That this is to be understood of actual sin, not original sin; Every actual sin must be voluntary, it's not necessary original sin should be personally and formally so: Again, he limits that Rule to such sins as are merely sins, not punishments also, but original sin is both a sin and punishment.  
Lastly, He grants this to be true amongst the Laws of men, and therefore calls it politica sententia; And no wonder if Philosophers required a formal will in every sin, else not to make it imputable, because they were wholly ignorant of this Truth.  
But in the last place, our Divines do deny that voluntariness is requisite to every actual sin; for there are sins of ignorance for which Sacrifices were to be offered; And David prayeth to be cleansed from secret sins, which he did not know, and if so, they must be involuntary; yea, Paul expressly calls that a sin, Rom. 7. which yet was against his will, although it may be granted, that even in these there is some kind of voluntariness; For a thing may be voluntary either in its cause, or in itself, or absolutely involuntary, but comparatively voluntary, as when we do things for fear, or there may be a mixture of voluntariness and involuntarines, which Paul seemeth to acknowledge in himself, yet still the proper notion of a sin lieth in the contrariety of it to the Law of God: Therefore John defineth sin by that, whether it be voluntary or not, he doth not take notice of. This is acknowledged by some Scholastical Writers, especially Holkot (De imputabilitate peccati) answereth this Objection fully to our purpose, where he positively affirmeth, That sin is not therefore imputable unto us, because it was in the power of the will, but as righteousness is therefore praiseworthy, because it is righteousness, so unrighteousness is therefore culpable, and damnable, because it is unrighteousness (that is, if I may interpret him) because it's against a Law. Hence he proceedeth to show, That a thing is not righteous or unrighteous merely because it was in the power of the will, for the will of a child would have been made righteous by God, sine proprie motu, without any proper motion of the child's will; And then why may it not as well be sinful without any such voluntary motion in an Infant? So that he concludeth, It's as proper to original sin to be naturally contracte● or derived from another, without any proper act of the will, as it is to an actual sin, to have the will one way or other consenting to it: Even as in the state of integrity, original righteousness in Infants would have been propagated, but actual Righteousness voluntarily performed. And these things may satisfy this first Objection, yet hereafter we shall speak more to this.   

SECT. II.  
THe second Objection is in effect to this sense, What is a punishment cannot be a sin: But the deprivation of God's Image in man upon Adam's disobedience is a punishment; And therefore it cannot be a sin. Original sin, if not totally, yet principally consists in the loss of that original Righteousness and rectitude, which God made man in: Seeing therefore the privation of this came upon man by way of punishment, when Adam transgressed; We cannot conceive it (say they) to be a sin also, for a punishment and a sin, are wholly contradictory; a sin must be voluntary, a punishment involuntary, a sin is an action, and a punishment is a passion; a sin is an evil, and God cannot be the author of it; a punishment is good, and an act of Justice; so that God cannot be said to permit that, but to inflict it.  
This Argument (at the first view) hath likewise some colour, but upon the examination of it, it will quickly vanish: I shall not answer in a large dispute about that famous Question, Whether the same thing may be a sin and a punishment? Or, whether God doth punish one sin with another, but shall speak as much, briefly, as is convenient for this Objection. And  
First, You must know that Arminius began to dislike this Doctrine of original sin (Respons. ad Artic. 31.) which was mentioned in their public Catechism, upon this very reason, because it was a punishment; and he gave this Reason to the Minister then conferring with him, Because if God did punish Adam's sin with this sin, than he must punish this with another, and that other with another, and so there must be a processus in infinitum. But his followers the Remonstrants (in their Apology for their Confession contra Censuram) seem to disclaim this opinion, That our original corruption is either malum culpae, or poenae, properly so called, Because where there is an evil of punishment, it must be for some sin: But Infants have committed no voluntary sin, and therefore could not deserve such a punishment. So that they profess themselves to be of Zuinglius his mind, whether he retracted it, or not afterwards they are not certain, viz. That it is a morbus, a vitium, a languor, an imbecility of nature, but neither the evil of sin or punishment. Some Papists as Pighius, Catharinus, Mayro, and some Scotists hold, That native pollution to be no sin, because it's a punishment, and that for Adam's sin imputed to all, concluding on this, That it cannot be a sin, because it's a punishment. The Socinians they say, The necessity of dying with other punishments, is the punishment of Adam's sin; and therefore that repugnancy and contrariety which is between the flesh and the Spirit, is from our very Creation; The sensitive appetite rebels against the rational, from the very first Creation of man, and would have been whether Adam had sinned or no; yea, it was from this vehement opposition of the appetite to reason, that he did sin.  
I shall consider the strength of their Objection, as it lieth in this, The same thing cannot be a sin and a punishment too. The Remonstrants affirm this, and Papists likewise, but with some explication. And  
1. It is confessed, That there are some punishments of sin, which are not sin, as when God for Adam's disobedience hath made man obnoxious to miseries, to sickness and death; These are not sins; It comes from sin to have pain, and to die, but they are not sins; and the Reason is, Because these are malum naturale, not morale, they are a natural evil, not a moral.  
In the second place, Austin saith, and he saith it truly from Scripture, That original inherent sin, which he calleth concupiscence, is both a sin, a punishment of sin, and a cause of sin; Even as blindness of mind, or hardness of heart, is both a sin, a punishment, and a cause of further sin, (Lib. 5. contra Juhan. cap. 3.) That it is a sin appeareth by the many Texts already brought: And Austin's Reason in that place is very cogent, Quia inest illi inobedientia contra dominatum mentis; There is in it a disobedience against the dominion of mind and spirit, therefore the Spirit lusteth against it. That it is a punishment is manifest by the event, for upon Adam's disobedience he lost God's Image, and so hath blindness in mind, perverseness in his will, and a disorder over the whole man, in which dreadful and horrible estate we all succeed him: and this the Text in hand speaketh to. That it is the cause of sin is manifest, Gen. 6. 5. for from that corrupt heart of man, it is, That the imaginations of a man's heart are only evil, and that continually. This is a furnace red hot, which always sends forth those sparks. Thus you see that original sin is all these three, a sin, a punishment, and a cause of sin.  
3. It is very clear and plain by Scripture, that God doth punish one sin by another; So that when a man hath committed one sin, he is justly given up by God to commit more. Amongst the many instances that may be given, I shall pitch on two only, 2 Thess. 2. 10, 11. where you have a sin mentioned that God will punish, viz. They received not the truth of God in love: A sin that is very ordinary: But then observe how dreadfully God punisheth this, God shall send them strong delusions, that they should believe a lie; This is their punishment; a spiritual punishment, more than any corporal one; and that this is a sin, as well as a punishment, is plain, Because to believe a lie is a sin, to take falsehood for truth, the delusions of the Devil, for the voice of God's Spirit; This is a sin and a very heinous one. The other instance is Rom. 1. 21. where you have the Heathens sins mentioned, Because that when they knew God, they glorified him not. etc. There you have their punishment, to be given up to uncleanness, to all vile lusts and sins against nature. None can deny but these were sins, and that they were a punishment for corrupting their natural light implanted in them, is plain, for the Apostle, vers. 24, 26, 28. saith, For this cause, or therefore God gave them up to these lusts, and verse 27. the expression is observable, That they received in themselves that recompense of their error which was meet. Harken to this with both ears, and tremble all you who live under Gospel light, if natural light corrupted bring such heavy soul-judgments, no wonder, if supernatural; And therefore if you see men, notwithstanding all the preaching of God's word, yet given up to be beastly sots, or obstinate malicious men in their wickedness; Wonder not at it, for they receive in themselves a just recompense for the abusing of that light God hath vouchsafed to them. Many other instances there are, wherein it is plain, That God makes one sin a punishment of another; Yea, it's said, That every sin since the first, is both a sin and a punishment; Therefore the want of Gods Imagine us, as soon as we are born, with a proneness to all evil may be the punishment of Adam's actual disobedience, and yet a sin in us.  
4. As for the distinction assigned between sin and punishment, the one voluntary, and an action, the other involuntary and a passion. Though there be learned men, both Papists and Protestants, viz. Vasquez and Twisse, who disprove this by instances, yet (if it be granted) it will not hinder or enervate our Position, That original inherent sin is both a sin, and a punishment also; For when the learned say, That sin may be a punishment of a sin, they do not mean sin, quâ sin, peccatum, quâ peccatum, for that is, wholly of man, but peccatum quâ poena, as a judgement it is of God.  
To understand this therefore, take notice, That in sin there is the Obliquity, and the Action to which this Obliquity is annexed; Now sin in the Obliquity of it, so it is not a punishment, but in the action or materiale of it, to which it doth adhere: As for instance, Those vile and unclean lusts the Heathens were given up unto, were a punishment of their rebellion unto the light; Now as they were sins in their formality, so they were only permissiuè and ordinatiuè of God; but take the Actions substracted to that Obliquity, which was in them, so they were efficienter of God, and he gave them up to their lusts.  
2. When God doth punish one sin with another, the meaning is not, as if he did infuse this wickedness, but only he denieth that mollifying and softening grace, which if a man had, he would resist the temptations of sin, as in this particular of original sin; You must not conceive of God, in the Creation of the soul, as if a man were pouring poison in a vessel, so he did put sin into our natures, but he denieth to give and continue that Righteousness Adam had, and then our souls do necessarily receive the clean contrary, darkness for light, Atheism for faith, disorder for order: Even as if God should withdraw the Sun at noonday, continue the light thereof no longer to us, it would upon that subduction be immediately dark, there needed no other cause to introduce it: Thus it is here upon Adam's fall, God denying to continue his Image, and original righteousness in us, original sin without any other positive cause cometh in the stead thereof; and therefore we are not, as Austin of old well observed, to seek after the causa efficiens, but deficiens peccati, sin hath no efficient, but deficient cause.  
Therefore thirdly, In this original sin we may consider that which is peccatum, and so it's evil, and that which is poena, and so it's good; For as you look-on it, being the deprivation of that rectitude which ought to be in a man, so it is a sin; but as you consider it to be the denying of that holiness on God's part, which once we had, so it's poena, or rather punitio; The denying of this Image o● God at first was punitio, but this loss continued is poena; so that the want and loss of that righteousness which once we enjoyed, if considered on God's part, who continueth his denial of it, is a just punishment, and a good thing ordained by God; but if you consider it as inherent in man, who hath deserved this at God's hand, so it's an evil, and properly a sin in him.  
4. The same thing may be a sin and a punishment also, in divers respects, As it may be a sin in respect of a sinner, but a punishment in respect of others. Thus Absolom's sin was a sin in respect of himself, but a punishment in respect of David; So Parents sins may be sins in respect of themselves, but punishments in respect of their children; and we are especially to take heed of such sins, as are not our sins only, but others punishments, such are passions and unmortified anger, this is a sin to thee, and a punishment to others.  
5. Every sin is a punishment, in this respect, That it brings anxiety, terror, and fear with it, a guilt of conscience is contracted upon every sin. Thus some expound that known saying of Austin, Jussisti Domine, & sic est, ut omnis animus inordinatus sit sibi ipsi poena; O Lord, thou hast so commanded, and thus it is, that a soul immoderate any way, should be a punishment to itself. Thus, as the moral Philosophers say, Virtus est sibiipsi praemium, so peccatum est sibiipsi poena, Virtue is a reward to itself, because it brings sweetness and comfort of conscience, so a sin is a punishment to itself, because it brings terror and fear with it.  
Lastly, The same thing may be both a sin and a punishment, both poena damni, and poena sensus, a punishment of loss, and so every sin, in that it is a sin, depriveth the soul of that spiritual good and glory which it ought to have, and so is a kind of disease or death itself; and then in some sins they are a punishment of sense, as in envy and anger. Thus when Ahitophel and Judas hanged themselves, their self-murder was both a sin and a punishment of loss, and sense also.   

SECT. III.  
IN the third place it is objected, 
Object.  If original inherent sin be made a distinct sin from Adam's imputed sin, we do needlessly make two guilts, and so multiply sins without necessity, for all the guilt that is in Adam's sin imputed, the corruption of Nature which floweth immediately from it, doth not make a new sin, but makes the former more heinous: As if (say they) a man should by some sin lose his eyes, that act whereby he put out his eyes was a sin, but then it's not a new distinct sin in him, to be without eyes: Or if a Commander, who had a Castle to keep, upon which depended the good of a Town adjacent, if he prove perfidious, and give it up to the enemy, his perfidious act at first is all the sin, if the Town adjacent have much misery thereby, it is an aggravation of his sin, but it doth not make him guilty of two sins.  
This hath made some think, 
Answ.  That our original pollution, as distinct from Adam's sin imputed, is not a sin; and that whensoever the Fathers call it a sin, they understand it, as connexed with Adam's sin. Thus the learned Vossius in his Pelagian History. But the truth no doubt is on their side, who hold a twofold distinct guilt, That Adam's sin imputed to us, and that inherent are two distinct sins, though one doth necessarily imply an order to another, and the later is always to be looked upon, as a relative to the former. Neither doth that similitude of a man wilfully putting his eyes out, make to this purpose: For when a man hath lost his eyes, there is a natural impotency ever to have them again; Neither is there any obligation, or Law binding him thereunto: But besides the guilt of imputed sin, we are bound to have that inherent rectitude we once lost, and therefore being defective in that we ought to have, it's truly a sin. The loss of a man's eyes is malum naturale, this is morale; And thus Aristotle determined that a drunken man, who committed any sin worthy of punishment, was to be twice punished both for his drunkenness, and the other sin committed. Thus Rivet also in the matter of Lot's Incest, which he committed while he was so drunk, that he could not tell what he did, inclineth to their opinion, who say, That Lot's Incest was not only a punishment of his drunkenness, and so an aggravation of his sin, but truly and properly Incest; so that he had two sins, and was twice guilty. Some learned men do determine, That if a man commit such a sin, upon which other sins do usually follow, though while they do them, they cannot avoid them, not knowing what they do, yet those subsequent sins are to be charged upon them, besides the first that was the cause of all; as murder is to be charged, as a distinct sin upon a drunkard, though happily in his drunkenness he knew not that he committed such a sin.   

SECT. IV.  
ARe we all guilty of sin as soon as we are born? This should teach us Humiliation and Patience under the death or miseries of our Infants; we are ready to say, Why are such poor Innocents' exposed to such calamities? The knowledge of original sin will stop thy mouth herein. When Titus the Emperor was dying, who for his good and sweet Government was called Deliciae generis humani, he quarrelled with the gods, because he thought they did eripere vitam immerenti, he deserved not to die, he thought death was a wrong to him; but had he understood original sin, he would have seen his desert of it, though he had never committed any actual impiety. Pliny likewise if he had known this, would not have uttered that foolish complaint, That homo was animal infaeliciter natum, which did cum suppliciis vitam auspicari, unam tantum ob culpam, quia natum est, that did begin his life with miseries, and punish us for this fault only because he was born; No, The Scripture would have informed him, it was, because he was born in sin. This is the rise and spring of all man's calamity.   

SECT. V.  
I Shall at this time conclude this famous and noble Text, wherein we have the Doctrine of original sin so evidently asserted, notwithstanding all the fogs and mists that some have endeavoured to bring upon it. The remaining work is to dissolve some further Objections, that are laid in the way as stumbling-blocks, which, when removed, we shall proceed to the practical improvement of it.  
In the next place therefore, 
Object.  this is thought a powerful weapon against this Truth, viz. It cannot be truly and properly a sin, because it is not against any Law. The Apostle makes contrariety to the Law, to be of the essence of sin: If therefore Infants newborn, or before they are born, are not under a Law, than they are not capable of any sin; and truly it hath a seeming absurdity to say, Infants are commanded by God's Law, to be born without sin, seeing that is no more in their power than to be born. This consideration did press that learned Divine Molinaus (Enodatio graviss. Quaest. de peccato origin. pag. 130.) to acknowledge, That no such Law was upon Infants, and therefore he saith, That the Law doth condemn original sin, but not prohibit it. But this seemeth very strange, For how can the Law condemn a thing, but because it is against it? And how can it be against it, but because it doth prohibit? If therefore the meaning of that learned man be, that original sin is not immediately and proximely forbidden, that is readily granted, for so only actual sins are, but mediately and remotely, both the habits of sin, and original, must necessarily be prohibited, if they be condemned. The learned Vossius also affirmeth, That original sin is not forbidden by the moral Law, though he confesseth it is by the natural Law, which was at first in the Creation of man, but that primordial and original Law is the same for substance with the moral, though differing in some respects.  
To the Argument therefore we say,  
First, 
Answ.  That as this original sin is voluntary, voluntate causae, which was Adam's will, so it is also against a Law which was enjoined Adam; For although Adam had not a Law upon him in respect of the beginning or original of the righteousness he had, he being created in that, and so was not capable of any Law, yet in respect of the preservation and continuation of this for himself and his posterity, so he had a Law imposed on him, and therefore violating of that Law, we in him also did violate it: You see then this original sin is a transgression of that Law which Adam was under, viz. the continuation of the righteousness he was created in, both for himself and his posterity.  
Secondly, Even by the moral Law, or the Decalogue, this original corruption is forbidden. The Apostle Rom. 7. showeth, That he had not known lust to be a sin, had not the Law said, Theu shalt not lust: So that as the Law forbiddeth actual lusting, thus it doth also the principle and root of it; for the Law is spiritual and in its obligation reacheth to the fountain, and root of all sin, it doth not only prohibit the sinful motions of thy soul, but the cause of all these: Even as when it commands any holy duty, to love God; for instance, it requireth that inward sanctification of the whole man, whereby he is enabled to love God upon right and enduring grounds, otherwise if this were not so, the habits of sin would not be against God's Law, nor the habits of Grace required by it, as therefore it was with Adam his actual transgression, was directly and immediately forbidden by the Law of God; but that habital depravation of the whole man, which came thereupon, was forbidden remotely and by consequence: Thus it is with that native contagion we are born in, and this should teach us in every sin we commit, to think the Law doth not forbid and condemn this actual sin only, but the very inward principle of it; say to thyself, Alas I should not only be without such vain thoughts, such vain affections, but without an inclination thereunto; Therefore mark the Apostle reasoning, Ephes. 4. 22, 24, 25. When he had exhorted them to put off the old man, that is original sin, and to put on the new man, which is the Image of God, immediately opposing that; See what he inferreth thereupon, Wherefore put away lying, they must leave that actual sin, because they have in measure subdued original sin. Thus it holds in all other sins, put away pride, earthliness, profaneness, because the old man is first put away in some degrees, But oh how little do men attend to this? They think of their actual sins, they say, This, I have done, is against God's Law, but go no deeper, they do not further consider, but God forbids and layeth his axe to the root, as well as the branches & the fruit.  
Thirdly, A sin doth not therefore cease to be a sin, because the Law doth not now forbid it, it was enough, if it were once forbidden, and contrary to God's Law, otherwise we might say, That all sins which are past, are no sins; for the Law doth not require, that what hath been done, should be undone again, or not to be done, for that is impossible ex natura rei; If therefore ever original sin hath been under a Law prohibitive of it, that is enough to make it a sin, though now it cannot be helped. Hence Almain the Schoolman hath a distinction of Debitum praecepti, and Debitum statuti (which other Schoolmen also mention) now they apply it thus, To be born without sin, is not (say they) Debitum praecepti, it doth not become due by any precept or command, but it is Debitum statuti, that is, God had first appointed such an order, that whosoever should come of Adam, should be born in that righteousness, which Adam was created in, and was to preserve for himself and his posterity; so that though there be no direct Praeceptum divinum, yet (they say) there is Ordinatio divina, that we should have been born without sin. Although we need not run to this, because it is now against the moral Law of God, as you heard proved.   

SECT. VI  
ANother Objection is from the Justice, 
Object.  Equity and Righteousness of God, as also his Mercy and Goodness; How can it be thought consonant to any of these attributes, that we should be involved in guilt and sin, because of another's especially they urge that Ezek. 18. 18, 19 where God saith, The child shall not bear the sins of his father, and the Lord doth it to stop their profane ca●il against his ways, as if they were not equal, because the fathers did eat sour grapes, and the children's teeth were set on edge. The Remonstrants are so confident, that in their Apology, cap. 7. they say, Neither Scripture, nor God's Truth, nor his Justice, nor his Mercy and Equity, nor the Nature of sin will permit this.  
To answer this: 
Answ.  First, It is not my purpose at this time to enter into that great Debate, Whether the sins of parents are punished in their children? And it so, How it stands with the Justice of God? It is plain, That in the second Commandment it is said, That God being a jealous God, because of Idolatry, he will visit the sins of such persons, to the third and fourth generation. The same likewise is attributed unto God, Exod. 34. 7. when his glorious Properties are described, experience also in the destruction of Sedom and Gomorrah, as also in the drowning of the world, doth abundantly testify this; For no doubt there was in those places, as God said of Nineuch, many little ones, that did not know the right hand from the left, and so could not have any consent to the actual iniquities of their Parents. To reconcile therefore that place of Ezek. 18. where God saith, The child shall not bear the iniquity of his Father, with those former places, hath exercised the thoughts of the most learned men variously, endeavouring to untie that knot. Though I find some of late, understanding that of Ezekiel, only for that particular occasion, as it did concern the Jews, in their particular judgement of Captivity, who complained that for their father's iniquities they were transported into a strange Land; So that they think it not to be extended universally, but limited to that people only, and at that time, and that alone to that Land of Israel, because they were driven from their own Country: But whether this Interpretation will abide firm or no, it is certain that the Text doth not militate against our cause in hand. For  
1. As hath been showed, There is not the same reason of parents, since Adam 's fall, as of Adam; for he was a common person, and therefore Christ and he are compared as the two fountains, and universal principles of all; For which reasons also it is that the Apostle doth here call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Type of him that was to come: Insomuch that we may easily see, why there is a difference between Adam and other parents; So that although the child dieth not for his parents sins, yet he doth, and most for adam's. Learned men use to illustrate our being in Adam, and sinning in him, (for which our punishment is just and due) by that of the Apostle, Heb 7. 9, 10 where Levi is said, to pay Tyths to Melchizedech long before he was born, because he was in Abrakams' l●ins: And although it may be granted, that there is some disproportion, Abraham not being such a common parent to Levi, as Adam was to all mankind; yet Sceinus his exception is very frivolous. The Apostle saith, he useth that diminutive phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as I may so say, which doth demonstrate, that it was not a proper saying. To this we answer, That if you do regard Levies actual paying of Tyths, as it he had an actual existence, than there was some impropriety, which made the Apostle use that phrase, but not in regard of the truth of his paying in a moral consideration. Thus when we say, All sinned in Adam, we may well use that phrase, and speak thus, As we may so say, we did all actually will Adam's sin, we did all actually transgress that Commandment; Thus it is a diminutive expression in relation to our actual existence, but not to our sin; For by God's Covenant we were looked upon, as in him. Though I must confess that is a very absurd and forced expositiof Catharinus (Opusc. de pece●t. orig) whose opinion is, That all our original sin is Adam's actual sin made ours, and referreth that expression of Christ to Nathaneel, Joh. 1. 49. When thou wast under the figtree, I saw thee, to Nathaneels being in Adam, while he did eat of the forbidden ●ruit, which some say was a figtree: Howsoever it be, you see that place in Ezekiel doth not reach to our case in hand.  
2. That place will overthrow the Socinians themselves also; For they grant, That by Adam 's sin, death though otherwise natural, is now made necessary and penal, insomuch that we actually die, because of Adam's disobedience. And  
3. That place in Ezekiel, it is commonly interpreted thus, The child shall not bear the Fathers siane, viz. if he be innocent, and not guilty of it, as well as his Father. I do not discuss, whether this be the full interpretation of that place: But if it be so, than our punishment, because of Adam, hath no injustice in it, because by that actual transgression of Adam, we are made sinners, as well as he, and so have in ourselves, though new born, a just desert of all the wages of sin. The Infant dying because of that particular inherent sin, which is in him, so that it is both adam's and his own, in several respects.  
In the second place, to answer this Argument, take notice, That though it be of the will of God, that Adam's sin is made ours, for if he pleased, he might have done otherwise; Yet we are not to say as the Remonstrants, That God imputeth this sin to mankind, merely because he will, as if the thing in itself were indifferent: Even as God appointed things should be unclean in the Old Testament merely and solely from his will, because he had appointed so, for it is from his Justice also, such is the hatred of God against sin, and withal dealing with Adam according to the Covenant of works, the curse of that, if violated, would descend from parents to children, as appeareth in Moses his curses, pronounced against those that should not continue in the Law, it was to them and their children. Therefore some learned men expound that passage of Gods saying, The child shall not die for the iniquity of his Father, which is also mentioned Jer. 31. 29. to belong to the Evangelical Covenant, but according to the Legal Covenant, the child must suffer with the father, and this interpretation they urge, because v. 31, 32. presently followeth the declaration of God's Evangelical Covenant, he will make with his people: But let this prove as it can, this we must conclude of, That God doth not impute Adam's sin to us, merely because he will, but because of his Justice also inclining him thereunto. So that the Remonstrants speak too slightly of it, as if it were only a dispensative imputation to make way for grace through Christ. But I shall hereafter have occasion to speak more fully to this particular; as also to the other Objections, which may again frequently interpose themselves.  
Use. Of Instruction, from all these subtle and specious Arguments against it, and that in all ages, we may see the subtlety and craft of Satan, who would gladly have this Doctrine wholly buried; for man is naturally proud and self-righteous, hardly brought to be thought so miserable a sinner: If therefore any Doctors shall arise, that shall likewise plead for such a supposed innocency and freedom, How welcome and suitable is this to flesh and blood? Therefore look upon this Doctrine, as a Fundamental Truth, specially in reference to the practice of godliness, and acknowledge it the good hand of God, that as there have been any, subtle and bold to deny it in any age, so he hath raised up eminent and choice men, in the same ages, to propugn this Doctrine; especially do thou often compare thy foul nature with the pure rule of God's Law; Be not like the Elephant, which they say, before it drinketh, bemuddeth the waters that it may not see his own deformity.    

CHAP. X.  
A Third Text brought to make good this Fundamental Point about Original Sin, improved and vindicated.  

SECT. I.  JOE 14. 4. Who can bring a clean thing out of an unclean? Not one. 
THough other pregnant Texts in the New Testament may be brought to confirm this Necessary and Fundamental Truth about original sin, yet I shall forbear them, till I come to the handling of the Nature of it, or what it is; For that is not true of the Remonstrants, which say, Original sin can be proved only by two or three places; although if there were no more, it's certain, that out of the mouth of two or three such Divine Witnesses, the Doctrine about it may be established.  
I come therefore and select one or two places out of the Old Testament, that so you may see this Truth was always acknowledged in the Church of God, and that even in the times of the Old Testament, where divine light and knowledge was not so plentifully communicated, yet there was full and clear evidence about this.  
The Text I have read is deservedly both by the ancient and later Writers esteemed a powerful place, to prove our natural uncleanness and sinfulness.  
To understand it therefore consider, That whereas Job in the former verses had asserted the vanity and mortality of man, comparing him to a flower, which though sweet for a while, yet is presently cut down. Thus all the comforts, all the joys thou hast in this world, they are but a Poesy, which have a pin within them to prick thee for the present, while thou smellest on them, and will quickly wither away. But because flowers also have some substance and sweetness for the present, in the next place he resembleth our life to a shadow, which as he said was nigrum nihil, a black nothing; There is both emptiness and transitoriness in all these things; and hitherto all the Heathens have arrived, They all perceived these miseries and troubles we are obnoxious unto: But then in my Text, we have the cause of this, which they were either totally or in a great measure ignorant of; God then did not make man like a shadow thus at first; but sin brought this corruptibility into the world, and that not actual sin, but original; If there had been none but this, yet all these miseries would have fallen upon mankind.  
In the words therefore we have a full and clear Description of that original sin or birth-sin we are guilty of; Yea the Text saith, It is impossible, it should be otherwise: So that the Scripture, and those that deny original sin are diametrally opposite one to another: They say, there is no such birth-sin: The Scripture saith, It cannot be, but that there must be such an original contagion.  
In the Text, we have the Interrogation, and the Answer; The Interrogation is therefore put to show the vehemency and peremptoriness in affirming this truth, it's more than if it had been barely said, That none can bring a clean thing out of an unclean; The meaning is, That every man being by nature unclean, it's necessary that every one born of man therefore should be unclean.  
By uncleanness is meant sin, as appeareth by comparing this with Chap. 15. 14. Chap. 25. 4. where you have this expression used, and it is opposed to righteousness, and to be justified before God. It is therefore an uncleanness not natural or bodily (as the Pelagians of old would have wrested it) but spiritually opposite to Righteousness, and such as depriveth a man of Justification: Yea, the word unclean, is applied to signify heinous pollution: Hence the Devils are so often called unclean spirits, so that the Devils and mankind are in this alike.  
The Hebrew Preposition Min, is by some understood of mutation, by others of origination, but one is necessarily connexed with the other; of mutation in this sense, Who shall give (for so it is in the Hebrew) that is, Who can make pure, him that is impure? Who can change that which is naturally filthy? No man by his freewill, or power can; or else it is for the originals, and that doth seem the most genuine, for Job is speaking what belongs to every man naturally, and thus the sense is, From that which is unclean, none can bring that which is clean: Even as our Saviour saith in another case, None can gather grapes of thorns, or figs of thistles, Mat 6. 16. or as the Apostle James, A sweet fountain cannot send forth bitter streams, so neither can a bitter fountain sweet streams, Jam. 3. Now when it is said, Of an unclean thing cannot come a clean: Hereby Adam in his first Creation is excluded, for he was made holy, and came not out of that which was unclean; and also Christ is hereby excluded, for although he is said to be born of a woman, yet that was in a miraculous and extraordinary manner: As for the Dispute about the Virgin Mary, whose freedom from original sin, some have with great vehemency maintained, that seemeth not any ways probable, as is to be showed. It is also good to observe the emphatical expression in the word, Out of unclean thing, which implieth, That man by nature is all over sinful, in mind, will, affections; and the whole man, it is the unclean thing; even as Christ was called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the holy thing, because he was in every particular altogether holy.  
In the next place, you have the Answer, Not one. Some read this interrogatively. Dost not thou alone? as speaking to God, so the Chaldee Paraphrast. These make the sense to be, That God alone, and no other can deliver out of this uncleanness. Hence also some make that expression, Who can forgive sin, but God alone? to be an allusion to this place. For, as Aquinas saith, De frigido facere calidum est ejus quod per se calidum est, etc. Of cold to make hot, is the effect of that which is hot of its own nature: So of unclean to make clean, is the proper work of him, who is in his own nature pure, and essentially holy. The Septuagint they read it differently from others, who is free from uncleanness, nor a child, though he be but a day old. That which is most genuine is to take it negatively, as our Translators do, and hereby is demonstrated, That there is not one in all mankind born in a natural manner, but he is sinful, and polluted: This same is expressed more fully, Chap. 15 14. The Socinians give in their exceptions to that place; but I shall defer the consideration of them, till we take that to treat on, which doth evidently show, That man is so naturally sinful, that he drinketh sin down like water.  
From the Text observe, That every one by birth and natural descent is spiritually unclean and sinful.   

SECT. II.  
A threefold Uncleanness.  
TO inform us of this Doctrinal Truth, we may first take notice of a threefold impurity or uncleanness.  
1. That which is corporal and bodily, man being born so loathsomely, that even the Heathens have abhorred themselves, because of it, when they came into the world: it did so debase them, that even the highest did refuse those hyperbolical honours, which their flatterers would have put upon them. In the sixteenth of Ezekiel you have this bodily filthiness at large described, and thereby is represented the uncomely and impotent condition of the Church of Israel in her Infancy, to promote her own welfare, no more than a little Infant new born is able to help itself; Yea this place is allusively brought by some to describe our spiritual uncleanness: The child comes not more naked and polluted into the world bodily, than the soul doth spiritually, being denuded of the Image of God, and full of spiritual ulcers and fores, like a Job full of botches, like a Lazarus all over spiritually ulcerous, though few take notice of this, and lay it to heart.  
2. There is a typical and ceremonial uncleanness, such as was appointed in the Law, of which there were two sorts, one more heinous, and so did cast a greater and longer separation from the company of men, and the public worship of God: The other less, and so more easily purified, and that in a shorter space; and the former kind of uncleannesses, We read Levit. 12. That a woman upon her bringing forth a child was guilty of: Insomuch that in the legal dispensation, every woman that brought forth a child was to be separated so many days, as unclean to be kept from the public worship of God, and at last to bring an offering for to cleanse her. Now it's disputed, why God appointed such a law about a woman's uncleanness, and purification in bringing forth children. Although some, as Bonfretius and Grotius make it to no more signification, than of other impurities that were legal, yet Austin of old, and Calvin are very positive, that this was to inform them of the cursed and sinful estate, that the child was brought into the world with. The father and mother (saith Calvin) by this ceremony were taught with what humiliation and sorrow they ought to look upon that natural pollution, the infant was born in, and in his comment on the place, he insinuateth two Answers to those two Objections, that are made against the typifying of original sin thereby, as that this uncleanness and so purification, did belong to the child as well as the mother. For the Objectors say, It could not denote original sin, because it related to the mother only, and not to the child; but Calvin saith, it belongeth to both, and that by Luk. 2. 22. it may be proved. And Grotius preferreth those Copies which have the plural number, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their purification, relating to the child, as well as the mother: But Junius doth more probably think, it belonged only to the mother. Another Objection is, That the mother was longer unclean by a female, than a male, which if it were for original sin, would argue the female had more of it, than the male. To this, Calvin giveth this conjecture, That therefore there might be so much spiritual signification to the female, that so the defect in circumcision, the females not being to be circumcised, might be made up this way. But the difference of time is commonly attributed to a physical consideration; Howsoever these Answers be, yet Junius, as well as Calvin doth acknowledge, This was done, because of original sin, though he had actual sins also. As for the Virgin Mary, who offered according to the Law, when her time of purification was expired, Luke 2. 22. if it did relate to the child, as well as the mother, that did not argue Christ to be born in sin, no more than circumcision argued a duty of putting off the foreskin of the heart in him, but it was to fulfil all righteousness, he being now made subject to the Law. Not that such a ceremonial uncleanness is still under the Gospel-times, as some ignorant superstitious women think, for all such ceremonial Rites were abolished by Christ's coming into the world, only in the general, that Ceremony in the Jewish Church, did teach us the nature of birth-pollution.  
3. There is a moral uncleanness, and that is sin, which is a pollution of the soul, making it abominable and loathsome in the eyes of God; and this uncleanness is upon every Infant, though but a day, or an hour old; and of this uncleanness the Text speaketh.   

SECT. III.  
A Comparison between Man's Moral Uncleanness, and Levitical Uncleanness.  
TO understand the foulness of it, let us first compare our spiritual uncleanness with the worst legal uncleanness in the Law, even that of Leprosy, and we shall see, how fitly they agree. For  
1. The legal unclean, especially the Leper he was to keep aloof off from all men and company, even his wife and children (only such as were to provide necessaries for them) and to cry, He was unclean, unclean. In what a sad and miserable condition did such an unclean person apprehend himself to be, no body to come near him, none to have any civil commerce with him, but to sit pining and mourning alone? Thus ought every man in this original pollution, for by it he hath deserved to be deprived of every comfort, he is now cursed by the Law with all curses thereof, so that no creature in the world might give him any creature; The whole creation began to groan, as soon as man fell: Hence it is, that though we truly say, Every man, though in his natural condition hath a civil right to the comforts he enjoyeth, yet he hath not an holy and sanctified right, being not in Christ, so that what is our due by nature, as soon as we are born, is hell and damnation, the wrath and anger of God. Though we should beg here as Dives did in hell for a drop of water, it might be denied us; Oh miserable then and unclean man, who is thus to stand aloof off from all creatures and comforts, saying, Woe unto me, for I am unclean.  
2. The legal unclean person did make unclean every thing that be touched, whatsoever he laid his hand upon, that was presently made unclean; yea, as appeareth, Hag. 2. If he did touch any holy thing, he made that unclean, the holy thing did not sanctify him. Now is not this too true in every man, who is by nature spiritually unclean? The Apostle speaks this with evident conviction to all that will not wilfully shut their eyes, Tit. 1. 15. Unto them that are defiled and unbelieving is nothing pure. So than what a loathsome Leprosy of sin is upon every one by nature, that he defileth all he meddleth with; if he eat, he makes it unclean eating; if he work, he makes it unclean working; yea, if he prayeth, if he heareth, he makes it unclean and impure praying and hearing to him: Oh what a thunderbolt should this be in our ears! What a polluted wretch am I, that in all places, at all times, in every thing I do, have this uncleanness upon me!  
The uncleanness every man is born in, hath been partly considered, and a comparison made between every man in his natural estate, and the ceremonial unclean person in the old legal constitution. Now that we may be the more affected with this lamentable and woeful condition we are all born in: Let us consider it absolutely in itself.  
The uncleanness in the Text is not a natural or ceremonial, but moral uncleanness; For although with us in our common speech, and sometimes in the Scripture, uncleanness is taken more strictly for the pollution of the body in any unlawful way, yet it is here taken largely for sin in the general, and therefore to be righteous is the opposite to it, as Job 15. In this sense it is used, Zech. 13. 1. where a fountain is said to be set open for sin and uncleanness. Seeing therefore the holy Ghost doth pronounce us all by nature to be unclean, yea so unclean, that no power either humane or Angelical can make us clean; but it is God alone, that maketh grapes to grow of these thorns, or rather turns thorns into vines: Let us examine what is comprehended in this expression unclean.   

SECT. IV.  
What is comprehended in this Expression Uncleanness.  
FIrst, There is evidently declared the loathsome and abominable objects we are to God, as soon as ever we have a being. We are unclean, that is, filthy, loathsome, abominable, such as the pure eyes of God cannot behold with the least approbation: Hence Job 15. 16. man is called abominable and filthy, so that no Toad or noisome creature can be more irksome and loathsome to our eyes, than we are to God, while abiding in this natural pollution: God indeed when he made man at first, saw that all was exceeding good: If Adam had continued in his integrity, than there had the clean been brought out of the clean, than man would have been glorious and comely, thirsting after, and drinking down righteousness like water, than the imaginations of the throughts of his heart would have been holy and good, and that continually; but now we are become sinful, and thus polluted of our own making; It is from us, that of once clean we are made unclean; For although none but God can make the unclean clean, yet Adam by the liberty and mutability of his will, did quickly make the clean unclean: Oh then how deeply should this thought pierce us, that we came into the world abominable and loathsome in God's eyes! The object of his wrath and displeasure, finding nothing of that holy Image in us, which was at first put into us: Oh consider how great, and glorious, and powerful that God is, to whom thou art thus loathsome! If all men and Angels should abhor thee, it is nothing to this, that God abominates thee.  
Secondly, This also implieth, That we should be loathsome and abominable in our own eyes; that when we are grown up, and shall be truly informed upon what terms we come into the world, we should be as so many spiritual monsters in our own eyes. Job, you see here, though so godly a man, and who had such a glorious character given him by God himself, yet because of this doth loath himself. The ulcers and sores upon his body, for which he sat abhorring of himself upon the dunghill, seem not more to affect him then this spiritual vileness and loathsomeness that is upon him. It's observed, That though Herod and others have kept a festival Commemoration of their birthday, yet we never read that ever any godly man did so, (though Calvin saith, it's mos vetustus, and so not vituperabilis, because of the good use may be made of it) in the Scripture. Indeed the day of their death hath been celebrated and called their birthday, because then, and never till then did they begin indeed to live; And if Solomon, merely because of the miseries and vexations that do accompany this humane life, Eccles. 4. 2. praised the dead above the living, and he that never had been, that was not born, better than both: How much rather will this bold true, if we consider, how man is born in a sinful estate, and cannot but sin all the day long? Certainly, we may say, it had been far better thou hadst never been born, if not new born, if not delivered from this native filthiness, as if thou must have a being, better have been any brutish creature than a man, better be a Toad, a Tiger, a Serpent, than a man, if not washed by the blood of Christ from this uncleanness; For although we have cause to bless God that he made us men, rather than bruit beasts, in respect of natural considerations, yet in a theological sense, because they are not subject to hell and damnation, as man is, therefore their estate is not so miserable. For  
In the third place, In that men is born unclean, thereby is proclaimed, That he cometh into the world upon far more dangerous and wretched terms, than other creatures do. The bruit creatures they are not unclean; God doth not loath and abhor their young ones; They are not by nature the objects of his wrath, neither are they exposed to eternal torments, but thus is the sinful offspring of all mankind; Thou canst not see a worm crawling on the ground, thou canst not hear a snake hissing in the hedge, but thou mayest think these are not as bad as I am, these have no sin in their natures, God is not angry with these, as he is with mankind: For though History report of a devout man, who seeing a Toad fell a weeping, because of the goodness of God, who had made him a man, and not that Toad, yet upon the consideration of original sin, he might as deeply have mourned, because he was worse, than that Toad. Thou canst not see the fatted beasts driven to the slaughter, but thou mayest say, They are happier than I am, for they are killed, and there is an end of them, but I am a miserable and wretched man, born in sin, and if not cleansed from it, must necessarily perish to all eternity. Luther, while in the deeps, troubles and sorrows of heart, because of his sin, had this passage, Oh quoties optavi me vunquam fuisse hominem! He went from place to place, his heart aching and throbbing, crying out, Oh that I had never been a man! So that by sin a man is not only made like the beast that perisheth, but worse, for the beast perisheth totally, but so shall not he.  
Fourthly, In our natural uncleanness is declared our manifest similitude and agreement with the Devils themselves, that we and they are now under the same consideration, for man is naturally unclean, and the Devils have this appropriated attribute all along the New Testament for the most part, that they are the unclean spirits. The Devil is an unclean spirit, and man is unclean in body and spirit; Hence because of this natural pollution, we are all by nature the seed of the Serpent; The Devils is said to rule in us, and we are therefore under his Kingdom, for being not born in a state of grace, but of sin, we are therefore under his dominion; and upon this supposition even in Austin's time there were exorcisms used at the Baptism of Infants, which was not a Scripture institution, no more than giving honey and milk to the baptised child, which was very ancient, and yet now laid aside even by the Roman Church itself, that amongst other Rites in Baptism, they had this of exorcisms and insufflation, by which they signified, not that the child was possessed bodily with the Devil, but that it was under the power of him. This Austin instanceth in, to Julian the Pelagian, where he tells him, Ipse à toto orbe exufflandus esset, si huic exufflationi qua princeps mundi ejicitur for as contradicere voluist is; I mention not this to allow or commend that Ceremony, for it was an absurd one, though brought into the Church betimes, for it had been happy, if the Church always had contented herself, with the pure, plain and sole institutions of Christ, but to inform you, what even the ancient Church thought about Infants new born, that they were wholly under the power of the Devils. Yea the Heathens had some kind of confused knowledge about this (as in time may be showed) for they had a custom with them of expiating and cleansing of their Infants, as being unclean.  
Fifthly, This expression of uncleanness, doth denote our unfitness and unworthiness to come into God's presence, or to perform any holy duty, no more than a person full of his vomit or loathsomeness, or a man with the noisome plague fores, is fit to come into the presence of a great King: As the legal unclean person, was not to come into the Temple, or to touch any holy things; And this was typified in Adam, when he was cast out of Paradise, and flaming swords set to keep him out, all this denoted, That God had excommunicated Adam, and (as it were) all mankind in him, so that now they have no fitness or decency, no worth or suitableness to any holy duty. And certainly, this should deeply humble us, yea at this our hearts should tremble and move out of their places, to consider, that though none need God more than we do, none have more need to pray incessantly to him, yet such is our pollution, that we are not fit to pray, or to draw nigh to God, yea, our duties, while performed by us, in this our original condition, are a provocation to God, and they become new sins; for if no clean thing can be brought out of an unclean, than no clean prayer, no clean holy duty can come from thee, who art unclean. It is true, though we are thus polluted, it is our duty to pray; by our original Apostasy we are not freed from God's commands, we are bound to pray, and to pray with as holy and heavenly frame of heart, as Adam in his integrity, but though it be our duty, yet we have lost all power and ability: Yea, and besides this, there is an unfitness and unworthiness, even as when the frogs crept into Pharaoh's chamber: And to this Bernard alluded, when he called himself, Ranuncula repens in conspectu Dei, How dare such a loathsome frog as he, creep into the presence of so holy a God? Certainly, if the Angels, though without any such blemish, yea not having the least spot, do yet not cover their feet, but their faces, the noblest part (as it were) because of the glorious and holy Majesty of God, how much more must sinful and unclean man? Isa. 6. When the Prophet had beheld God in his glory, he crieth out, though a regenerated man, Woe be unto me, for I am of pollutea lips! This made him afraid to make mention of God: How then may every natural corrupt man, cry out, Woe be to me, for I am not only a man of polluted lips, but also of a polluted mind and heart!  
Sixthly, This title of being naturally unclean, maketh us to be in the most immediate 〈◊〉 to God that can be. To say, Man that is born of woman had been miserable, frail, subject to dangers and outward evils, would not have denoted any immediate opposition to God, but calling him unclean and unholy; This showeth, that we are by nature in direct contrariety to what he is, for he is by nature pure and holy, yea it is that glorious Attribute which makes all others glorious, because his Wisdom is holy Wisdom, because his Power is holy Power, therefore it's admirable Wisdom and Power; Hence those Angels, Isa. 6. of all the Attributes of God single out that to celebrate, when they cry out, Holy, holy, holy; Now man is born unclean and unholy, being herein directly contrary to God: So that though man be endowed with many natural perfections, yet this original uncleanness defileth them all; he hath reason, but it's unclean reason; he hath an understanding, but it is an unclean understanding; he hath a will, but it's an impure and unclean will; So that of all the several Arguments, which man hath to humble him, he may choose out this, as the chiefest of all, crying out, unclean, unclean, unclean, why is it that upon the discovery of this contrariety to God, we do not more abhor ourselves?  
Seventhly, This attribute of uncleanness, proclaimeth the absolute necessity of God's grace, and of Christ's blood, for these only can make us clean. Did a man truly consider, how it is with him in regard of his birth-estate, he would tremble to stay an hour in it, he would neither eat, drink, or sleep, till he be delivered out of it; for being wholly unclean, he can never, while so, enter into the kingdom of Heaven: So that as no legal uncleanness was removed, but with some sprinkling and washing, much less can any moral uncleanness be washed away without Christ's blood; therefore that is said, to cleanse us from all our sins, 1 Joh. 1. 7. and without shedding of blood there is no remission of sin, Heb. 9 22. Oh than this natural uncleanness should teach us highly to esteem Christ's blood, for we could never weep water enough, though our heads were fountains to wash us, nothing can get out this spot, but Christ's blood! and this every Infant, though but a day old needeth; Christ's blood than must purify us, else we perish, and with this also there is requisite grace, both justifying and sanctifying, for these also tend to the cleansing of us; Justification that is partly a cleansing and awashing away of our iniquities, as God promiseth, Zech. 13. 1. He would set open a fountain for sin and uncleanness; a fountain, so that there is plenty and fullness of grace to wash away this filthiness. Thus also Ezek. 36. 25. I will sprinkle clean water upon you, and ye shall be clean from all your filthiness. Besides this, there is also grace sanctifying necessary, and this is a formal internal cleansing of us; so that because of this work of grace, we are made clean, yet not so, but that we need some washing daily, as Joh. 13. 10. He that is washed, needeth not save to wash his feet, for this uncleanness will not in this life be quite taken away, but is like that of the Leprosy, which stuck so to the walls of the house, that though it were scraped off, yet it would rise again, and so could not be removed, till the very house was demolished. Thus while death lay this house of clay in the grave, there will always be some uncleanness adhering to thee.  
Use. Of Instruction. Can none bring a clean thing out of an unclean? Then this showeth, That those who from the youth up, have lived civil, ingenuous and chaste lives, are not to rest in this, for thy nature is foul and loathsome, as well as of all others, though thy life may be cleaner. The Snake hath a glistering skin, though she hath a poisoned body: Thus thou hast a defiled soul, an heart full of filthiness, though thy outward conversation be unblameable. Certainly, if an Infant but a day old be thus unclean, and needeth the blood of Christ to cleanse it: Dost thou flatter thyself with ingenuity and civility? Thou hast not less sinfulness and guilt in thee, than a child new born, yet that is a child of wrath, till cleansed: Oh then be 〈◊〉 of thy condition.   

SECT. V.  
Objections against this natural Uncleanness, answered.  
THe Doctrine of our natural uncleanness and sinfulness by traduction from Adam, being established out of these words, we come to answer some Objections; That as the shaking of the Tree, makes it root faster and deeper, so doubts about it, when cleared, may the more confirm us.  
The first Objection, which I shall bring, seemeth in express terms to deny any such uncleanness, at least to Infants of believers: So that it should seem, Because believers are clean; Therefore their children are brought clean out of them. The place that gives fuel to this Argument is known, being much vexed and discussed in these days, especially in the controversy about Poedobaptism, it is 1 Cor. 7. 14. Else were your children unclean, but now are they holy; where it is positively said, That the children, though but of one believing Parent, are not unclean, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that answereth the Hebrew word in the Text; yea the contrary to this is affirmed, That they are holy.  
I shall not range into all the controversal Disputes about this point, only in the general we may say, That this place doth not at all contradict my Text, for Job saith, That by nature none can bring a clean thing out of an unclean, but if God by grace doth it, that doth not oppose Job; yea, we told you, some render the later clause interrogatively; Art not thou he alone, viz. that can bring a clean thing out of an unclean? Certainly, though no humane or Angelical power can thus sanctify, yet God can; For, what do all those glorified Saints in Heaven made perfectly holy, but proclaim this, for they were once unclean, and impure, but now God hath made them fully clean without the least spot or blemish? Thus there is no contrariety between these two Texts, for one speaketh of what we are in a natural way, the other, what some are by a gracious and supernatural way.  
But yet in the second place, It's good to have a more thorough discussion of these words, though not so amply, as polemical Divines have enlarged it; and the rather, because the Lutheran Divines do boldly and peremptorily charge it upon the Calvinists, as if they denied original sin in all the children of believers; And although they cannot be ignorant in what sense the Calvinists do explain this holiness of believers children, yet they constantly calumniate in this point, as if something would stick upon them howsoever.  
Therefore in the third place, there are three or four Interpretations, that are competitors about this Text.  
The first is of those, who by uncleanness do mean a spurious bastard-brood, and by holy, a civil sanctity, as it were, that is true and legitimate; as if the Apostles meaning was, in answering the doubt of a believer, Whether they might continue in marriage with unbelievers (for in Ezra's time, all the Jews that had so married, were commanded to put away their wives?) did inform them, that their marriage would be lawful, otherwise their children would be bastards, but they were legitimate. Thus the Lutherans generally some of the Ancients are alleged also, and Musculus upon second thoughts cometh off to this Interpretation, confessing he had formerly abused it against Anabaptists. But this might easily be rejected, if it were our business in hand: For,  
1. Marriage even among Heathens, is true lawful marriage, and their children are legitimate; for although their very marriage, as all things else are unclean to them in a sanctified sense, because they are impure, yet marriage in itself is a lawful thing to them, so that it is not to be judged fornication. And  
2. The Apostles argument would not conclude, for those that doubted, whether their marriage was lawful, would also have doubted, whether their children were legitimate, and therefore this could not be an argument to prove their marriage lawful.  
In the second place, There are some who understand this holiness of inward true inherent purity; so that their judgement is, that the Apostle saith, all godly parents have holy children, and if it fall out otherwise in some cases, they say, it's an indefinite, not an universal proposition, which if it be true, for the most part, it is enough; but experience seemeth to confute this; Neither is believer here taken strictly, for one who did in a saving way believe, but largely for one that did profess faith in Christ, and therefore is opposite to an Infidel; Now all that were not Infidels, were not presently, truly godly, though they did believe, as some are said, Joh. 2. To whom yet Christ would not commit himself.  
3. Therefore there are those, who understand this of Heathenish uncleanness and Idolatry, and so they say, One born of believing Parents, is free from that, especially, if we do regard the hopes that are in his education: Therefore some expound this holiness only in respect of the designing and dedicating of such unto real holiness. Hence Estius he understands this, De filiis adultu, of children grown up; For it may be supposed, That if the unbelieving husband will not leave his wife, but abide with her, that therefore he will yield to her, and let her educate her children in the faith of Christ, and be no enemy, or opposet, thereunto; and 1 Pet. 1. 3. is brought to expound this place; so that they make this holiness to be only quoad spem, and disciplinam; For the believer may by an holy godly life, gain both the unbeliever and the children; and thus Hierom is said to answer a Question proposed by Paulinus, concerning this place; Lapide consents to this, and opposeth Calvin and Beza concerning this foederal holiness, as also Tirinus on the place, because the Church is not like a civil Commonwealth, but is a supernatural Society, saith Lapide; This is no Reason; for though it be a supernatural Society, yet God may give what spiritual privileges he pleaseth to them and theirs; and therefore Salmeron, he understands this holiness of a Church-holiness, that they are esteemed children of that; And in his Comment on that place, brings that Promise, which the Calvinists use to do, I will be thy God, and the God of thy seed.  
Hence the fourth and last Interpretation, which is justly deemed most genuine and orthodox, is to expound this holiness of a Covenant and foederal holiness, of a Church-priviledge, That being born, though but of one believing parent, yet they are not unclean, as Heathens and their children, who have no right or claim to any Church-Ordinance, but are holy by the gracious favour and Covenant of God, who taketh in believers and their seed. When parents are taken into the Church, their children also, or Infants are received in with them, not that all are made internally holy, only they have a right to Church-membership; and therefore the initial sign ought not to be denied to them: So that the hope of godly education, or to be candidates of the true faith, is not enough, but both are requisite, as Tertullian of old mentioned, both seminis praerogativa, and institutionis disciplina: Though therefore children of both, or one believing parent, are in this sense clean and holy, yet by nature they are unclean; neither doth this external holiness deliver them from inward contagion; Yea, suppose some should be regenerated in the very womb, as John Baptist was, yet this Text holdeth true in him; for he was by nature unclean, he had not the holy Ghost by natural descension from his parents, for then all children should be so sanctified, but it was God's grace and power that made him clean of unclean; John Baptist therefore was conceived in sin, and by nature a child of wrath, but the grace of God made him clean, yet not totally and perfectly, as if no uncleanness was in him; for even Job, though in so high a degree sanctified, yet speaks this truth in the Text, to himself as then, and at that time considered, not to what he was once before his conversion, but even in that renewed estate he was in, if God should cast his eyes upon him, and judge him with severity, he would find much uncleanness adhering unto him.  
The second Objection is propounded by Socinus, 
Object.  who saith, It cannot be conceived, that one actual transgression of Adam should infect the whole nature of man, one Act cannot contract an habit of sin: So than he saith, It's impossible that one sinful act, should all ever defile Adam, and make him totally sinful, much less that it should infect the whole nature of man. And the Remonstrants they pursue this Argument, If (say they, Apolog, pro Confessione exam. Cens. cap. 7. pag. 85.) that one act of sin did expel all grave in Adam, than it did it, either quatenus peccatum, as it was a sin, and if so, than every little sin the godly man commits, much more gross sins would cast him out of all grace, would root out the seed of God in him, which yet (say they) the Calvinists will in no wise endure; Or it cometh so from some peculiar ordination, and divine appointment of God; If so, they bid us, bring out that order, and manifest such an appointment, that one sin only should deprive a man of the whole Image of God, when now one sin doth not, or cannot extirpate the habit of grace; but every godly man hath sin and grace also in him.  
To this many things are to be answered: 
Answ.   
First, That it is a vain and an absurd thing to give leave to our humane reasonings, that such a thing cannot be, when the event discovers it is so. It is plain, That upon Adam's actual transgression he was deprived of the Image of God he was created in. Adam therefore having lost that spiritual and supernatural life, we need not curiously dispute, how one stab, as it were of sin could kill him; Certainly, even the least sin is present poison, and would kill immediately, if God's grace did not prevent.  
Secondly, That one sin may suddenly deprive the subject of all Grace it hath, appeareth plainly in those Apostate Angels, Did not the first sin? which was in them a thought or an act of the will, (what it was it is disputed) Did not that immediately throw them out of their divine and blessed Habitations? And by that one and first sin, was not a glorious Angel made immediately a black Devil? It is true indeed, We cannot say the Devils have original sin, In this sense, As if because when the first Angel sinned, all the rest sinned in him, as if all their wills were bound up in him; No, They all stood upon their own bottom, they all sinned personally and voluntarily by their own actual transgression, though happily it might be by imitation and consent to him that first sinned; yet for all this, we see plainly, that in every Apostate Angel, one sin was enough to deprive him of all the good he had, and to fill him with such inveterate enmity to all goodness, That the Devil, though of such natural light in his conscience, yet is not able to do one good work, or have the least holy thought.  
Thirdly, Sin doth expel grace, both formally, or (as some call it) efficiently and meritoriously also; it expels it formally, as darkness doth light, as diseases do sickness, or death, life, and meritoriously deserving, that God should deprive us of all holiness, and deny any further grace to us. The Remonstrants they call this folly and absurdity, to say, Sin expels grace actually and meritoriously also; For if it do actually, what need is there of meritoriously? If a man actually put out his eyes, it's absurd to say, he deserveth by that to have them put out; Or if a man wilfully throw away his garments, making himself naked, that he deserveth to be naked. But these instances do no ways enervate this Truth; for in that sin doth thus actually and meritoriously also deprive us of grace, we see the heinousness of it; one showeth, how sin is in its own self like poison that presently kills, and the other, how odious it is to God, that if it did not of itself deprive us of spiritual life, yet it doth so provoke God, that because of it, God would not continue his daily grace to us. Besides, though sin doth formally expel the grace that is inherent in us, yet God's grace without us, his preventing cooperating and continuing grace, without which we could not abide a moment in the state of grace, that it chaseth away meritoriously only; So that Adam in his first sin did both chase away the Image of God in him, and deserve, that God should withdraw his assisting and preserving grace, without which he could not have continued in his good estate; yea, sin doth so meritoriously expel grace, that could Adam by his own power, have immediately recovered himself, and instated himself into the condition he was in, yet he deserved for that former transgression, that God should have outed him of all: As they say, A man that hangeth himself, if it were possible 〈…〉 to live presently again, the Law would adjudge him to death, for 〈…〉 of himself.  
Therefore in the last place, you see, why every sin in a godly man, no, 〈◊〉 it be a gross sin, doth not immediately deprive him of all grace, as we see it did in Adam, and the Apostate Angels: Not that sin in itself would not do so in them, as well as in those, but because God entered into a gracious Covenant and Promise with every believer through Christ, to perpetuate his interest and union with him; so that if he fall, he shall have grace to recover himself, neither will every spark of grace within him be suffered wholly to be extinguished, although in Adam there was a peculiar reason, why his sin did infect all mankind, because (as Aquinas saith well) Adam in quantum fuit principium 〈◊〉 naturae habuit rationem causae universalis ex Adam, in that he was the 〈◊〉 of mankind, was a kind of universal cause, and so by his corrupt act, all mankind was corrupted.  
Use Of Instruction, That nothing more is requisite on our part to be partaker of Adam's sin, and to be made unclean, but natural generation and descent from Adam; It's true, there is on God's part also a Covenant, and his imputation, otherwise Adam's sin would not have been ours, no more than other parents; but on our parts, there is no other way of conveying it, but by natural descent from him, whereas to be in Christ, and to partake of his divine benefit, there is required a supernatural work upon us, a spiritual insition, and incorporation of us into Christ, but to be a sinner in Adam, our very being born in a natural way, before we are able to know, or will any thing, or to discern the right hand from the left, is enough to entitle us to it: Oh then with what shame, sorrow and holy confusion of face, should we think of this our natural uncleanness! How vile and loathsome should we be in our eyes? Oh the distance and contrariety that is between so holy and pure a God, and thou an impure and unclean wretch? If our righteousnesses are menstruous rags, how abominable then is our real iniquity?    

CHAP. XI.  
A Fourth Text to prove Original Sin, opened and vindicated.  

SECT. I.  PSAL. 51. 5. Behold, I was shapen in iniquity, and in sin did my mother conceive me. 
THe sad occasion of this Psalm is plainly set forth in the Inscription, David a godly man, after Gods own heart, a Prophet, a King, who had been exercised under several afflictions, yet when arrived to peace, plenty and ease, falls into those foul sins of Adultery and Murder, which later was contrived with much deliberation, subtlety and bloodiness; Yet after some security in this sin, being admonished and awakened by Nathan, he reputes and bitterly bewaileth these transgressions. So that in this Psalm is described a form for every Prodigal, repenting, and coming home to his Father; That David was only in a Lethargy, or Apoplexy, not quite dead, that the seed of grace, was not wholly extinct in him, is sufficiently proved against the Arminians by the Orthodox, though they deride, saying, The Calvinists Elect persons; The Albae Gallinae filii, They may do any thing, commit any sin, and nothing will hurt them; But this is to mock and scorn at that special Covenant of Grace in Christ, made to those who are given to him by the Father; and indeed such present melt and remorse of soul, upon Nathan's admonition, without any rage, malice, or fury at the Prophet, who rebuked him, intimate, That the seed of grace was not quite overcome within him.  
For the Psalm itself, that is Supplicatory, wherein David wrestleth in agonies with God, for to obtain mercy, using several Arguments; One from the Mercy, yea the multitude of mercy, that is in God: Another is, from the confession and deep sense of sin in his soul, he acknowledgeth it, and it is always before him, he never puts it out of his memory: Whither soever he goeth, and whatsoever he is doing, still his sins are (as it were) so many Devils appearing in horrid shapes before his eyes.  
A third Argument is in the Text, from the aggravation of those actual sins he committed; They were not sins to be considered merely in themselves, but from the cause and root whence they sprang, even the defiled and corrupt nature that was in him, it being not so much those actual, though so horrid sins that made him so guilty, as that they did flow from such a defiled fountain within him: Thus he aggravateth those actual sins from the root and cause within him; For although he was regenerated, and so delivered from the dominion of original corruption, yet it was with him, as with Paul, The Law of sin did still war within him against what was good, sin dwelled in him still, and was apt upon all occasions, like a Dalilah, to betray him into the hand of the Philistims, into the power of some soul transgressions. It is true, some have thought, that David speaks this to extenuate and lessen his sin; as if his meaning had been, Lord, it's true, I have committed these foul sins in thy sight, but they are the more venial and pardonable, because my nature is corrupt: It is no wonder, that being not an Angel, or a man in integrity, as Adam, or confirmed in grace, as the glorified Saints in Heaven, but the son of corrupted Adam, that I have thus tumbled into the mire; And it cannot be denied, but that this truth of our original corruption may be pleaded, both for aggravation to punish, and also for pity to spare: Hence Gen. 6. 5. Because every imagination of man's heart, was only evil, and that continually, therefore God was provoked to destroy the world by water, yet Chap. 8. 21. the very same thing, viz. because a man's heart is evil from his youth, is made a reason, why God will not smite the earth again with such an universal destruction. But it seemeth far more genuine and consonant to David's scope in this Psalm, to make these words by way of aggravation; for David is humbling and debasing of himself, desirous to justify and clear God, and therefore he layeth himself as low, as possibly he can, digging into the very bottom of all that evil, which cleaveth to him.  
In the words therefore we may take notice of the matter confessed and acknowledged with the introductory particle, to make it more considerable. It is not an ordinary or slighty thing, he is to speak of, and therefore he begins with that note Behold; This Ecce may be called the Asterisk of the holy Ghost, or the Bible's nota benè; It is commonly used either for Attention or Admiration, or Caution; and it may have this three fold use here.  
For Attention, the matter being of so great concernment, so little minded or believed by most men; for David doth not speak here, as if it were his particular case alone, as if none were born in iniquity, but him; yea, rather it followeth, if David, though so eminent and godly, so blessed by God, was yet born in sin, than no doubt, but all others are likewise.  
Again, It may be a note of Admiration, because of the mysterious depth of this original defilement: It is unsearchable, and the more he considers of it, the more amazed and astonished he is; even as David at another time, Psal 19 crieth out, Who can understand his errors? when he hath set himself with his whole might, to sathom all the evil that is in him, yet he cannot do it: Hence Jeremiah, Chap. 17. speaking of this deceitful and desperate heart of man, because of the native pollution of it, saith, Who can know it? And then answers, It's God alone that searcheth it, God knoweth the depth of all that evil, which no man can reach unto.  
Lastly, It may be a note of Caution [Behold] and take heed of it; for you see even David betrayed by it, the holiest man that liveth may quickly and suddenly fall into the most enormous sins, because of it.  
In the next place, we have the thing itself confessed, and that is in two things.  
He was shapen in iniquity, that is the first: The word is many times applied to the bringing forth of a child, and doth properly signify to bring forth with sorrow and pain; Hence some render it, I was born in iniquity, and so it may very well be translated; but if we render it shapen, or form, than this showeth, That in the forming of the parts of the body, and disposing of it for animation, even then sin is there initially; so that before we are born, as soon as that mass is enlivened and animated, so soon is original sin in a man.  
The other expression is, That in sin did his mother conceive him; The Hebrew word is, Did warm him, or nourish him; So that this doth not so much relate to the actual conception, as to that whole time his mother did bear him in the womb, all that while this pollution was in him. Hence Aquila renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which though happily some might think it a fault in writing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet there are those, who make that word emphatical, and say, it's a metaphor from the fowl, that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pica, the Pie, that while building of her nest, is with great vehemency and violence compiling of it, breaking off the tops of twigs, and flying from place to place, as if some inward heat did transport her▪ Others make it to signify a multiform appetite from the colour of that Bird. Well, howsoever it be, the word from the Hebrew is to be extended to that whole time, the child is carried in the mother's womb, being warmed and nourished there; So that not only, as Ambrose of old, we may say, Hominis ortus in vitio est, a man's birth is in sin, but as soon as ever that mass of flesh in the womb is informed and animated, so soon it becomes sinful. It is true indeed, the parts of the body are along while in forming before the soul be inspired, and sin is not properly, till the soul be united to the body, yet because that is part of man, and tends to it, we may say sin is there inchoatively and imperfectly, because it is in tendency to make up man, and therefore it was, that Christ being to be man, yet without sin was to be conceived by the holy Ghost, The very corpulent substance of the Virgin Mary, from which his body was made to be purified and sanctified by the holy Ghost.  
In the last place, we are to take notice, in what he is thus form and born, and that is also in two words, Gnanon and Cheteh, both which signify, that which is truly and properly a sin: So that it's plain, when David could have no actual will, or consent of his own, yet then sin and iniquity was truly in him. This place therefore is very evident and unanswerable, to prove this, That all by nature are born in sin. The Fathers of old, before Pelagius arose did expound it so, and generally after Austin's time; The Popish Interpreters also grant it a clear place to prove this truth; yea, the Rabbins, they from hence also prove original sin, and say, it hath seven names in the Old Testament, whereof two that they mention, viz. The foreskin of the heart, and an heart of stone, are without all doubt applicable unto it: Insomuch that they who deny this Doctrine, in these days, must needs wilfully put a veil before their eyes.  
It is true, Clemens Alexandrinus hath a passage, which would seem to enervate the force of this place, which the late Writer (Vnum necessary. pag. 395.) maketh use of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Lib. Stromat. 3. sub finem) But how much his Authority herein is to be regarded, appeareth, in that he maketh the mother (here spoken of) to be Eve; he calleth his mother Eve prophetically, saith he (though happily that doth hint something of original sin, else why should he name Eve?) Besides, this Clemens doth a little before, speak strangely, which passage is taken notice of by the same Author, as speaking home to the point, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Let them tell us, Where an Infant did fornicate? Or how he who had done nothing could fall under the curse of Adam? Bellarmine thinketh these words to be the objection of Heretics, and truly those books do well deserve their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for there is so much confusion, we can hardly tell when the Author himself speaketh, Some would interpret him of actual sins, but the learned Vossius (Histor. Pelag. l. 2. pars 1. pag. 160.) saith Clemens did not fully understand the Doctrine of original sin; And Coccius (Tom. 2. Artic. 2.) the Catholick-Treasurer, from this very passage, saith, Clemens parum novisse de peccato originali videtur.   

SECT. II.  
Objections against this Ineerpretation answered.  
BUt let us hear, what is objected by the Adversaries to this clear Text? And  
First, 
Object.  It's said by some, That David doth not here bewail his own sins, but his parents in begetting of him, as if it was their sin he acknowledged, and not his own.  
This is a miserable shift; 
Answ.  for, First, David was not begotten in adultery, neither were his parents unlawfully joined together, therefore in begetting of him, they did not sin; for Marriage is honourable, if the bed be not defiled with adultery or fornication: Therefore if Adam had stood in the state of integrity, there would have been procreation of children; so that his parents did no more sin in this, than in eating and drinking, or any other lawful act God hath appointed, either for the propagating of the species, or conservation of the individuums.  
Secondly, This Interpretation is against the scope of David in this Psalm, which is to debase himself, to humble himself from what is in him, not what is in others, I will acknowledge my sin, and my iniquity is always before me, and so proceedeth to bewail this original, or birth-sin.  
Thirdly, If his intent were to confess his parents sins, why doth he instance in his mother only, In sin did my mother conceive me? he saith, Why did he not rather bewail the sin of his father, who begat him, who would have been a greater sinner, than his mother in that matter, if it had been a sin at all?  
Lastly, It's good to take notice of what Bellarmine, in the Exposition of this place, though a Papist saith, It may be to prevent such calumnies, that future Heretics would raise, the holy Ghost in this Text would use no word, that did properly and directly relate, either to the father's begetting, or the mothers immediately conceiving thereupon, for this might seem to attribute sin to that, which yet is of God's appointment, and if true, would necessarily condemn marriage, as unlawful; So that as he observeth, The words do properly relate to the child afterwards in the womb, when form and nourished there.  
A second Objection is, 
Object.  That what David saith here is hyperbolical. Thus the Socinians, David doth not mean, as if he were born in sin, but doth hyperbolically aggravate his wickedness, in that from his youth up he did quickly fall into sin, and they compare two places (amongst others) Psal. 58. 3. Isa. 48. 8. where wicked men are said to be transgressors from the womb.  
But first, 
Answ.  Seeing David intends to abhor himself before God, there is no sense to go from the plain words, otherwise we might turn all the Scripture into tropes and figures, and so make no certainty at all; And as for those two places, they confirm this Text, for how come men to be transgressors from the womb, to act wickedness so early, to sin as soon as ever they are able to act any thing? Doth not all this demonstrate they were born in sin?  
Besides, those places are not parallel, for they speak of the facts of men after they come out of the womb, and in such particulars an Hyperbole may sometimes be admitted; but this relateth to David while in the womb, and not to his own action, but that wherein he was passive.  
Lastly, Another Socinian saith, It is to be understood of actual sins, and not original, because it is in the Plural number, whereas original sin is but one.  
The Answer is, That indeed the Septuagint, and so the Vulgar Latin they render it in the Plural number, in iniquities, etc. And thereupon it's disputed by the Schoolmen, Whether original sin be one or more sins? Some (though but few) say, it's more; Others, but one, and excuse their vulgar Translation, by saying, that it may be called sins in the Plural number, because it is the root of many, or because it being a body of sin, hath (as it were) many parts and members. Arminius likewise among other exceptions, brought this against their public Catechism, because it said Innata peccata in the Plural number, as if original sin were many sins: But all this Discourse is needless, for in the Hebrew it is in the Singular number, and so our Translators render it, and that David cannot mean actual sins, is plain, because he was born in this iniquity he speaketh of.  
The Text then thus vindicated, first from the note of Attention, [Behold.] Observe,  
That the true Doctrine about original sin, is not only to be believed, but we are diligently to meditate and consider about it. Behold (saith David) I was shapen in iniquity, etc. Great will be the spiritual advantage, that a man may reap hereby; but because I have mentioned many already, I shall now name but two or three, not spoken before.   

SECT. III.  
More Advantages accrueing from the Belief and Meditation of this Truth.  
FIrst, The man who deeply considers this, he will dwell at home much, he will much commune with his own heart, his work will be to rectify his inwards much, to attend more to his heart-work. Alas, how many do you see spend all their time in disputes about Religion in quarrelings and strises about this opinion, and that opinion, whereas if he were deeply sensible of that wound upon him by original sin, and how his whole soul is out of order, he would presently give over that way, he would say, I have greater work in hand, I have more necessary business to do? If a man's house were on fire, he would give over any disputes he had with his neighbour, and go presently to quench that: Thus the Pilot, when the ship is leaking, he would not attend to needless cavils, and in the mean time endanger his Ship; when thy vitals, yea thy very heart is diseased, thou standest disputing about the cure of thy finger's end: Oh how much better were it to be searching into your hearts, diving into the bottom thereof, then to spend thy time in useless disputes!  
Again, If we did meditate on this more, We should not be so forward to judge and censure others, to be always meddling and talking of other men's infirmities, for we should find ourselves had enough at home.  
Yea further, When men accuse in, and falsely slander us, charging this sin and that upon us: Now though we may bless God, and appeal to him, because of our innocency, yet we must withal confess, that if men knew all that stirreth in our hearts, as God doth, they would abhor us: Even Socrates, though an Heathen, when he was told, how men reviled him, What would they say (saith he) if they knew all by me? Certainly, there is no godly man, but loatheth himself more in God's eyes, because of this depth of pollution within him, than all the world can despise him, he is not more abominable in their eyes, than he is in his own.  
Lastly, Hereby a godly man is provoked to walk with more fear and trembling, because David had this birth-sin, therefore was he so quickly tempted to those foul sins: Oh if God should not keep down, and by his Spirit mortify this body of sin, it would quickly break out even into a very hell! Thou carriest therefore fit fuel for any sin: Oh take heed, how thou comest near the fire of any temptation!   

SECT. IV.  
That we are sadly to bewail, and be humbled for this Original Sin all our days.  
WE have considered the Introductory Note of Attention, and now proceed to the Matter itself, which is acknowledged and bewailed, and that is not actual sin, but the sin he was born in, even before ever his understanding and will, could put forth any actions. David (you heard) doth not here hyperbolise, he speaks it not only humiliter, but veraciter; he doth in his own experience, find that there is such a bitter root within him, such a corrupted nature, that if left to itself, would immediately flame out into most accursed and abominable transgressions; and therefore David knowing, that the strength of all his actual sins, was in this original, he composeth himself in a serious and affectionate manner to acknowledge that.  
That we are not only to believe there is such a thing, 
Doct.  as original sin in us, but we are sadly to bewail it, and to be humbled for it all our days.  
This is not a truth in Divinity, that is to be in a speculative and barren manner disputed about, but we are to descend into our own hearts, to discern the woeful and bitter effects of it upon our own souls: It is not enough for you to be of this saith, That there is original sin, that it is the sin of the whole world, and of all mankind; but you are to take notice of, and to be affected with that particular and proper original sin, which difsuseth itself over thy whole man: Original sin is not one sin, as there is one Sun, and all partake of the light of it; or like one Intellectus agens, as some Philosophers dreamt, but it is in every man that cometh in the world, every one that is born hath his birth-corruption; Therefore David doth not speak of that iniquity, as it is in all mankind, but as it was his case, and as he was born in it: So that it is not enough for you to say, It is true, it cannot be denied, but that all are sinful by nature, but you must come home to your own heart, you must take notice of the dunghill and hell that is in your own hearts. Thus the Apostle Paul, as you heard, Ephes. 2. 3. to humble them, and to lay them low, that they might see all the unworthiness and guilt that was upon them, before the grace of God was effectual in them, he informeth them not only of those gross actual impieties they had walked in, but that they were by nature the children of wrath. But you may see this duty of bitter and deep humiliation, because of original sin, notably expressed in Paul, Rom. 7. most of that Chapter is spent in sad groans and complaints, because of its still working and acting in him. It was the sense of this, made him cry out, Oh miserable man that I am? Dost thou therefore flatter thyself, as if there were no such law of sin prevailing upon thee, when thou shalt see Paul thus sadly afflicted because of it? Therefore it is, that I added in the Doctrine, We are to bewail and acknowledge it all our lives; For Paul speaks here (whatsoever Papists and Arminians say to the contrary) in the person of a regenerate man, Who did delight in the Law of God in the inward man; and yet these thorns were in his side, Original sin in the lusts thereof, was too active, whereby he could not do the good he would, and when he did, he did it not so purely and perfectly, as he ought. So that you see, the work you are to do, as long as you live; Though regenerated, though sanctified, you are to bewail this sin, yea none but the truly godly do lay it seriously to heart. Natural men, they either do not believe such a thing, or they have not the sense of it, which would wound them at the very heart; Therefore we read only of regenerate men, as David, Job and Paul, who because of this birth-pollution, do humble themselves so low under God's hand. But let us search into this truth.   

SECT. V.  
Which needed not to have been, if Adam had stood.  
FIrst, Take notice, That had Adam stood in the integrity God made him in, had he preserved the Image of God for himself and for his posterity, than there had been no occasion, no just cause for such self-abhorrency, as doth now necessarily lie upon us. Adam did not hide himself, and run from God, neither was he ashamed of himself, till sin had made this dreadful breach; In that happy time of man's innocency, there was no place for tears or repentance; There was no complaining or grieving, because of a Law of sin hurrying them, whither they would not, than Adam's heart was in his own power, he could joy and delight in God, as he pleased, but since that first transgression, there hath become that grievous ataxy, and sad disorder and confusion, under which we are to mourn and groan, as long as we live, for as we necessarily have corruptible bodies which will be pained and diseased, as long as we are on the earth, so we have also defiled and depraved souls, which will always be matter of grief and sorrow to every gracious heart, so that they must necessarily cry out, Oh Lord! I would fain be better, I desire to be better, but this corrupted heart and nature of mine will not let me! The Socinians, who affirm, That Adam even in the first Creation, had such a repugnancy planted in him, and a contrariety between the mind, and the sensible part, that this prevailing made him thereby to commit that transgression, do reproach God the maker of man, and make him the Author of sin: So than this necessity of confession, and acknowledgement of our native pollution, was not from the beginning, but upon Adam's transgression.   

SECT. VI  
We must be humbled for a twofold Original sin, and seek from Christ a twofold Righteousness.  
SEcondly, When we say, That original sin is to be matter of our humiliation and sorrow, we must understand that twofold Original sin heretofore mentioned, viz. Adam 's actual sin imputed to us, and that inherent or indwelling sin we are born in; For seeing the guilt of both doth redound upon our persons, accordingly ought our humiliation and debasement to be; Yea, Piscator thinketh David confesseth both these in this verse: In the first place, In iniquity was I shapen, or born, as he interprets it, viz. in Adam's iniquity; And in the second place, in (or with, for so some render it) sin did my mother conceive me, which is to be understood of that imbred pollution; howsoever it be, here it is plain, Rom. 5. that the Apostle debaseth and humbleth us under this twofold consideration, first, That we all sinned in him, there is the imputed sin: And secondly, That by his disobedience we are made sinners, there is our birth-sin: So that those who would hunger and thirst after Christ, finding a need of him, must seek for a twofold benefit by Christ, answering this twofold evil; First, the grace of Justification, to take away the guilt of all sin, and then of Sanctification, in some measure, to overcome the power of it, that as we have by the first Adam imputed and inherent sin, so by the second Adam imputed and inherent righteousness.   

SECT. VII.  
The Different Opinions of Men about Humiliation for Original Sinne.  
THirdly, There are those who make such an humiliation and debasement, as David here professeth altogether needless and superfluous, but they go upon different grounds: For,  
First, All such who do absolutely deny any such thing, they must needs acknowledge all such confessions to be lies and falsehoods, that it is but taking of God's name in vain, when we confess such a thing by ourselves, if it be not indeed in us: For if Adam should have said, Behold, God created me in iniquity, and form me in sin, would not this have been horrible lying to God, and blaspheming of his Name? No less is it; If their Position be true, That we are born in the same condition and estate that Adam was created in, derogatory to God, and a bold presumptuous lie, for men in their prayers to acknowledge such a sin dwelling in them, when indeed it doth not; So then, if this be true, That we are not born in original sin, than David doth in this penitential Psalm, fearfully abuse the Name of God, speaking that which is a lie, and a most abominable untruth; But whose forehead is so hardened, as to affirm this? Yet all such who deny there is any birth-sin, they must also say, there is no confession to be made of it, neither are we to humble ourselves because of it.  
Secondly, Others there are, that though they hold it to be a sin, yet (they say) it was absolutely forgiven in Baptism; and if it was then totally forgiven, what necessity is thereof confession and acknowledging it afterwards? That original sin was forgiven to all that were baptised, was the opinion of Austin, who yet did more earnestly propugn this Doctrine of original sin, than any of the Fathers: Yea in his time, these two seemed to be Catholic Doctrines of the whole Church, viz. an universal efficacy of Baptism in all Infants baptised, to purge away original sin, as also the necessity of damnation of those Infants which died without it. The Papists also, they generally conclude, That this original sin is forgiven to all baptised persons; and Socinus in his Exposition of this place, approveth this Position, That it is not to be confessed; Yea, it cannot be denied, but that some learned Protestants, adversaries both to Papists and Arminians, as Davenant, Ward, have affirmed also, That all baptised persons have their original sin forgiven them, and so dying in their infancy, must without doubt be saved.  
Thirdly, There are others, and such are the Remonstrants, who affirm, That upon Adam's fall. God entering into a new Covenant of Grace with fallen mankind, by Christ our Mediator; Therefore it is (they say) that none is damned for original sin, no not Heathens or their children, but that by the second Adam, viz. Christ, there is taken off all that guilt which came by Adam's transgression. So that in this respect, they make the children of Heathens, and believers all alike: So that by these men's Positions, though going upon several grounds, we see it affirmed, That original sin is pardoned, and that before there is any confession, humiliation and sorrow for it; Whether indeed, though it be pardoned, some of the forementioned Authors will not hold it necessary to confess it, and to beg for the pardon of it, may well be doubted, (I say, some of them) For how profanely and arrogantly doth a Remonstrant Adolphus Venator, in his Apologia contra Ministros Dordracenos, speak in this matter, as he is cited by Sandaus the Jesuit (for I have not the Book itself) in his Hydrus Hollanda, lib. 2. cap. 20. pag. 268.) where, when from the diversity of opinions about original sin, he concludeth, There is scarce any certainty about it, addeth, Etiam hinc intelligi potest, nihil esse, quia nemo in se reperiat, morsum conscientiae, vel accusationem suiipsius ob peccatum ante quinquies mille, & quingentos annos in Paradiso comissum; Ego saltem non sensi, nec credo Derdracenes fratres propter illud vel ingentem conscientiae stimulum persensisse, vel copiam lachrymarum profudisse: How wretchedly doth this man speak? Certainly David, and Paul had other apprehensions of this original sin, with the immediate effects thereof. For the Orthodox hold against the Antinomians, That though our sins be pardoned, yet we may, yea, aught upon special occasions to confess them, and to renew our humiliation again for them, as David prayeth, God would not remember the sins of his youth; and here in this Psalm, he prayeth to be purged and washed, which relateth to all that uncleanness both original and actual, he had formerly confessed: Thus Paul also doth several times with humiliation and self-debasement make mention of his former persecutions and blasphemies he had been guilty of.  
Fourthly. Whatsoever may be the opinions of men about this sin, either denying it wholly, or making it universally pardoned to all mankind, or at least to some when baptised, of which more is to be said, when we treat of the effects of original sin; Yet from this example of David, and from other Texts of Scripture, we see, It is our duty, as long as we live in this world, to groan under it, and bewail our miserable condition, because of it.   

SECT. VIII.  
Repentance may be taken either largely or strictly.  
LEt therefore David's example here in the Text, be more to thee, than what ten thousand cavillers may say unto thee, only you must know, that when we speak of sorrow and repentance about this sin, we may take repentance largely or strictly for any kind of holy sorrow and humiliaton of soul, and that because God is displeased with us, because we have that which is contrary to his holy Law, and so is offensive to him, and damnable to us; and in this respect we are in a deep measure to humble ourselves for original sin, as being a most grievous and heinous sin, the guilt whereof would press us into the lowest hell, did not God's grace interpose, or else it may be strictly taken for a change of our mind, or an alteration of that purpose and will we once had: Now in this strict sense, though it be our duty with sorrow to be humbled for original sin, yet we cannot be properly said to repent of it, because it was not a sin ever committed by us personally, or through our own actual will. So that although we may not so properly (it may be) exhort men to repent of this original sin, yet we must press them to a deep and daily humiliation under it, and that not as a punishment, or an affliction only, but as a true and proper sin; So that as without confession and sorrow no actual sin will be forgiven unto a man, so neither will original sin, and therefore we do by consequence in the Lord's Prayer, when we say, Forgive us our sins, pray not only for the pardon of actual sins; but original also, whatsoever the Remonstrants say, neither is their Argument against it of any worth, when they say, than the meaning likewise is in the clause following, That we forgive men their trespasses, and their original corruption against us, for the comparison lieth not in the Nature of the sins, but the manner of forgiveness; otherwise, when the Church prayeth for the pardon of Idolatry, or any sin against the first Table, adding, As we forgive others, the meaning should be, As we forgive them their Idolatries, or sins against the first Table, which would be absurd and blasphemous. Besides, we are not only to forgive the actual trespasses of those who wrong us, but even their thoughts and inclinations to hate us; If therefore original sin be a sin, and will damn us without Christ's blood, and Gods gracious pardon thereby, than we pray for the pardon of 〈◊〉 in the Lord's Prayer, and we are all our life long, because of the relics of it in us, to humble ourselves, because of it; And although because Wallaeus, an eminent Divine spoke of, Reliquiae peccats originalis. The Remonstrants call it an absurd phrase; For what is meant (say they) by these relics of original sin, either actual sins or original? If original, why then are they called the relics of it? Yet we may say, The phrase is very proper, for it supposeth original sin not to be wholly extinct, but busy and acting, even in the godly, and therefore we may truly say, Paul, Rom. 7. complained of the relics of it.  
It is our duty (we heard) from this example of David, to humble ourselves for the original sin that is in us, as long as we live. Hence whatsoever Austin said at other times, yet in one place he spoke most truly in this point, Propter vitium quantum libet praeferimus, esse nobis necessarium dicere dimitte nobis debita nostra, cum jam omnia in Baptismo dicta facta, cogitate dimissa sint. (Epist. 29) Because of original sin, although we have never so much profited, yet we are to pray, that God would forgive us our sins.  
This truth is the more diligently to be pressed upon us, by how much the more doctrinal opinions have risen up against it; for those that deny any such thing, they must needs make confessions of it to be a lie, and a mere mockery. And as for the Papist, though most of them hold original sin to be truly a sin, yet they say, Baptism is instituted for the remission of that, as repentance is for actual sins: So that it should seem by their Doctrine, Confession and godly sorrow are required only to take away actual sin; but as for original, Baptism in the very opere operato doth remove it; for no Infant can put an obex to hinder the effect of that Sacrament: Hence it is that Almain a rational Schoolman, (Opus. de peccato orig. pag. 72.) maketh this Objection, Suppose an adultus, a man grown up, be to baptised, and at that very time he puts some obex by a gross sin to hinder the fruit of Baptism; How then can that man (saith he) ever have his original sin pardoned; for there is not a second Baptism, and repentance is only to take away actual? To this he answers, That such a man is not indeed either to have attrition or contrition, or confession of original sin; for as it was not contracted by our freewill, so it doth not require such a nolition, whereby I would not have been born in it; Therefore such a man, in his opinion, is to repent of that sin which was the obex, and then when that is repent of, original sin is forgiven by the very receiving of Baptism. I bring this instance, to show, That according to the Popish Doctrine, which yet holds original sin, yet there is to be no sorrow, no contrition or confession, yea that we are not to have a nolition of it, because it was not committed by our freewill. Bellarmine likewise (lib. 1. de Sacramento Baptismi, cap. 9) saith, Originale paccatum non est materia poenitentiae, nemo enim rectè poenitentiam agit ejus peccati, quod ipse non commisit, & quoth in ejus potestate non fuit: Although Onuphrius (De poenitentia Disp. 3. Sect. 1. Quaest. 5.) brings out of Aquinas that distinction I mentioned before, viz. of Repentance taken strictly and largely, and in this later he joineth with Aquinas, holding it necessary for original sin, opposing Medina, who affirmed, That Repentance taken any way, though never so largely, was not necessary for original sin. But our Doctrine out of this Text, will endure as gold and precious stone, when that error will be Conte●●ed as hay and stubble: For as actual sin, so neither original sin will be forgiven to any persons grown up, unless they do acknowledge, and with true 〈◊〉 of heart bewail it; so that many commands which are to confess 〈…〉, to bewail it, and to abhor ourselves, because of it, as also to pray ea●●●ly and fervently for pardon, must extend to original sin, as well as actual neither is Baptism a Seal of the pardon of original sin only, but of all 〈◊〉 sins to grown persons, which shall by faith make an holy improvement of that Ordinance, only it is true, as was hinted before, there is some difference in our godly sorrow for original sin, and for actual.   

SECT. IX.  
The Difference between Godly Sorrow for Original Sin and Actual.  
FIrst, Repentance, or change of our minds and wills, is not strictly and properly for original sin, because that was not actually committed by, us neither was it ever in our own single persons to have prevented it, yet in respect of sorrow, detestation, and self-abomination, so we are as much, if not more, to bewail ourselves, than for actual sin.  
Secondly, Again, In actual sins, there is this necessity in our repentance, That we do so no more, he only truly reputes, that doth not commit those gross sins again, at least not habitually or customarily, as our Saviour said to one, Go thy way, and sin no more; but this will not hold in original sin, we cannot say, we will have it no more within us, we cannot say, this Jebusite shall abide no longer within our borders, for we shall always carry about with us this body of sin.  
And therefore in the third place, Original sin and actual differ exceedingly in this, That actual sin when pardoned, both the sin itself, and its guilt is removed, but in original sin, though the guilt be removed in the godly, neither is it imputable to them, yet the sin itself in some measure and power remaineth with us, as is more largely to be showed in time; Only you see some difference there is, in our sorrow and humiliation, between original and actual, yet not such, but that in respect of deep confession, and humble acknowledgement, both are alike; so that we cannot have any pardon of either without such contrite hearts, as the Scripture speaks of; and it is good to consider the grounds, why we ought to be greatly debased, and to lay ourselves so low under this consideration.   

SECT. X.  
Reason's why we must be humbled for Original Sinne.  
FIrst, Because original sin is in some sense all sin; It is the universal contagion of all the parts of the soul; it hath Maculam universalem, all actual sins they have only their particular spot or slain, and do more immediately pollute that power or faculty of the soul, it is immediately subjected in, as blindness of mind doth properly infect the understanding, not the will or affections: so contumacy in the will, doth not but by consent or sympathy, as it were, infect the mind, but original sin doth pollute all over, it's like a Gangrene over the whole body, whereas actual sins are like so many several sores: Thus original sin is universal subjectively, there being no part of a man, no not his mind, or his conscience, but it is all over defiled, whereas no actual sin hath such a general defilement with it: Oh than what cause is here, why our hearts should bitterly mourn and even roar out, for this sin makes thy soul all over like a Blackmoor! Thou mayest behold thyself in the glass of God's word, and not see one fair spot; it is a leprosy upon the whole soul, so that it leaveth nothing good in thee. It's true, the substance and faculties of thy soul are left still, yet they are so corrupted and vitiated, that in a moral consideration there is nothing whole or sound in them.  
Secondly, From hence it is, That it hath as it were an universal guilt, it makes the understanding guilty, the will guilty, the affections guilty, even guilt all over; Every actual sin hath its proper formal guilt; the guilt of theft is one thing, the guilt of adultery is another thing, but now original sin is as it were an universal guilt: As God is that bonum, in quo omnia bona, so in some sense original sin is that malum, in quo omnia mala, not only effectively, of which in the next place, but because of the general guilt accompanying; For as it hath a general maculam, so it must have suitably a general reatum. This is greatly to be laid to heart; for as original righteousness was not the perfection and glory of one faculty only, but the universal rectitude and general harmony of the whole man; Thus original sin is not any particular guilt of one kind of sin, but it's the ataxy, the dissolution of that curious workmanship which God at first made in man, and so is a general guilt; and therefore the more are we to bewail this condition, saying, Lord, It is not one or many sins, it is not this, or that peculiar guilt I am to humble myself for, but I am all over guilty, as the Land of Israel is said to be, Isa. 1. 6. From the sole of the foot to the head, there is no soundness, nothing but wounds and putrifying sores. Thus are we to judge of ourselves in respect of this overspreading contagion.  
Thirdly, We are greatly to bewail and humble ourselves under this birth-pollution, Because it's the fountain and root of all the actual evil we do commit. This is enough, if there were no external temptations to plunge us into all impiety. I shall not here dispute it rigidly, Whether every sin committed, because of that original defilement within us, of that we are to speak hereafter. It is enough, that the Scripture doth attribute all actual evil to this, as the cause, Jam. 1. 17. Every one is tempted and drawn aside by the lust which is within him; and out of the evil heart, as an evil treasure, our Saviour saith, Mat. 12. 35. proceed all evil thoughts, words and actions. Thus also Genes. 6. The imaginations of the thoughts of a man's heart are evil, and that continually, but of this more in its time; only take notice of this consideration in this place, as a full and clear ground, why thou shouldst with all thy might all the days thou livest, abhor thyself, and loathe thyself: It's from this original sin David's adultery and murder did flow: And thus there is no actual iniquity, which lieth as a load upon thee, but it did flow from this bitter fountain at first: Wilt thou therefore condemn the fruit of a Tree, and not much rather the root? Wilt thou abhor the stream, and not much rather the fountain? Oh remember that here lieth the strength and power of sin, and therefore the strength of thy sorrow ought to bend that way likewise.  
Fourthly, We are deeply to humble ourselves for this birth contagion, Because in itself it is a most grievous and heinous sin. It's a dispute, Whether original sin be not gravissimum peccatum, the heaviest and greatest sin that is; It is true indeed, many sins may exceed this in several respects, but yet if we lay all things together, we have cause to judge it the heaviest sin that is; For although Bellarmine minceth the matter, and saith, it is minimum, peccatum, the least sin in this respect (though he acknowledge it very heinous otherways) because it hath minimum de voluntario, yet we must not judge of the greatness of a sin by a Philosophical notion, but according to the judgement of God, who best knoweth the heinous nature and guilt of sin; now by Gods punishing of it in such a manner, it appeareth to be the greatest sin, the event doth demonstrate it; In that we read not of any sin punished by God in such an high degree, as original sin was in Adam our first parent, in whose loms we are; For whereas all other sins bring only the temporal and spiritual curse upon the offender himself, this doth upon all mankind: Indeed God doth visit sometimes the sins of Parents to the third and fourth generation, but here it is as long as there shall be a generation: And besides, it's not only temporal evils we suffer for Adam's sin, in which respect many may suffer for other men's sins, as in Achan and David's case, but it is in spiritual destruction likewise, all mankind is obnoxious to eternal damnation for this transgression: That therefore must needs be an horrid sin, and of a crimson nature, for which we see God to be so seure, yea not only mankind, but all the creatures likewise are cursed for this; so that had not God provided a new Covenant of grace for some of mankind thus fallen, the whole race of men, would have been eternally damned, and that for this sin alone, though there had not been one actual sin committeed in the world by any one man since the fall: Oh then tremble under this consideration, because the anger of God is thus stirred up against that one sin, morethan all the sins that are committed! For though the sin against the holy Ghost be in this respect more terrible than original sin, because God will never pardon that, whereas original sin is pardoned to all believers, and as Antiquity hath thought, even to Adam himself; yet in other respects, original sin is in a more extense and universal manner cursed than that: Do not then go to extenuate this sin, to say, It was but the eating of some for bidden fruit; or original sin, it hath none of my will, I cannot help it (for we join original, imputed, and inherent at this time together, because of their inseparable connexion;) but rather consider the great anger of God that is gone out against all mankind, because of it, and then thou wilt look on it with the same abborring eye that God himself doth.  
Fifthly, We are greatly to bewail this original defilement, Because it makes us wholly incurable, it depriveth us of all spiritual ability and power to recover ourselves; We are thus shapen in iniquity, and so must live and die, and go to hell in it, if God's grace doth not interpose: Doth not Job, Chap. 14. 4. make it impossible for any man, to bring a clean thing out of an unclean? So that all mankind is born in an absolute impotency to help itself, if we would give thousands of worlds to come out of this lost estate, we could not help ourselves: Hence it is that the Scripture attributeth all the good we have to the alone free grace of God.  
Sixthly, We are to bewail it, Because it makes us senseless, stupid, depriving us of all spiritual sense and feeling: So that by it we are put into this sad perpiexity, for none need, or are bound more to bewail this sin, than an unregenerate man, and yet he cannot send forth the least sigh and groan, because of it: So that hereby we have contracted such an unavoidable exigency upon us, that we cannot turn ourselves any way; mourn and cry we must for this pollution, yet mourn and cry we cannot, because this is one inseparable effect of it, to take away all tenderness and mourning: Hence the stony heart mentioned by Ezekiel, Chap. 11. 18. is in a great measure original sin: Till therefore we are regenerated, as we see in David, Job and Paul, we cannot truly mourn under it.  
Lastly, This is a work to do as long as we live, Because it's inseparable from our natures, while we live in this world. God indeed could in our life time, wholly free us from it, as well as at death, but he lets these relics continue, that our triumph at the Day of Judgement may be the greater, Vivum captivum reservantur ad tryumphum, Captives are preserved alive for the greater trymph; And the rather God doth this, that so even his very Paul's, his most eminent and choicest servants may have matter of debasement within themselves, and more earnestly groan for a day of Redemption.     

A TREATISE OF Original Sin.  
The Second Part.  
SHOWING What ORIGINAL SIN is, AND How it is Communicated.  
By Anthony Burgess.  
ANCHORA SPEI.  
LONDON, Printed in the Year, 1658.   

A TREATISE OF Original Sinne. PART. II.  

CHAP. I.  
Of the Name Old-man given to Original Sin,  

SECT. I.  ROME 6. 6. Knowing this, that our Old-man is crucified with Christ, etc. 
IN the beginning of the Chapter, the Apostle informeth us, That no Gospel privileges, or Evangelical grace amplified to the highest, may encourage to sin, for the Apostle maketh an Objection himself from the Doctrine he delivered; If grace abound where sin doth abound, then why may not we sin more, that grace may abound more? Thus there have always been some who have turned bread into stones, and fish into serpents, making the grace of God to exclude our duty, and a tender care against sin. But the Apostle, as if blasphemy were in this Objection, trieth out, God forbid; You see with what indignation and detestation we should look upon all those Doctrines, which under pretence of advancing Grace, do cry down Duties and an holy life, making it a legal and a servile thing.  
Now the Apostle bringeth an Argument against indulgence in sin, notwithstanding God's grace, Because we are dead to it, and then how can we live to it? Would it not be a monstrous, and an affrighting sight, to see dead men come out of their graves, to live and walk amongst us? Thus also it ought to be no less wonderful, yea terrible, to see a Christian give himself to any evil way. And that we are dead to sin, he proveth by our Baptism, concerning which he speaks admirable and sublime matter: So that if we consider what great things are here spoken of it, we may wonder to see, how cold and rare our meditations are about it; for he makes it to be that Sacrament, in the right use whereof▪ we put on Christ, yea that thereby we are ingraffed and implanted into him: Hence ver. 5. he useth that word of being planted into him; a metaphor from the Husbandman, who by planting his Science into, another stock, doth thereby make it partake of the life or death of the Tree; if the Tree liveth, that liveth; if the Tree dieth, that dieth; so it is with us and Christ. By the phrase than is intended no more than our communion with, and interest in Christ, and that both in his death, and his resurrection: For you must know, that the Scripture doth not only make Christ's death and resurrection to be the cause of the death of our sins, and of our spiritual resurrection to holiness, but also makes them types and resemblances of such things in us, That as Christ died in his passable body, so we should die to sin; and as Christ after his death did rise again to glory and immortality, thus we should rise out of sin, to walk in newness of life, and both these are signified in Baptism.  
1. Our Communion with Christ in the efficacy of his death and resurrection.  
2. The Representation of this; that what was corporally done to Christ, should be spiritually fulfilled in us; and therefore some think, that the Apostle doth allude to that primitive Rite and Custom which was in baptising; when the baptised party was first put under the water for a little season, which represented Christ's burial, and our death to sin. 2. There was the emersion, or rising again out of the waters, which signified Christ's Resurrection, and also our rising again to holiness and godliness.  
This is the Sum of the Apostles discourse concerning Baptism in its sacramental signification, which he amplifieth further in my Text, and that as a reason, why we should not live to sin who were baptised into Christ, viz. Because our Old man is crucified with Christ; Both because Christ in being crucified did subdue thereby the dominion of sin, and also we are to do to the body of sin within us, what was done to Christ's body, to crucify it, and thereby to destroy it. There is nothing more to be enquired into in the Text, but what is meant by our Oldman?  
They limit it too much that understand it only of the habit, or acquired custom of sin, which we live in before Regeneration, as Grotius seemeth to understand; But we are to take it, as both Popish and Protestant Commentators do interpret it, for that vicious and corrupt nature, which we all derive from Adam, putting itself forth into several lusts and ungodly actions, whereby there is an habituated, inveterated custom at last in sin; so that although we may understand lusts and actual impieties with long custom therein, under the phrase of the Old man, yet principally and chiefly we are to interpret it of that polluted nature we have from Adam; and this will easily appear to be so, if you consider the other two places, where this expression is used, Ephes. 4. 22. That ye put off the Old man, etc. and that ye put on the New man. Col. 3. 9, 10. Ye have put off the Old man with his deeds, and have put on the New man. Where,  
1. You see the Old man is distinguished from the effects and deeds of it, which are actual sins. And then  
2. Old man and New man are made two immediate opposites; now the New man is plainly expressed by the Apostle, what it is, viz. not so much actual holiness, as the Image of God repaired in us, so that as the New man is the Image of God, and that holy nature repaired in us, so the Old man is the contrary to this, viz. a deprivation of that Image of God, and and an universal pollution of all the whole man: So that whereas sometimes the word Old is used absolutely, as the old Serpent (there is no new Serpent) which is the Devil; So here it's used comparatively, and called Old in respect of the New man, the work of grace succeeding therein.   

SECT. II.  
HAving therefore hitherto showed the Quod sit of original sin, That there is such a thing, maugre all adversaries, and that by the mouth of two witnesses out of the New Testament, and two out of the Old (not but that there are many more, only I shall (God willing) treat on them upon some different notions.) I now come to inform you of the Quid sit, What it is; for here is much opposition likewise; And because in knowing what a thing is, there is the Quid nominis, and Quid rei, what the name is, and what the thing is.  
I shall first begin with what the Name is, for that way Socrates did use to commend, from the name to go to the nature of a thing: And whereas this native-pollution hath Scripture names, Ecclesiastical, used by the Fathers, and Scholastical used by the Schoolmen, yea the Rabbins say, it hath seven names in the Old Testament. I shall only pitch on the Bible names, and that not universally, but upon some eminent and chief ones, which it hath in the Scripture, from which alone we shall be best able to discern the nature of it.  
The first whereof is here in the Text, wherein it is called the Old man; From whence observe, 
Observe.   
That the natural or birth-pollution we are barn in, is called by the Scripture, The Old man that is in us.  
Several names indeed the Scripture giveth it, and some are applied to it by Divines, of which, yet some question may be made; as when Christ is said, to be the Lamb that takes away the sin of the world, John 1. 29. By that they say is meant original sin, for that is not so much my sin or thy sin, as the sin of the world, and therefore he speaketh in the singular number, The sin, not the sins of the world; but this is not so probable, for Christ came into the world to take away not only original sin, as some Papists have thought, but actual also. Others apply that of Heb. 10. to it, The sin that doth so easily beset us; And indeed that is a very proper word to explain original sin; but whether the Apostles scope be so immediately to point at that, may be further enquired into. I shall therefore take only some few clear and undoubted Titles, that the Scripture giveth to it, of which this in the Text is a notable one, The old man; And before we inform you, how comprehensive this is, let us remove a twofold mistake, or erroneous apprehension that may be about it.   

SECT. III.  
Two Mistakes removed.  
THe first is that of Flaccius Illyricus, who because the Scripture useth such concrete and substantive terms about original sin, calling it a man, a body, therefore he erred in a contrary extremity to the Pelagians; and some Pontificians, making original sin not to be an accident, but the essence and substance of the soul; but of this more when we come to search out the nature of it; only you must know, that original sin is not the substance of a man, but an universal disease adhering to it; as the Leprosy in a Leper, it's not his body, it's not his corpulent essence; the body is one thing, the Leprosy is another thing; and thus in man, his soul and body are one thing, his original corruption is another thing: Though as in an universal Leprosy, you cannot touch one part of the body, but it is infected; so neither can we name one part of the soul, but it is polluted; we must therefore distinguish between nature and sin, to avoid Flaccianism; yet we must not separate or divide one from the other, to avoid Pelagianism; but of this more in its time.  
Secondly, We must not conceive that it's called the Old man, because of any impotency or weakness, as if it were not able to put forth into vigorous acts and lively lustings of sin, as old men have all their natural strength and vigour decaying: No, though it be called the Old man in us, yet it's constantly working, drawing aside, captivating and enflaming of us, yea making war daily against any thing of God within us.  
These things premised, let us consider, why the Scripture giveth it such a name, for it might seem a very harsh exposition, to call that which is an accident or a quality in a man, by the name of an Old man.   

SECT. IV.  
Why Original Sin is called Man.  
THerefore let us see the reason, why it's called Man, and then the Old man; original sin may be called a Man,  
First, Because that so far as we are men, quanti sumus, we are all over polluted; So that the old man is the whole man polluted in this sin before he be regenerated: Insomuch that this phrase may sadly and deeply humble us, that the Scripture gives the name of man to sin, as if that were all we are: Hence (as you have heard) to walk as a man, to speak as a man, is to do a thing sinfully, as far as thy humanity reacheth, so far thy pollution reacheth; So that the very calling of thee a man may greatly debase thee; for though thou art a rich man, a great man, yet this Old man doth infect thee.  
Secondly, In that original sin is called a Man, there is implied the Subject of it to be every man, as well as every part of man, Totus homo, and totum hominis, yea ad omnis homo, not one exempted that is by natural propagation: So that every little Infant hath this Man in it; Every one that needeth a Christ, that wanteth a Saviour, hath this Old man abiding in him.  
Thirdly, It's called Man, Because of the heap or collection of all sin that is in it; For as a man is not one part of the body, the finger, the eye, or the hand, but the whole Compages and Fabric of all the parts united together. Thus original sin is not one particular sin, but the mass or spawn of all; It's not a stream, but the ocean, and therefore this showeth the horridness also of it, that it is the womb wherein all sin is conceived; Let a man be totally cleansed from this, as the glorified Saints in Heaven are, and then no actual sin can come from him.  
Lastly, It's called a Man, Because of the intimate and tenacious adhesion of it to the whole man, there being no way to sever our Natures and that, while we abide in these mortal bodies: So that it supposeth sin to be in us, as fire in the iron when it is red hot (though there is some dissimilitude also) that we cannot see the colour and substance of the iron for the fire, nothing appeareth but fire; Iron though of itself black and cold, yet by the fire in it is altered; so the soul of a man; yea the whole man that was at first made upright and holy; now through this pollution manifests nothing thereof, yea the clean contrary; in stead of the Image of God, there is the image of the Devil, there appeareth nothing but of the sin and the Devil in a man; for if Paul could say, He no longer lived, but Christ in him, Gal. 2. 20. when yet grace was not full and complete in him, How much rather may we, while abiding in our natural estate say, We no longer live, but sin in us, for sin moveth all, and doth all, having full dominion over us?   

SECT. V.  
Why it is called Old-man.  
IN the second place, It may be called the Old man; First, Because it came from Adam the first man, and most ancient: Thus it is a sin of great antiquity, it hath been in the world ever since Adam's transgression; Most things have had their times and their seasons, but this hath been always; There was never any age, wherein men were not born sinful, though some actual sins have abounded more at one time than another, though Adam be dead thousands of years ago, yet the sin liveth and is propagated.  
2. It is Old, Because it is from every man's particular beginning: Thou canst not think of the number of thy years, or how old thou art, but thou mayest with groans remember also that sin is just as old as thou art; Hast thou lived to threescore or an hundred years, even thus old sin is? Alas we are apt to complain of old age, to count it a disease; we say, Alas now our best time is gone, we are weak old men: Oh but there is an old man within that is more to be lamented!  
3. It's the Old man, Because of the craft and subtle ways that this sin hath within us: Insomuch that Jeremiah complaineth Chap 17. None can find out the depth of sin, none but God can search thy heart: This is the old subtle fox within thee, and therefore it's said to deceive and to tempt us.  
4. It's the Old man, Because it is to be renewed; That which is old (saith the Apostle) is to vanish away. The Old Testament was removed that the New might succeed. Thus the Old man is to die, is to continue no longer, that the New may be established in us.  
Lastly, It's called the Old man, Because there is no loveliness or comeliness in it; For old age is like winter, making the blossoms of beauty to fall: Thus the name Old man argueth the uncomeliness of it.  
Use. Of Instruction, To acquaint yourselves with this Old man in you, young and old, rich and poor, all have this Old man, that will at last betray and damn you: Oh consider you carry your own bane about with you, out of thy own bowels, thy own heart, will arise that which will destroy thee, and this Old man is in every one; The Pharisees told the blind man, He was wholly born in sins; They thought it was the condition of some miserable afflicted people to be so born, but it is the condition of all, and therefore expect no heaven or slavation, till this Old man be crucified, and the New man repaired in thee.    

CHAP. II.  
Of the Name Law of Sin given to Original Sinne.  

SECT. I.  ROME 7. 25. So then, with the mind I myself serve the Law of God, but with the flesh the Law of Sinne. 
THis Chapter is the common seat and proper place, wherein the nature of original inherent sin is expressly handled; so that he who by reading of this Chapter shall not be convinced that there is such a thing as original sin, and that in some measure putting itself forth in the godly to their great grief and misery, I think we may say, he would not believe any such thing, though men should rise from the dead, and come and preach it to us. I shall in time (God willing) fully improve the chief matter herein contained; for herein is described that Christian conflict which is in all the godly between the regenerate and unregenerate part, as also the consequents thereof: For the present, I must take two Hypotheses, or Suppositions for granted, which in time (God willing) I shall fully prove.  
The first is, That the Apostle speaking of such a sharp combat within him between the Law of his mind, and the Law of sin, doth not assume the person of another, as of a carnal unregenerate man, or a Legalist convinced by the Doctrine of the Law, yet his heart carrying him in the clean contrary way, but speak it of his own Person, and that as regenerated. The former way go the Arminians, and some Papists, and all Socinians, but the later way generally go the Protestants, even as Austin of old, retracting the former opinion he once had; yea the best and choicest Commentators of the Papists, Salmeron, Pererius, Estius and Lapide, etc. do adhere to this Exposition. So that you must not think, that the combat here spoken of, is like that which Aristotle describes his incontinent person by, that doth like videre and Probare meliora, but deteriora sequi, which is only a fight between an enlightened conscience, and a corrupt heart. Nor  
2. Is it like those preparatory and initial works anteceding sometimes conversion, which Austin doth notably speak of in himself, desiring to be freed from sin, and yet afraid his prayer should be heard; so that he was always going, but yet never did thoroughly go to God, till at last he found that gratia Dei vorti cordis, which no hard heart can resist, because it is given on purpose to take away the hard heart: But the Apostle doth here not only doctrinally affirm such a thing as original sin, but experimentally he declareth the actings of it: So that he doth not only write a doctrinal and dogmatical Truth, but also an History of what he observed in himself.  
The second Supposition to be granted is, that by flesh the Apostle doth not only mean the sensitive or sensual part, but the whole man, so far as corrupted. So that with the Apostle, the soul is flesh, the understanding, the will, are flesh, because all are corrupted with original sin; Of which more in its time.  
These two things premised, you may know, that this Text read is the Epilogue or summary Conclusion, which the Apostle makes from that doctrinal and practical discourse about himself (to wit) that there are two principles in him, two selves, two men, as it were; There was both a sweet fountain and bitter within him, and from these did flow two suitable streams, The Law of the mind, did incline him to serve the Law of God, but the Law in his members, the Law of sin; Not that the Law of sin and members are two distinct things, as Calvin and Beza thought, making the Law of sin, to be original sin, the Law in the members to be the actings and stir of this in the whole man; for ver. 23. The Law of sin is expressly said to be in the members; And whereas the Apostle in that verse saith, He seeth a Law in his members bringing him into captivity to the Law of sin, that doth not argue a distinction between these, but according to the use of the Scripture, the Antecedent is repeated for the Relative; the sense being. That the Law of his members did bring Paul into captivity to it, notwithstanding the Law of the mind with in him, as Gen. 9 16. I will remember (saith God himself) the everlasting Covenant between God (that is myself) and every living creature.  
We see then in these words, that the Apostle giveth another name to that original sin, which dwelleth in him, he calleth it very emphatically The Law of sin in him; Original corruption is even in Paul, though converted, how much more in all unregenerate persons by way of a Law: From whence observe,  
That the Scripture calls original sin the Law of sin Within us.   

SECT. II.  
TO understand this, take notice of these things:  
First, The Apostle in his Epistles doth delight to use the word Law, and that when speaking of contrary things, The Law of God, the Law of Works; This he mentioneth properly, but then he calls it, The Law of faith, because the Hebrew word for Law, signifieth no more than Doctrine, for Torath either comes, they say, from a word that signifieth to appoint or teach, or from a word that signifieth to rain, because (saith Chemnitius) as the rain is gathered together in the clouds, not to be kept there, but to be emptied on the earth, that so it may be made fruitful. Thus the Law of God was appointed by God, not merely to be written in the Bible, but also to be implanted in our hearts. The word then in the Hebrew signifying Doctrine in the general, no wonder if the Gospel be called, The Law of Faith; So Regeneration, Rom. 8. is called, The Law of the Spirit of life; as in other places it is, The Law of God written in our hearts; but the Apostle doth not only apply it to these things, but especially in this Chapter he calls it; The Law of sin, not sin only, but the Law of sin, and the Law in our members; why the Apostle doth so, you shall hear anon. Only  
In the second place, you must consider, when the Apostle calls it, The Law of sin, it is in an improper and abusive, or allusive sense; for a Law properly is only of that which is good, the matter of a Law, must be honest and just, because a Law is pars juris, and Jus is à justo; Therefore Aquinas saith, That unjust Laws are rather violentia, than leges. Yea Tully saith, Such Decrees are neither Leges, nor ne appellandae quidem, yet the Scripture speaks of some, who make iniquity a Law, Psal. 99 20. or who frame mischief for a Law. Tacitus complaineth of the multitude of Laws in his time, and saith, The Commonwealth groaned, ut flagitiis ita legibus; So that although the properties of a Law are to be good and profitable, yet by allusion, all unjust and hurtful Decrees are called Laws, and thus the Apostle calls it the Law of sin, alluding to those properties, or effects, which a Law hath; What the Law of God doth in a regenerate man, the contrary doth the Law of sin in a natural man.   

SECT. III.  
Original Sin compared to a Law in five respects.  
ORiginal sin therefore may be compared to a Law, in these respects:  
First, A Law doth teach and direct, Lex est lux, It informeth and teacheth what is to be done. Thus the Schoolmen, they make Direction the first thing necessary to a Law; The work of grace in a godly man, is called by the Apostle, The Law of the mind, in this Chapter; Because grace within a man doth teach and direct him what to do; Hence 1 John 2. 27. the godly man is said to have an anointing within him; The Law of God is written in his inward parts, and so from within, as well as by the Word without, they are taught what to do: Thus on the contrary the Law of sin in a natural man, doth teach and prompt him to all kind of evil; This Law of sin doth not indeed teach what we ought to do, but it doth wonderfully suggest all kind of wickedness to us; and from this cause it is, that you see children no sooner able to act, but they can with all readiness run into evil; sins that they have not seen committed before their eyes, they can with much dexterity accomplish: What a deal of instruction and admonition is requisite to nurture your young ones in the fear of the Lord? And all is little enough, And why is this? The Law of God is not in their hearts, they have not that in them, which would direct and teach holiness; But on the other side, children need not to be taught wickedness, you need not instruct them how to sin, they have much artifice and cunning in an evil way, And why so? The Law of sin is in them, this is that they are bred with: So that as the young ones of Foxes and Serpents, though they have no teacher, yet from the Law of nature within them, they grow subtle and crafty in their mischievous ways: Thus the Law of sin doth in every man, he is ingenious and wise to do evil. As the ground ere it will bring forth corn doth need much labour and tillage, but of itself bringeth forth briars and thorns: Thus all by nature are so foolish and blind, that without heavenly education and institution you cannot bring them to that which is holy, but of their own selves, men have subtlety and abilities to frame mischievous things: And why is all this? They have a Law of sin within them, which directs, suggests and informeth to do much evil: So that we are not to put all upon the Devil, to say, He put it into my mind, he suggested such thoughts to me; No, the Law of sin within thee, can sufficiently prompt thee to all evil.  
Secondly, A Law doth not only teach, but it doth instigate and incline, it presseth, and provoketh to the things commanded by it, Thus the Law of the mind in a godly man, doth greatly instigate and provoke him to what is good; It is like a goad in his side, it is like fire in his bowels, he must do that which is good, else he cannot have any rest within him: You read when David refrained for a while from speaking good, at last he could hold no longer, but the fire did break out: So Paul, 2 Cor. 5. The love of Christ constraineth us; Thus the true believer he hath a principle of grace within him, which is like a Law upon him, he cannot do otherwise, he must obey it: Thus on the contrary, Original sin in a natural man, is like a Law within him, it provoketh him, it inflameth him to all evil; Whensoever any holy duty is pressed upon him, this Law of sin stirreth him up against it, makes him rage at it, as the Apostle doth abundantly testify in this Chapter, he tells us, This Law of sin did war and fight against the Law of God, it did lead him captive, it conquered and subdued him against his will: If then a godly man find this Law of sin so powerful, and operative in him; No wonder if men wholly carnal and natural, they find the Law of sin as fully prevailing over them, as the Devils did on the herd of Swine, which they hurried violently into the sea without any resistance. As then the Devil when he possessed some bodies, provoked and moved them to many violent and sudden actions, which they could not gainsay: Thus doth the Law of sin in men naturally, it provoketh, it instigateth, it turneth the soul upside down, it is continually pressing and inclining to evil, which makes the Scripture say, Gen. 6. That the imaginations of the thoughts of man's heart is only evil, and that continually.  
Thirdly, Original sin is a Law, because by this a man is bound and captivated to the lusts thereof, there is an indissoluble union till death. Thus the Apostle argueth from the Law of an Husband and his Wife, she cannot marry another, while her Husband lives; Neither can we be married to Christ, while this is predominant, yea, we must die, ere we be wholly freed of it.  
Fourthly, Original sin is called a Law of sin within us, because of the injurious command and rule it hath in every man by nature: And this indeed is the most explicit and formal reason, why it is called a Law; for to a Law there is not only required a directive power, for so counsels and admonitions have, which are no Laws; but there must be also a preceptive and commanding power; so that a Law hath vim coactivum, a compelling force; to have a thing done; and in this respect, the Apostle gives it this Title of a Law of sin within us, for even in the person of a regenerate man; What sad complaints doth he make of this tyrannical power of sin within him? He is not his own man, he cannot do what he would, yea he doth what he would not; insomuch that he calls himself carnal, and sold under sin: These expressions are so great, that therefore some have thought they could not be applied to a godly man; For it is said of Ahab, as a sure Character of his wickedness, That he sold himself to do evil, 1 Kings 21. 20. but Ahab did that willingly; Paul is here passive, he is sold against his will, because sin hath such tyranny over him: Therefore the afflicted Israelite did not more groan to be delivered from his oppression, than Paul crieth out to be delivered from this body of sin; Well therefore may this birth-pollution be called, The Law of sin within us, for it ruleth all, it commands the whole man; what sin bids us think, we think; what it bids us do, we do; No natural man can do otherwise: The Apostle speaks peremptorily, They that are in the flesh cannot please God? Rom. 8. 7, 8. And the carnal mind is not subject to God, neithe indeed can be: Oh the miserable and unhappy estate we are all then in by this original sin! We cannot but sin, we do not love that which is good, neither can we; The Law of sin hath wholly enslaved us: Though all the curses of the Law be denounced against us, yet we cannot but sin: As venomous creatures cannot vent that which is sweet, but necessarily that which is poison, yet (as Bernard of old said well) This necessity in sinning doth not take off from voluntariness and delight in it, neither doth the delight take off from the necessity.  
Lastly, It may be called, The Law of sin (saith Aquinas) Because it's that effect of God's penal Law inflicted upon mankind, because of Adam's transgression; So that upon Adam 's sin, God hath so ordered, that it should be by way of a punishment upon us, to be prone unto all evil. For (as you heard) this original sin, is both a sin and a punishment; So that as God hath appointed that every man should die, it is a Law that shall never be repealed; so likewise that every one born of man in a natural way should be unclean, and have a fountain within him daily emptying itself into poisonous streams.  
Use. To be informed, whence it is that thy heart is so out of all measure evil, whence it is that no godly thing is pleasing to thee, whence it is that upon searching into thy heart, thou findest a noisome dunghill there, that thou art never able to go to the bottom, whence it is that lust is so ready at hand always, that sin always appeareth first in thy soul; All this is, because original corruption is by way of a Law in thee; That teacheth to sin, that instigateth to sin, yea that commands and imperiously puts thee on to all manner of evil: If you do not feel this heavy thraldom and pressure upon you, it is not because it is not there, but because thou art dead in sin, and hast no feeling of it. Solemon speaking of a good woman, hath this notable expression, Prov. 31. 26. The Law of kindness is in her lips (The Law of kindness) she cannot but be loving and friendly in all she saith. Now on the contrary, The Law of sin is all over thee; The Law of sin is in thy heart, the Law of sin is in thy mind, the Law of sin is in thy eyes, in thy tongue, thou canst not but sin in, and by these.    

CHAP. III.  
Of the Name, The Sin that dwelleth in us, given to Original Sinne.  

SECT. I.  
Of the Combat between the Flesh and Spirit.  ROME 7. 17. Now then, it is no more I that do it, but sin that dwelleth in me. 
THis excellent Chapter, which containeth the heart and life of the Doctrine of Original Sin, so that it may be called the Divine Map thereof, describing all the parts and extents of it, will afford us many testimonies for the confirmation of it.  
We therefore proceed to another name that we find here described to us in this Text, viz. The sin that dwelleth in us. The Apostle you heard (as we take for granted) doth here speak in his own person, and so of every regenerate man, that there is a conflict, and a combat between the flesh and the Spirit. In all such there are two Twins struggling in the womb of the soul, which causeth much grief and trouble of heart, which the Apostle doth in a most palpable and experimental manner relate in this passage, vers. 15. That which I do, I allow not; for what I would, that I do not, but what I hate, that I do. Now you must understand this aright, lest it prove a stumbling bl●ck, For,  
First, The Apostle speaks not this, as a man merely convinced, but yet carried away with strong corruptions; This is not to patrocinate those who live in sins against their conscience, but have some check and bitter reluctancy sometimes, so that they can say sometimes, I do the things I allow not, yea I hate; When the Apostle, Rom. Chap. 1. and Chap. 2. speaketh of some Heathens, that had their consciences accusing of them, and that they detained the truth in unrighteousness, he supposeth, That those who yet never tasted of the power of the Gospel, may have such truth and light in their consciences, that it shall suggest what is to be done, yet love to their lusts will hurry them the contrary way, but as in time is to be showed, the combat between reason, and the sensitive appetite, is a far different thing from the conflict between the flesh and the spirit in the godly.  
Neither secondly must you understand Paul speaking of gross and foul sins, as if when he said, The evil he would not, that he doth, were to be understood of scandalous and wicked enormities; No, but it is to be interpreted of those motions to sin, and constant infirmities, which cleave to the most holy. Let not therefore any profane person, that customarily walloweth in his impieties, excuse himself with this, It is true, I am such a beast, I do such soul things sometimes, but I may say with Paul, The things that I allow not, yea that I hate, those I do. This is to turn honey into poison; This is to make the Scripture an incentive to thy impiety; No, Paul, and such as thou art, differ as much as the Sun and a dunghill; Paul did not mean, the drunkenness, the uncleanness that he would not do, that he did, but he meaneth such corruptions and infirmities that immediately flow from the polluted nature within us, from which we are never throughly cleansed in this life.  
Thirdly, Neither when the Apostle saith, The good he would, that he doth not, and the evil he would not, that he doth: Is thus to be so understood, as if it were perpetual, and in every particular act, as if sin had always the better, and grace the worse, as if in no action he did, grace did conquer sin; for in other places, the godly are said to have crucified the flesh with the affections and lusts thereof: As also, That sin shall not have dominion over them; but sometimes in some temptations they are captivated against their wills.  
Fourthly, Neither may you thus understand Paul, when he saith, He would do good, but evil stops him, as if he had only the sluggards will and wish, who would eat, but doth not labour, who would be rich, but yet lets his field be full of briers and thorns, such velleities and incomplete wishes many formal Christians have; so that such lazy and sluggish desires without efficacious operations are not to shroud themselves under Paul's expression.  
Lastly, Therefore Paul's meaning is, That the good which he would do, be cannot do it perfectly, he cannot do it with that alacrity and fervency, as he would do; Though the flesh do not wholly conquer the spirit, yet it doth stop and hinder it. Therefore Nazianzen calls it the Echineips, the fish that stops the ship that it doth not go so speedily, though it doth not drown it.   

SECT. II.  
In what sense those words, It is not I, but sin that dwells in me, are to be understood.  
THis premised, we may take notice of an inference or conclusion that the Apostle draweth from this, Now then, it's no more I that do it, but sin that dwells in me, which he speaketh not as excusing or putting off the blame from himself, but to difference and to distinguish these two principles that are within him, the regenerate and unregenerate; So far as he is regenerate, he doth not do these things, neither are they to be charged upon him, he speaks it to distinguish not excuse; which is the rather to be observed, because of those Carpocrations of old, and Libertines of late, who excuse all their impieties, saying, It is not they that do such things, but the flesh within them, and so make a mock of all sin: yea some of late have arrived to such horrid blasphemy, as to say, It's not they that do such and such evil actions, but God in them; Neither doth the Apostle lay the fault upon the Devil, it was not his, but the Devil, as many are apt to do, but upon that fountain, and root of all the bitterness in his heart and life, which is original corruption, here described to be the sin dwelling in him. From whence observe,  
That original sin is an inherent, indwelling sin in us. It is the sin that sticketh fast to our Natures, and dwells in us.  
Some will confess, That there is original imputed sin, but not inherent, where doth the Scripture call it so, say they?  
But first, They grant original imputed sin, yet Where doth the Scripture call it imputed sin?  
And secondly, we say, The Scripture calls it inherent in this Text, The sin that dwelleth in us, that is the same in sense, with the sin inherent in us. So then, original sin is the sin that dwelleth, inheretit and abideth in us. To open thus,  
First, Take notice, That there are three kinds of sins, as to our purpose, Original, Habitual, and Actual; Actual sins are all such which are a transgression of God's Law, whether by thought, word or deed; for the sins of the mind and the heart are actual sins, though never committed bodily and externally; Now these actual sins, they cannot be called sins that dwell in us, for they are transient, and when committed, they are passed away, only the guilt remaineth, viz. An obligation to eternal wrath; Neither doth the Apostle so much complain in this Chapter of the actings of sin (though that be part) as the Law of sin in his members, which is the fountain of all.  
In the next place, There are Habitual sins, such as are acquired by frequent acts, and daily commissions of sin; and these indeed must be confessed to be indwelling and fixed sins in us; and these habits of sin do much intend, and strengthen our original corruption, making it more vigorous; and if so be that custom be a second nature, how miserable is an unfegerate man, who hath as it were a twofold nature inclining him to sin? Original corruption, which is like an innate habit, and custom in sin, which is like an acquired: So that as the Scripture speaks of some, who are twice dead, so we may say, These are twice alive, in respect of their vigorous propensity to sin; Therefore the Scripture speaks sometimes of men, that have these double chains of wickedness upon them: Thus when the Apostle, Rom. 3. 10, 11, 12, etc. doth from several places in the Old Testament apply those things which are spoken of men in an high nature flagitious, to every one by nature, that doth comprehend both their innate and acquired impiety, and therefore might well by the Apostle be applied to all, because all by nature would be carried out to such enormous rebellions. The Psalmist, because of original and habitual sin in some persons, hath a notable expression, Psal. 5. 9 Their inward part is very wickedness, or wickednesses, as in the Hebrew, Their inward part is nothing but wickedness. Now although therefore habitual sins may truly be called sins dwelling in us; yet the Apostle doth not speak here of such habitual sins, for he speaks all along of one sin, as the mother, as the fountain and root of all; And besides, Paul speaking in the person of a regenerate man, could not complain of the acquired habits of sin within him, for in Regeneration, there is an expulsion of all habitual sin; and in this sense, Those that are born of God, are said, not to sin, viz. habitually and customarily, as wicked men do, although some actual sins, and those of a very heinous nature, may consist with the work of grace, yet habits of sin, and habits of grace can no more consist together, than light and darkness: It is evident then, that the Apostle not meaning habitual sin, must understand original, in the immediate actings and workings of it, for this will always be a troublesome and molesting inmate; This is not conquered but with the last enemy, death itself.   

SECT. III.  
Why Original Corruption is called, The Inherent or Indwelling Sinne.  
THis premised, Let us consider, why original corruption is called the Inherent and Indwelling Sin, and that even in a godly man.  
And first, The Apostle calls it, the sin, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Because of the propriety, and proper right it hath to us. As a man is said to dwell in his house, because he hath a right to it, and it is his own: This original sin is in every man, as in its proper place, as the stone doth rest in its centre, and will not move further; So that as hell is said to be the proper place of Judas. He went (saith the Text) to his own place; Thus is the heart and soul of a man, the proper and fit subject for all the natural impiety that cleaveth to us; and therefore, though the Devil be also said, To rule in the hearts of wicked men, he dwells also in them, as well as sin, for which he is compared to an armed man, keeping the house; yet this is more extrinsical, and from without; The Devil could not find a room ready swept and garnished for him, but because of this native pollution: Hence the Apostle doth not in this Chapter complain of the Devil, but sin dwelling in him; He doth not say, I would do good, but the Devil hinders me (though that be sometimes true) but sin dwelling in him.  
Secondly, This expression of sin dwelling in a man; denoteth, The quiet and peaceable possession it hath in man by nature, it dwells there, as in its own house, nothing to disturb or molest it: Hence it is, That all things are so quiet in a natural man, there is nothing troubles him; he is not disquieted in his conscience; he feeleth no such burden or weight within him, as Paul here complaineth of; so that you would think many civil and natural men in a more holy condition than Paul; They will thank God, They have a good heart, and all is quiet within them; but this is not because original sin doth not dwell, and live, and work in them, but because they are senseless and stupid, sin is in its proper place, and so there is no trouble and restlessness in their conscience; Therefore it's thy want of experimental discoveries that makes thee question original sin, otherwise thy own heart would be in stead of all books to thee in this particular. Indeed in godly men, though sin dwelleth in them, yet it hath not peaceable possession, it is as a tyrant in them; Therefore the regenerate part maketh many oppositions, and great resistances; There is praying, watching and fasting against it; They are as solicitous to have it quite expelled, as some were to have Christ cast out the Devils from their possessed friends; otherwise in the natural man original sin prevaileth all over, and there is no noise, no opposition, yea great delight, and content there is in subjection thereunto, so that they resist Grace, and the Spirit of God by the Word, which would subdue sin in them.  
So that there is a great difference between the In●dwelling of original sin in a natural man, and a regenerate; In the former it dwelleth indeed, but as the Jebusites in Canaan, upon hard terms, as the Gibeonites were in subjection to the Israelites. It is true, Arminius (In Cap. 7. ad Rom. pag. 696.) from this expression of sin dwelling in Paul, doth think a firm argument may be drawn, to prove that he discourseth of an unregenerate person, Because (saith he) the word to dwell, doth in its proper signification, and in the use of the Scripture signify a full and powerful dominion, and therefore rejecteth that distinction of Peccatum dominans, or regnans, which is said to be in wicked men, and inhabitans, which is in the godly; he would have it called inexistens, not inhabitans: But we have showed, That sin is said to dwell in a man, not because of its dominion in a godly man, but because of its fixed inseparability, and from this word a servant, who hath no rule in an house, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Pet. 2. 18.  
Thirdly, The word doth denote permanency, and a fixed abode in us; it is not for a night, or year, but our whole life dwelling in us: So that sin is not in a man's heart, as a pilgrim, as a stranger that is presently to remove, but it hath taken up a fixed abode in us, here it dwells, and here it will dwell, you see our holy Apostle sadly complaining of this inseparability of it from him, as long as he l●veth; Actual sins they are committed, and so pass away, yea when pardoned, it is as if they had never been; but original sin is like Samson's hair, though cut it will grow again, and be as strong as ever, till it be plucked up by the roots.  
Fourthly, In this expression is denoted the latency also, and security of it, it dwells in us, and it's called, The Law in our members. The chief actings and stir of it are in the inward man; Therefore it is that the natural man, the Pharisaical and hypocritical man know nothing of it; Paul while a Pharisee, and so zealous against gross sin, abounding in external obedience, yet knew not lust to be a sin, neither was he so sensible of such a load and burden within him.  
Use 1. Of Instruction, not to think imputed original sin, or Adam's actual transgression made ours, to be all the original sin we have: No, you may see there is an indwelling sin, an inherent corruption, from whence floweth all that actual filth which is in our lives. And why is it that we hear no more groaning and labouring under it? Is it not because the spiritual life of grace is not within them? Oh why are all things so still and peaceable within thee! Is it not because sin doth all in thee, and flesh will not fight against flesh?  
Use 2. Why is it that even the most holy are to walk humbly, to go out of themselves, to lay fast hold on Christ and his righteousness, is it not because they have such a treacherous enemy within, that hindereth them in every holy duty? Why also is there such a necessity of watching, praying, of holy fear and trembling? Is not all this because of that secret deceitful adversary within our own breasts?    

CHAP. IU.  
Of the Epithet Evil is present with us, given to Original Sinne.  

SECT. I.  ROME 7. 21. I find then a Law, that when I would do good, Evil is present with me. 
I Shall not for the present say any more in the general, the may relate to the Explication of this Chapter, especially of that conflict and combat mentioned therein, as also in whose person he describeth it; for all will be fully considered, when we come to speak of the fruit and immediate effects of original sin.  
To come therefore immediately to the Text, You may easily perceive that it is part of that paroxysm, and spiritual agony Paul is in between the principles of good and evil, working in him: therefore he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I find, that is, by experience: As for Grotius, who makes this no more than the combat of conscience with corruption, which may be in natural men, alleging places out of the Poets, and Epictetus, where some have said in the like manner, they knew it was evil they did, and they do not allow it, but yet their frail flesh compelleth them to do it, so that they do not what they would, and what they would not, that they do: As also bringing in a Pagan out of Lactantius, saying, That he sinneth, Non quia velo, sed quia cogor, the flesh being so strong in him. These are but low and philosophical notions, arguing the ignorance of the work, of God's Spirit in a man, and the repugnancy thereunto by the unregenerate part: But of this more in its time: It is enough for the present to take notice, that Paul saith of himself, That he findeth this in him.  
In the next place, There is the object matter of this experimental discovery, which in the Greek is something intricate, and hath so tormented Interpreters, that there are eight Expositions given to make the grammatical connexion: Yea Erasmus is so bold, that unless we receive the supply of that Ellipsis or defect, he thinketh in Paul's speech which he giveth, that we must confess Paulum balbituri; but as Beza well saith, Erasmus doth ineptire in saying so, our Translators render it smooth enough, I find a Law, and then followeth the specifical description of it, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken many times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is this, That when I would do any good, I cannot do it so fully, so perfectly, so freely, because evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is present with me; it's adjacent and pressing upon me; it doth not signify a mere presence of sense, but the activity and vigorous motions of it. Beza thinketh it an allusion to that which was spoken to Cain, Gen. 4. 7. Sin lieth at the door, it is at hand upon all occasions in the punishment thereof to lay hold on a sinner, howsoever if the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not signify a bare simple nearness, but that which is a burdensome, destructive approximation, as when it's said, Matth. 3. 10. The axe is laid to the root of the tree, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Original, and so also some expound that, 1 Tim. 1. 9 The Law is not made for the righteous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a burden imposed upon him by constraint, for he hath a voluntary principle within; If I say the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be used so, then much more the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are called ‛ Diabolicae praepositiones, because they do so intend the signification; Paul then finds sin always at hand, when his heart is ready to do any good, to pull him back, to press him down, and so he is like the bird tied in a string, which assaying to fly up to heaven immediately is plucked back again; Now this sin thus present, is not actual, habitual, or an accustomed sin; Though Gratius relateth it to the custom of sin, even as he doth (Lib. 2. de Jure belli cap. 12. 26.) expound that of the Apostle [By nature the children of wrath] making nature to be custom, saying, The Apostle doth not so much speak of his own person, as of the Romans amongst whom he then lived. For Regeneration delivers from the custom of sin, but it is that original sin, that corrupt nature, which doth always cleave to us, as the shadow doth the body, or rather, as the Ivy the Tree, secretly consuming it. From whence observe,  
That original sin is the adjacent sin, or the sin that is always troublesomly present with as: So that whereas we may go from one company to another, from one place to another, yet we can never go from this original sin, but we carry it about with us at all times, in all places, in all duties, and that even the most holy do, whereby it is that they are kept so low, and humble in themselves; Why is it, that when we are regenerated, we should not be like Saints in Heaven, without any spot or blemish? Why should we not delight in God, and heavenly things, more than in earthly? Why should there he the least difficulty and unwillingness in us to any thing that is good? Is not all this, because this sin is thus readily present with us, it lieth not at the door, but in the very heart of us all?  
But let us explain, What is comprehended in this Epithet given original sin, That it is present with us?   

SECT. II.  
What is implied in that Epithet.  
FIrst, It implieth, That this sin putteth itself forth first in the soul: The motions and thoughts of sin arise first in us, before grace can prevent them. The Schoolmen speak of the motus primò primi, the very immediate and first stir of the Soul, before the will gives any consent, or the mind hath any deliberation, and these are sins, because contrary to the Image of God; But whence come they? Even from this womb of original corruption: So that it is like a furnace always sending forth sparks: The Scripture expresseth it notably, Gen. 6. 5. where every imagination of the thought of the heart is said to be only evil, and that continually. Valentia (Analysis Dis. de peccato originali) and other Papists complain, That we aggravate original sin too much, we speak too tragically about it, and indeed the Subject is very distasteful to every man; how unwilling is he to bear, that he is all over thus sinful? This is to make them like Devils, and to send them to hell, they think; but what can be spoken more terribly against man in regard of original sin, than God himself here speaks, where every word is like so much thunder and lightning, as is to be showed? Only for the present purpose observe, that he saith, Every imagination of the thought of a man's heart is evil; Imagination, or framing, and fashioning the heart of a man, is compared to a shop of wickedness, and every thing framed or fashioned there, is only evil. Sin then is present in a powerful manner, when there cannot so much as rise a motion in thee, a stirring of thy soul, though never so involuntary and indeliberate, but it is only evil: Oh it was not thus in the state of integrity, than every imagination, every motion was good, and only good; but now our gold is become dross, and wine water; Let a natural man observe his heart, and he shall see what riseth first in his soul is all filth, like the muddy fountain it comes from; Yea, even in a godly man, How many thoughts and motions rise up in his heart, that he abhorreth and trembleth at? It is true, sometimes the devil injecteth vile and blasphemous thoughts; so that his heart is not at all active in them, and therefore are not sins, but compared to the Cup in Benjamin's sack, they knew not how it came there, and it is a great dexterity in casuistical Divinity so to direct a Christin, that he may know when such motions arise from the devil alone, so that they are my afflictions, but not sins, or when they come from my heart, and so are truly imputable to me; of which in its due time, it may be; but for the present we may sigh and groan under this consideration, That evil is so present with us, that nothing riseth up in the heart sooner than sin.  
Secondly, In that evil is said to be present, to Paul, there is denoted the universal and diffusca presene of it. Paul doth not say, it's present in one part, in one faculty, but to me, that is in every part susceptible of sin. Therefore it is called The Law in his members, because it putteth forth its efficacy every where: sin is present in the mind, by atheism, unbelief, etc. in the will by obstinacy and obdurateness, in the affections by inordinacy and confusion, yea sin is present in the eye, in the tongue; So that the Apostle meaneth, this original sin is of such an universal extent, that it is present in every part in him; For you must not think (as some Papists do) That original sin is only in the inferior, sensitive part of a man, but it is principally and chiefly in the intellectual and most noble part, the mind and the understanding; and indeed because it's so predominant, therefore is conversion so difficult for the Ministry, bringing arguments and convictions out of God's word. The sin that is present in the understanding putteth a man upon atheistical cavils, and carnal disputes, whereby he shuts himself up voluntarily in his darkness, rather than he will receive light.  
Thirdly, In that evil is said to be present with us, here is denoted the continual assaulting and vigorous acting of it at all times. Though original sin be not an actual sin, yet it is an active sin; Hence Paul attributeth such actions to it, as if it were some mighty, imperious and conquering tyrant, he saith, it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It warreth against him, it leadeth him into captivity; Do not then think this sin hath a mere bare sluggish presence, is if it lay asleep in thee? No, it is daily assaulting thee, it's continually pulling thee down; As the heart and pulse are in continual motion, thus is original sin within thee; Therefore our imaginations are not only said to be only evil (Gen. 6. 5.) but also continually; Thy soul never acteth, but it acteth sinfully and corruptly. It is true, while men are in their natural estate, They are dead in sin, and so they find not, feel not these stir, neither do they groan under them, but there are innumerable Myriads of sinful motions in thee to sin, though thou dost not apprehend them; As a man shut up in a dark dungeon full of Toads and noisome vermin, he seeth nothing, till light come into the place, and then he trembleth, being afraid to stay there any longer; such a loathsome dungeon is every man's heart naturally: Oh the atheism, vanity, wickedness that is bound up therein, but thou dost not know or believe any such thing, because dead in sin.  
Fourthly, There is implied the facility and easiness in sinning. The way to sin is no narrow or straight way; There needeth not much striving to enter therein, for it's ready at hand; May not all find, if they will search, this readiness of sin at all time? Why is thy heart so quickly moved and drawn out to any earthly or sinful pleasure, but it's a long while, ere thou canst make any fire, or kindle a flame in thy soul to that which is good? Thy soul is a dry Tree to the former, but a green Tree to the later, as the Scripture speaks concerning the righteousness of faith, It's night thee; Thou needest not say, Who shall go into the deep for it? Rom. 10, etc. Thus it is true of sin in thee, thou needest no instruction, no masters, thou needest not fetch devils from hell to commit sin, for that is always present with thee: Hence Eliphaz compareth it, Job 15. to drinking of water, when a man is scorched with thirst; If you see there are many, who by a natural conscience are so convinced, that they are difficulty brought to commit some sins, especially gross ones; It is no contradiction, for a man to be all over polluted and prone to sin, notwithstanding such dictates of conscience implanted in all men; This is plain, That sin ss so present, that without any difficulty or pain, we are carried out to sin, so that the kingdom of hell doth not like the kingdom of Heaven, need any violence to take it.  
Fifthly, When evil is said to be present, there is denoted the subtle and daily insinuation of it into all that we do. It's in a man, like leaven, that sends forth its fourness into all the meal, it leaveth not the least part unleavened: This sin is like a Dalilah in Samson's heart, it is always enticing and tempting of thee; and therefore it's called by the name of lust or concupiscence; and Jam. 1. 17. there it's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to entice, by setting baits for us: Hence in Jer. 17. the wickedness of the heart is expressed by this, That it is deceitful above all things; who can think, that the wise, holy God made us with such hearts at first: No, but upon the first transgression came this desolation upon us. Because than evil is thus present with us, hence every holy duty is contaminated; hence there is flesh as well as spirit in the best performances: This close subtle insinuating nature of original sin, is the cause why a godly man can never know the bottom of his heart; This makes so many hypocrites and apostates; This is it that makes a man so uncertain about himself; for when he hath done all, that we would think there were no danger, yet some embers or other may lie, as it were, under the ashes, and set all on flame.  
Lastly, When it saith, Evil is present with us, that denoteth, the molesting and retarding nature of it, stopping us in all the good we would do. This is that especially for which Paul makes this sad complaint, so that he cannot step one step, but sin pulls him back again; This is the millstone about the neck; This is the clog and burden upon every man: Oh Lord, I would even fly up into heaven, but this burden doth press me down! When we would run our spiritual race, this makes us halt.  
Use. Of Instruction, to abhor all such Doctrines as teach a perfection, that holdeth, We may attain to be without sin in this life. Some Anabaptists and Papists, though so extremely contrary, yet have understood that place, Ephes. 5. 27. Not having spot or wrinkle, or any such thing (to be fulfilled in this life, forgetting the words before) that he might present it to himself a glorious Church; so that till this be done, it is not without spot; And near to these are such, who though sin be every way present in them, yet because of their pharisaical and doubled minds (as Paul once was) they do not discover or feel any such thing. But let the tender enlightened heart go into God's presence, and sadly bewail himself, saying; O Lord, How ill is it with me? What shall I think or say of myself? How unspeakable is my misery, I might have thought all sin within me even dead and buried? But oh, how it stirreth! Oh how ready is it to put forth itself! Lord, I know not how to live with this burden, and yet I cannot live without it, I should utterly faint, but that thy grace is sufficient for me.    

CHAP. V.  
Of that Name, The Sin that doth so easily beset us, given to Original Sinne.  

SECT. I.  HEB. 12. 1. And the Sin which doth so easily beset us. 
THe Apostle from those several Examples of many Worthies recorded in the former Chapter, which he calls, A Cloud of Witnesses, partly for the multitude of them, and partly for Direction; As the Israelites had a Cloud to guide them in the wilderderness, doth infer a conclusion by way of Encouragement, to go on constantly in the way of Christianity; which he doth here, as in other places, compare to a running in the race. This similitude showeth the Difficulty in the race, the Earnestness, the Fortitude and Patience that ought to be in such who will be saved. What an antidote should the meditation of this expression, be against all dulness, slothfulness and negligence, whose life is like a running in a race to Heaven: Now the Apostle following this Metaphor, exhorts to lay aside all those burdens that may hinder us in this work: It would be 〈◊〉 in him, who is to run a race, to put burdens upon his back, and lay as many heavy weights upon himself, as he can; No less absurd are they, who give way to sin in the lusts thereof, and yet hope to arrive at Heaven.  
Now the burden we are to lay aside, is expressed in two words:  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weight, by this is meant, all actual sin, especially love and cares about the world, for the earth is an element that descends downward, and so he who hath an earthly heart, cannot but have his soul press downward.  
2. There is the Root and cause of this, expressed in that phrase, The sin that doth so easily beset us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word is but once used, and that in this place, it's a two fold compound, and so the more emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is as much here as easy, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so that it is a sin which besetteth and compasseth us about, and that very easily, it finds no resistance, neither have we any power to withstand it.  
Some understand this of actual sins, but not only Protestant Interpreters, but even some Papists also; Ribera and others understand it of Concupiscence within us; The word is made a Metaphor several ways; Erasmus renders it, Tenaciter adhaerentem, That sin which doth so tenaciously adhere to us, making it an All●sion to Ezekiel Chap. 24. where there is a Pot set on the fire, yet all the fire and burning cannot get off the rust and filth that cleaveth to it. Gretius makes it to respect Lament. 1. 14. where there are yokes and bands mentioned about the neck, which are impediments to the beast in his going.  
Others they make the Metaphor from a Wall, or an hedge that stops the passenger in his way; Yea, Lapide following others, makes it to be the outward temptations, or the dangers that are in the way by enemies and adversaries to the Truth, but the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not well agree to that: Hesichius rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Varinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If we compare this expression with what Paul saith of himself (Rom. 7) concerning original sin, keeping and pressing him down; we may well with Beza put a procul dubto upon that exposition, which doth apply it to original sin, for that indeed is the only weight, that doth constantly and perpetually beset us and hinder us in our way to Heaven, and that with all ease and facility: Observe then,  
That original sin is the sin which doth so easily beset us: That doth circumcingere, as Beza saith, bind us up straight and close, that our limbs are not expedite and free to run our holy race; So that it is with us as a racer that hath his arms or legs bound, his garments so straitlaced to him, that he cannot have that liberty and freedom to run, as he doth desire. Some consider the word, as it did allude to a millstone about the neck, plunging us down into the Sea.   

SECT. II.  
What is implied in that Expression, So easily beset us.  
LEt us take notice, What is contained in this excellent and emphatical word. And  
First, There is implied our utmost impotency and inability to shake off the power of it. For although the Apostle exhorteth us to lay it aside, yet that must be understood as a duty always in doing, that we are neverable to compleatfully and perfectly; You see, though they are godly to whom he writeth, and they are already in the race, yet it is their work daily to be unburdenning of themselves: When therefore it's called, The sin so easily besetting us, hereby is taught us our inability and insufficiency to withstand it; Insomuch that all those Doctrines, which teach freewill, and a power to do what is good, are justly to be abandoned, John 15. when separated from Christ, we cannot do any thing, and therefore are said to be not asleep, but even dead in sin; so that no Infant new born is more unable to help itself, than we are to promote the good of our own souls. This therefore must be laid as a foundation, without this our humiliation doth not go deep enough; We are to lie bemoaning ourselves, as that poor Cripple, which had no power to put himself into the water; And indeed till we be sensible of this impotency, we cannot expect that Christ will help us; When that Cripple said, He had no man, than our Saviour relieved him: Oh then, bewail the straight and misery thou art in If it were a temporal calamity thou wert in, and such as neither thou thyself, or any man in the world could help thee, How greatly would it afflict thee? But now though neither men or Angels can deliver thee out of this spiritual evil, yet thou dost not lay it to heart.  
Secondly, As it densteth that our power to good is lost by this original sin; So also our will and desire: For why should it be said to beset us so easily? But because we have neither power or will against it; so that till the principle of Regeneration be infused into us; sin hath defiled our will, as well as our power; as we cannot, so neither we will not gain say the lusts thereof. We must not then conceive of man, as indeed miserably polluted, and such as cannot help himself, but is very willing, and heartily desireth to be freed from this bondage, but his will is as grossly polluted, as any thing, He willeth not the things of God, he loveth not, yea he hateth every thing that is spiritual and holy; Insomuch that we may truly say, That the actual wickedness in men's lives, doth not only arise from weakness and impotency to what is holy, but from an unwillingness, and an averseness to it. Though they be alured with the glorious promises of God's favour, and eternal glory; Though the terrors of God, and the everlasting flames of hell be set before them, yet they will not; Though their consciences be convicted, though the word of God be plain against their lusts, so that they cannot tell what to say, yet they will not: So that herein lieth the sad and dreadful efficacy of original sin, that it hath corrupted the will all over, so that whereas we will the lusts of the flesh, the pleasures of sin, the comforts of the world, we have no will to what is good: If then the will, which is the appetitus universalis, and like the primum mobile, that doth carry all the inferior orbs with it, be thus infected with sin, no wonder if we be easily beset by it: This is to bribe the Commander in Chief, that ruleth all, and so it is no wonder, if all be at last betrayed into the hands of sin and Satan.  
Thirdly, When original sin is said thus to beset us, and compass us about, hereby is denoted, What an impediment and hindrance it is to us in our way to Heaven, that were it not for this clog upon us, we should with all cheerfulness and alacrity run the way of God's Commandments. It is this that makes the Chariot-wheels of the soul move so slowly; It is this that stops us in the way, that makes us draw back.   

SECT. III.  
How many ways Original Sin is a Burden, and an Hindrance unto us.  
NOw because this property is chiefly aimed at by the Apostle in this expression, viz. that it is a burden, an hindrance, a stop to us, while we are in our race: Let us consider, How many ways original sin is a burden and hindrance, so that if this were removed, there would be no complaints of the difficulty that we find to what is good, yea the more perfect and spiritual any duty is, the more pleasing and acceptable it would be to an heart eased of this burden. And  
First, Original sin is a burden incurvando, By bowing down and pressing to the soul to these creatures here below; So that now by nature the creature with the comforts thereof, is the centre of a man's heart, is the ultimate object his soul is placed upon. God indeed made man after his own image and then his heart, his affections, they did all ascend upwards to God, than he could not satiate, or fully delight himself in any thing but God, but through this original sin a man is habitually averse to God, and converted to the creatures; So that God is not in all his thoughts, yea Ephes. 2. 2. they are said to be without God in the world, Even as the body of a man, when deprived of its sense; falleth prostrate presently upon the ground; so when that original righteousness was removed, which was the soul of the soul, presently we fall downwards to the creatures, knowing no better good, nor desiring any better comforts, but what are in them. No marvel then if this make the godly go stooping and bowing down, because it depresseth and leaneth to the creature, leaving God; That as you see the body is a burden to the soul, especially if diseased, which made Plato say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very grave and sepulchre of the soul: Thus original sin is a spiritual burden to it, that there cannot be those ascensions and elevations of the mind to God, as aught to be.  
Secondly, It's an impediment in our race, Obnitendo, by a plain opposing and contrary thwarting of any good that the Spirit of God either externally offers, or internally operates. Thus this native sin doth with all violence oppose and thwart whatsoever is spiritual; Therefore you see the Apostle expressing this resistance by military words, that it doth war against him, and sometimes lead him into captivity; Thus even a Paul is like a poor captive or prisoner, carried up and down whether he would not: Now this obnitency and reluctancy of original sin is seen two ways against what is good:  
1. There is a good published and tendered by the preaching of the Gospel. God doth by that proffer unto us everlasting and eternal life; but this original sin stirreth up a man to reject it, and to refuse it; it's no suitable or acceptable offer to our natures, no more than pearls or sweet flowers are to the beastly Swine. Indeed when a people have lived long under the preaching of the Gospel, yet do reject it, and oppose it, loving darkness rather than light, these have a double blindness and hardness upon them; The natural one by original sin, and the habitual contracted one, which they are justly delivered up into by God for the contempt of the light they do enjoy; but I speak here only of the natural blindness, and natural hardness upon our hearts: So that upon the very first offers and tenders of grace, the first Sermon that ever we hear, the first time that the Gospel doth sound in our ears, we have a contrariety to it; and why is it that a man should thus naturally be an enemy to his own peace? Is it not because of this imbred sin working in us?  
2. If the Spirit of God go further, and doth not outwardly teach only, but inwardly and spiritually also, changing even the whole man, making it a new creature, yet because this corruption is not quite rooted out, it doth continually gain say, and withstand that Law of the mind within us: Whence then is it that such rebellion and opposition is within thee to every good thing? Is it not because original sin hath put thee into this disorder?  
Thirdly, It is an impediment alliciendo and inescando, It doth ensnare and allure the heart, so that while the soul should pursue the race, that throweth in the way some alluring objects or others, and thereby it is stopped in its course; As the Heathens speak of golden Apples cast in the way to hinder one that was swiftly running in the race: He that runneth in a race, must not step out of the way to gather every flower that groweth by the wayside; nor is he to stand still and refresh his eyes with pleasant objects: Thus neither ought we in our way to Heaven; but this original corruption bewitches and enticeth the heart with many deceitful and alluring lusts: So that by this means we are for the most part in golden, sweet, dreams, promising this and that comfort to ourselves, till at last with Dives we awaken in hell, and see ourselves bereft of all happiness. The Apostle James doth fully confirm this secret bewitching way of original sin within us, which he calleth lust, Jam. 1. 14. So that, marvel not to see thyself drowned in all the pleasures of sin, to be sucking down the comforts of earthly things with all delight, for this lust within thee, this bewitching Dalilah in thy breast, puts thee into a sweet sleep, and so heavenly things have no relish, no taste to thy appetite, but the things of the world are sweeter than the honeycomb: Oh why is it that sin which is indeed full of stings and bitterness should be so sweet! Why should it be such a pleasing thing to go in the ways that lead to hell and damnation? that when thou art sinning, it is as thou wouldst have it? Is not all this, because sin hath ensnared and enticed thee?  
Lastly, Sin is a burden to the soul in our race, debilitando, By weakening and debilitating the principles of grace within us: So that although we are regenerated and sanctified, yet because original sin doth intimately adhere even to the very habits of grace within us, so that they are not perfect and pure: Hence it is that their actings are more remiss and languid; we cannot love God perfectly, we cannot have pure and sinless actions, because we have not pure and sinless principles: So that whereas some have thought, that there is not such a spiritual conflict in a godly man, as we speak of, because that would make the will, to will and nill at the same time two contrary things; they do not rightly understand this Assertion, for it's not from contrariety of volitions, but because the will being not perfectly healed, willeth good things remissly and faintly, not with that perfection, or freedom and alacrity as it ought to do.  
Use. Of Instruction. Every day to bewail this depraved estate of thine more and more; We take thee (as Ezekiel was in another case) and cause thee to see every day more and more abomination: Thou hast not heard all the worst, nor have we discovered all the worst that is in us, yea, we are never able to go to the bottom of it. This original sin is an unsearchable Mystery; It is a long while ere we come to know any thing of it, and longer ere we come to know the breadth and length of it. Know this sufficiently, and then be in love with thyself, or trust in thy good heart, and thy own righteousness, if thou canst.    

CHAP. VI  
Of the Name Evil Treasure of the Heart, given to Original Sinne.  

SECT. I.  MAT. 12. 35. And an evil man, out of the evil treasure of his heart, bringeth forth evil things. 
THese words are part of an Apologetical Answer, that our Saviour made against the Pharisees, who were guilty of blaspheming the holy Ghost, because they did maliciously oppose the known truth, and what was done by the Spirit of God, attributing it to the power of the devil. And in this Apology the fervency and zeal of our Saviour, doth appear in the compellation he giveth them, Generation of vipers: Here you see, That it is not always railing and indiscreet zeal, to call wicked men by such names that their sins do deserve.  
In the next place, he giveth the reason of this their blasphemy, it is no wonder if they speak ill, who have ill and naughty hearts, which he expresseth emphatically:  
1. By an interrogation, How can ye?  
2. By the impossibility, How can ye?  
3. From the matter mentioned: he doth not say, How can ye being evil de good things, but speak; We might think wicked men might easily forbear evil words, though not evil actions, but their heart is first set on fire with hell, and then the tongue. The Physician discovers how the heart is by the tongue, and so doth Religion also. Now that good words cannot proceed from a bad heart, viz. naturally (for on purpose, and artificially many evil-minded men, may speak religiously, and men may have butter words, whose hearts are like swords) our Saviour proveth from the common and even proverbial rule; A good man hath a good heart, and a good treasure, and so of this sweet fountain cannot come bitter streams. But a bad man hath an evil treasure in his heart, and so from these thorns men cannot gather grapes, nor from these thistles figs; we see here then a good man and a bad, diversified by that which is wholly hidden and secret, not known to any, but God, till he discover it by words or actions. Now this evil treasure in every man's heart is twofold,  
1. That which is Natural, that which he cometh into the world with, thus every man hath an inexhausted treasure of wickedness, which he spends upon all his life time, and yet never cometh to the bottom of it; And in this sense our Divines do well prove, That no natural or unregenerate man is able to do any thing, though never so little that is good, because he is a bad Tree, and being also of the seed of Serpents, there cannot come any honey, or sweet thing from him.  
2. There is an acquired and increased treasure of sin, which a man storeth up by daily custom in sin, so that he becometh to have two treasures of evil in his soul, as if one were not enough, natural, and voluntary, innate, and voluntarily contracted: For you must know, That original sin, though it be a full fountain of poison, ready of itself to overflow, yet custom in sin doth strengthen, and enable it to be more vigorous and operative; we may put more wood to this fire, and so make it more dreadful: Even as these Pharisees, though they were by nature, the Serpent's seed, yet because of their voluntary and contracted malicious disposition in them, superadded to the former, our Saviour calleth them, Generation of vipers. Now although the Pharisees had this twofold evil heart, naturally, and voluntarily, yet I shall of the former only, and so handle it not, as relating to the Pharisees, but as it is a general Truth, to be affirmed of every one, till renewed by grace, that he hath an evil treasure, an evil heart within him; And from thence observe,  
That original sin is the evil treasure that is in a man's heart. Sometimes the heart itself is said to be evil, to be desperately wicked; but then it's not taken physically, as it's a corpulent substance in a man; but morally or theologically, as it is the seat and principle of all evil: For as the Sea hath all the Rivers in it, from which they come, and to which they return again; so the heart is the fountain of all evil, and all evil is seated in it, coming from the heart, and going back again to it.  
But let us open this treasure, which is not like the opening of that Alabaster Box, which perfumed the whole house; but like the opening of a noisome Sepulchre or dunghill, from whence cometh only what is loathsome; Therefore it's not called a treasure in a good sense, as commonly the word is used; for we do not use to treasure up vile and loathsome things; but because in a treasure there is plenty and fullness, therefore is this evil heart, this original pollution called a treasure, and that very properly, for these resemblances.   

SECT. II.  
How Original Sin resembles a Treasure.  
FIrst, A treasure hath fullness and abundance. A poor man that hath only money enough to discharge his daily expenses, is not said to have a treasure, for that denoteth abundance, more than enough: Thus is original sin deservedly called a treasure, because it's a fullness of wickedness: As in Christ the treasures of wisdom are said to be in him, Col. 2. 3. So in every man, there is a treasure of folly and wickedness; so that every man is rich enough to sin, let him be never so poor, never so straitened, not a morsel of meat to eat, not a farthing to buy any thing with, yet he hath a rich heart, a full heart to sin, he is never destitute of plenty and power to do that; which consideration should greatly humble thee to think, in stead of that good treasure, which God once put into my heart, being throughly furnished with every grace; now there is a treasure of evil; now darkness is where all that light was; evil, and nothing but evil, where all that good was; Though thou art a rich man, and a great man, glorying in thy treasures of wealth, yet the treasures of evil in thy heart, may make thee fear and tremble.  
Secondly, Here is denoted in this expression, That all sin is potentially and seminally in our hearts; For it's not said to be an evil heart in some respect, and as to some actings, but indefinitely and generally, an evil treasure of the heart. Hence Rom. 3. 14, 15. There are in man by nature crimson actual sins of the greatest guilt, viz. The poison of Asps is under their tongues, their mouth is full of cursing, their feet are swift to shed blood, etc. These sins which some few of mankind only, and those the worst of men, do ordinarily commit, yet they are attributed to every man by nature; And why? because there is the treasure of these in his heart; you cannot name the vilest actions that are, though for the present like Hazael, thou wouldst defy such things, saying, Am I a dog, a devil, that I should do them? yet did not God bind up this treasure of evil in thee, as he doth the clouds, that are his treasures of rain, thou wouldst quickly be overwhelmed with them; what trembling should this make in a man's heart, when he shall consider, there is not the vilest and most profane atheistical man breathing, but thy heart would carry thee out to do the like, did not God say to this sea of corruption within thee, Hitherto thou shalt go and no further? It is because of this, that David and other eminent godly men, have fallen into such gross and loathsome sins, that you would have thought they had not been in the least danger of, that they were as far from, as the East from the West, yet how quickly could these materials for sin in their hearts ripen, and break out into a flame? How quickly did even the green Tree burn? What then would the dry Tree do? Look then upon thyself, as the vilest sinner in the world, in respect of thy principles, and propencity to all sin; Say, it is not because I have a better nature, I have less original sin in me, but because God is pleased to put a restraint upon me! Certainly, if this will not make us like Job, abhor ourselves, as it were, upon the dunghill, what will?  
Thirdly, In that original sin is compared to a treasure, there is denoted the inexhausted nature of it, though we sin never so much, yet the stock of sin is not quite spent. As God, because he hath a treasure of mercy, and therefore said to be rich in grace; though he showeth never so much mercy, and vouchsafeth never so much grace, yet his treasure is not impoverished thereby, he is as fully able to bestow fresh grace, and new mercy to thee, as if this were the first time that ever he began to be merciful: Thus, though with great disproportion, it is with a man that hath this evil treasure in his heart; Though he sin all the day long, though from this abundance his mind thinketh, his tongue speaketh, his hand acteth that which is evil, yet still his corruption is not abated, yea it is the more strenghned and increased: As it is with poisonous creatures, though they vent never so much poison, yet they cannot cast out the root and cause of it as long as they live: So though a natural man be all the day long sending forth nothing but sin and folly, yet his heart is as full as ever, this fountain is not dried up; Therefore although it may fall out, that many bodily sins cannot be any longer committed, because the body groweth old and infirm, yet this original sin is never weakened, while a man is unregenerated, but in a natural man, though an hundred years old, yet it is as vigorous and active, as in youthful sins. It is reported of a liberal Emperor, who was much in free munificence, that he would say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Draw from me, as from the River Nilus, meaning, that he would never be weary, that he was like a fountain, of which all travellers might drink, yet he be as full as ever: Thus it is with this treasure of original sin, all the sins that have come from it to this day, have not at all diminished the fountain, it's as full and as overflowing as ever, yea as sudden showers make the rivers fuller, causing a flood; Thus do all actual and customary sins, they make this original corruption like Nebuchadnezzar's furnace seven times hotter than it was before.  
Fourthly, In that it is called a treasure, we thereby see the delight and pleasure that we naturally take in what is sinful. Our Saviour saith, Where a man's treasure is, there his heart is also; how much more when this treasure is his heart, when his heart and treasure is all one? Therefore this expression doth denote the futable and pleasing nature of sin to us; it showeth, that what water is to the hydropical man, as Job 15. so is sin to a man by nature: Hence Heb. 11. they are called, The pleasures of sin; Who would think so? you would rather think we might as well say, The pleasures of hell, and the pleasures of damnation, that a man would be as willing to be damned, as to sin; But thus sweet and pleasing is sin to every man by nature, because his heart is upon it, it is a treasure to him; That as the godly account God's will sweeter than the honeycomb, so do they the will and lusts of sin; Do ye not pity such, who are so distempered in their palate, that they cannot forbear eating those things, which will be their death at last? How much more miserable is man, to whom nothing is so pleasant, so much sought after, as that which will prove his eternal damnation? And certainly, if sin be not such a delight to thee naturally, how cometh it about that no threatening, no fear of hell, all the curses in the Law denounced against thee cannot make thee forbear? If you regard sin in its own nature, so the Scripture represents it most irksome and loathsome, comparing it to gall, to a bitter root, to mire, to vomit; And who can desire to swallow down these things? But because original sin hath infected all, hath made us like so many beasts, therefore what is in itself abominable, to our corrupt natures is become exceeding pleasant.  
Fifthly, Because it's a treasure, therefore it is that every day there cometh from us some new corruption or other, some new sin or other to be matter of condemnation to us. That when we might think, if once we had got our hearts to such a frame, if once we could subdue such a corruption, then, we hope we should be at some ease; but no sooner have we obtained such desires, but this treasure of evil poureth out new matter of sorrow, corruptions rise fresh again, when we began to hope all were dead; So that the soul begins to be even hopeless, crying out, O Lord, how long? When shall this bloody flux be stopped? When shall it once be that I may be quiet and free from this molesting enemy within? But it is with thy heart as with the sea, when one wave is over, presently there cometh another, and again another, and it cannot be otherwise as long as this treasure is in us, as Job saith, Chap. 14. A Tree though the boughs of it be cut, yet the root will spring again, and be as big as ever, if suffered to grow: Thus original sin, though it may be mortified and crucified in some measure, though there may be much stopping and abating the strength of it by grace, yet because the root is there still, it will quickly sprout again: Hence are the godly put upon those duties of crucifying and mortifying the flesh, because they will have this work to do, as long as they live; there is a treasure, and so out of this, as the good Scribe cut of his good treasure, Mat. 13. 52. doth bring out new and old, thus doth he old lusts and new.  
Use. Of Instruction. Have we all by nature an evil treasure in our hearts, then see, why it is that thou art always sinning, that thou art never weary, that all the world cannot change thee, or make thee of another mind? Is it not this evil treasure within? As it is a treasure of sin, so it is of wrath and punishment, Rom. 2. some are said, To treasure up to themselves wrath against the day of wrath; and this is thy case, and never do thou flatter thyself, because thou dost not feel and perceive any such evil upon thee, for therein art thou the more miserable; Treasures use to be hidden and secret, therefore in the Scripture called hidden treasures, and thus is this treasure of evil in thy heart, it is hidden from thee, thou dost not know it, till God open thy eyes, till he give a tender heart.    

CHAP. VII.  
Of the Name Body, given to Original Sinne.  

SECT. I.  ROME 8. 13. But if ye through the Spirit do mortify the deeds of the Body, ye shall live. 
I Come now to the last Name, I shall insist upon, that the Scripture giveth original sin, and that is a Body; For although the most famous, and notable name is flesh, yet because that will most properly be considered, when we speak of the Nature and Definition of it, I shall put it off till that time; Only we must necessarily take notice of this Title given to it here, and elsewhere, (viz.) a Body: Not that this word is to foment the Illyrican absurdity, That original sin is not an accident, but a substance; but hereby is manifested the real and powerful efficacy of it upon the whole man: For the coherence of the words, the Apostle at vers. 12. from that glorious and precious Doctrine of Justification by Faith, and also Sanctification begun in us, doth infer this Exhortation by way of Conclusion, That therefore we are not Debtors to the Flesh, we have received such great and unspeakable favours from God, that we owe all to him; as for sin, called here the Flesh, we owe nothing at all to that, sin will not justify us, sin will not save us: Neither hath the Devil showed that love to us, which Christ hath done.  
By this than we see, That though Justification and Gospel-mercies be not for any works or merits of ours, yet Believers are to study and abound in holiness, as that which Christ aimed at by the work of Redemption, as well as our Justification. Now for this reluctancy against, and mortification of sin, the Apostle useth several Arguments, as in the Text, the danger that will accrue even to the godly, If they live after the flesh, they shall die, that is, eternally; The godly need this goad to prick them forward, they must not please themselves, as if because they were elected, justified, they may live as they list, and walk after the flesh; No, if they do so, they shall surely be damned.   

SECT. II.  
What is implied by the word Mortify.  
BUt on the contrary, If they mortify the deeds of the body by the Spirit, they shall live; where you have the duty supposed, to mortify; that implieth, it is not enough to forbear from the actings of sin, but they must kill it; Sin may be left upon many considerations, yet not mortified; Look therefore that sin be dead in thee, and not asleepy, or only restrained for a season.  
Again, To mortify signifieth the pain and renitency that is in the unregenerate part against this Duty. A wicked man had almost as willingly be killed, as leave his lusts. This showeth how fast sin is rooted in us, more than a tooth in the jaw, or the soul in the body; and if any of these are not taken away without much pain and trouble, no wonder if the leaving of our corruptions be so troublesome to us.  
Lastly, This word supposeth, It's a constant work, we are always mortifying, always crucifying; This is spoken to comfort the godly, that they should not wholly be dejected, if they find some actings and stir of sin still within them.   

SECT. III.  
SEcondly, There is the Object of this Duty, and that is The deeds of the body; Many translate it, The deeds of the flesh, for that which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before, is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Now this body is not only sin putting itself forth in bodily actions, but it is the same with flesh, which is original corruption defiling the whole man: So that the body here, as Beza doth well observe, is, The whole man in soul and body, while unregenerate; for the flesh, the body here spoken of by the Apostle, is in the soul as well as body, it is every thing that is opposite to God in a man, whether it be in his mind, or in his flesh. So that Austin said, The Epicurean he saith, Frui carne meâ est bonum, to enjoy the flesh is good; The Stock he saith, Frui ment meâ est bonum, to enjoy my mind is good, but both are deceived, for to enjoy God only is good, and both the body and the mind are all over defiled with sin.   

SECT. IV.  
LAstly, There is the Efficient Cause, by which we mortify the deeds of the body, and that is the Spirit; It's not our power, but God's Spirit that conquereth these lusts for us, Observe,  
That original sin is a body in us. It is a body both in our soul and body; it's called a body, not properly, as if it were a substance, but metaphorically and allusively; So Rom. 6. 6. it's called The body of sin; and certainly it may as well be called so as flesh and the old man.   

SECT. V.  
Why Original Sin is called a Body.  
BUt let us consider, Why it hath such a name given to it. And  
First, It is to show, That original sin doth not lie latent in our breasts, but putteth itself forth visibly in all the operations of the body: That as the Godhead is said to dwell in Christ boa●ly, and the Word was made flesh, because the Divine Nature which is immaterial and invisible, did through the body become as it were visible. Thus we may say, Original sin dwelleth in us bodily, and that it is made our flesh, because in and through all bodily actions, it doth manifest itself both to ourselves and others: It is then the body of sin, because it makes itself outward visible, and doth as it were incarnate sin, hence it is called the outward man: Indeed it is disputed, whether 2 Cor. 4. 16. where the Apostle saith, Though our outward man perish, yet the inward man is renewed daily; By outward man there is meant the body only, or original sin in the bodily deeds thereof; Most do interpret it of the body only, yet Paraeus understands it of original sin with the body, That as the body and original corruptions with the effects thereof are constantly dying, being mortified by the Spirit of God, so the inward man, which is the work of grace, is daily more confirmed; Howsoever this be, yet it is plain, Rom. 7. 22. That the work of grace within us, being called the inward man, that by opposition, original corruption must be the outward man, and therefore called, The Law in our members. It is thought by Nerimbergius, that the Apostle taketh this distinction of an outward and inward man from Plato, out of whom he quoteth a place, with some vicinity to Paul's expression. This is certain, That original sin may well be called, a body, and the Law in our members, because by these it doth so palpably put forth its self: Insomuch that we may wonder any will not believe there is original sin, for it is obvious to the sense, they may behold the effects of it, that as you may know a man hath a soul, because he speaketh and laugheth, though you cannot see the soul: Thus though you cannot see original sin, yet because as soon as ever the child can speak or do any thing, you see vanity and sin put forth itself, therefore you may conclude there is original sin: Thou then, that wilt not be convinced of it by Scripture, by reasons and several Authorities, we send thee to experience; You cannot go from house to house, from Town to Town, from company to company, but you may see the effects and actings of original sin: If you say, It's men's actual sins and custom therein, that makes them so vile; It is true; But still we ask, Whence came the custom? Whence came they to have those actings? Certainly, those streams could not have been polluted, if the fountain had not been; and if original sin did not infect our natures, why should not men generally as well act that which is good, and obtain a custom in that which is commendable? Therefore experience, thy eyes, thy ears, may convince thee of this bodily sin.  
Secondly, The Apostle calleth it a Body, to answer those other expressions that he useth about it, for he often calleth upon us to mortify, to kill, to crucify this original sin: Now to mortify and crucify are properly relating to a Body, we do not say properly accidents, or qualities are crucified. To make therefore the expression harmonious, he calleth it a Body; Howsoever therefore it is with our natural body, that no man ever yet hated his own flesh, we are to nourish and cherish that, and it would be murder to mortify that body, yet this Body of sin is to be kept under, we are not to spare it, but by the Spirit of God to be constantly crucifying of it; neither let that discourage thee, because (as you heard) this will be painful and grievous to flesh and blood; for you must conclude upon this, That the way to Heaven is narrow and strait, there must be constant violence and opposition to all natural inclinations: Every godly man may well be called a Martyr, for though he may feel no pain in the kill of his natural body, yet he must and will feel much exercise in killing the body of sin, but better endure some grief here, than eternal torments hereafter. Our Saviour speaks to this twice, as it's mentioned by the Evangelist Matthew, Chap. 5. 30 & 18. 3. It is better (saith he) to go halt and blind into life, than with two hands and eyes to be cast into everlasting fire: Think then, whether will be more burdensome to leave the pleasures of sin here, or hereafter to be tormented to all eternity.  
Thirdly, Original sin may be called a Body, To show the reality of it, that it is not a mere fancy or humane figment, as some call it, or a non ens (as the late Writer D. J. T. Answ. to a letter.) We know the Scripture, and so our use of speech opposeth a body to a shadow; The Legal Rites are called a shadow, and Christ the body; Thus original sin, it is not the shadow, or the notion of a sin, it liveth and moveth as well as actual, it provoketh God, it curseth and damneth as well as actual sins; So that we are not to flight it, or to be fearless of it, but rather to tremble under it, as the fountain of all our evil and calamity. The word Body is sometimes taken for that which is substantial and real, in which sense some have excused Tertullian and others, that attributed a body to God and Angels, as if they intended nothing but a real substance, as the axiom of the Stoics was, Omne quod est, est corpus; Hence they made Virtues and the Arts, Bodies: But whatsoever their intentions might be, the expression is dangerous, for God is a Spirit; but there is no danger to call original sin a Body, thereby to express the full and real nature of it, and thus far Illyricus his intention was good, though his opinion was absurd, to amplify those terms the Scripture giveth to original sin in opposition to Popery, wherein they speak so coldly and formally of it, only that he should therefore make it to be more than an accident, even the substance of a man in a theological consideration; hence he did overthrow all Philosophy and Divinity; So that properly the Lutheran Poet cannot be excused, when he saith, 
Ipse Deo eoram sine Christo culpa scelumque,  
Ipse ego peccatum sum, proprieque vocer.  In a figurative expression it may pass, but he intended Flaccianism; hence Contzen speaks of Illyricus by scorn, Cujus vel substantia est peccatum. Yet thus much we must take notice of, That the Scripture doth not in vain use such substantive names about our natural defilement, for hereby it doth aggravate it, and would have us also know the greatness and vileness of it; For how few are there, till sanctified and enlightened by the Spirit of God, that do bewail this as an heavy burden? They can complain of the pains, the aches, the troubles of their natural body, but do not at all regard this body of sin, whereas to a spiritual tender heart, this body of sin is far more grievous than any bodily diseases, or death itself, yea death is therefore welcome to them, because that alone will free from this body of sin, so that they shall never be molested with it more.  
Fourthly, Original sin is called the Body of sin, Because it is a mass of sin, a lump of all evil: It is not one sin, but all sin seminally: And this seemeth to be the most formal and express reason, why the Apostle giveth it this name, call it a Body, and attributing members to it; for as a body is not one member, or one part, but the whole compounded of all; Thus is original sin, it is not the defilement, or pollution in one part of the soul, but it diffuseth itself through all. It is a body of sin, and herein it doth exceed all actual transgressions, and for this reason, we ought the more to grieve and mourn under it; The body is heavier than one part, why are actual sins a load upon thee, but this which is the cause of all, and comprehends all, thou art never affected with? O pray more for the Spirit of conviction by the Word! Look oftener into the pure glass of the Law! Compare thy universal deformity with that exact purity! It is for want of this the pharisaical and the natural man is so self-confident, trusteth so much in his own heart, doth so easily persuade himself of God's love, whereas if we come to a Christian like Paul, complaining of this Law of sin within him, finding it captivating and haling of him whither he would not, than we have much a do to comfort such an one, all our work is to make him have any hope in Christ, he thinketh none are so bad as he, that the very devils have not worse in them, than he feeleth in himself; and all this is, because original sin is such a loathsome dunghill in his breast, that as those who have putrified arms, or other parts of their body, they cannot endure themselves, they would fly from themselves: Thus it is with them, because of this original pollution.  
Fifthly, Original sin may be called a Body, Because it inclineth only to carnal, earthly and bodily things, not at all savouring the things of God and his Spirit. Hence it is called so often the flesh, because it only carrieth a man to fleshly things, being contrary to God, and full of enmity to his will, as Rom. 8. And doth not experience confirm this? Take any man, till renewed by grace, and all the bent and impulse of his soul, are to such things alone, that are earthy and sensual, Jam. 3. 17. The Apostle James doth there excellently describe the nature of all natural wisdom, It is earthy, sensual and devilish; Every one by nature is both beastly and devilish; This body of sin presseth him down to the earth and hell: Insomuch that you may as soon see a worm flying in the air like a bird, as a man abiding in this natural pollution, having his conversation in heaven; So that being made thus bodily and carnal, all the spiritual things of God are both above our apprehension, and contrary to our affections. Now this very particular, if there were no more, is as deep as the Sea, and containeth unspeakable matter of humiliation, viz. That by this natural pollution, we are destitute of God's Spirit; Spiritual things are no more apprehended by us, than melody by the deaf ear: Do ye not see wise men, learned men, yea great Scholars, when you come to discourse with them about spiritual things, they are very fools, and are as blind as moles that live wholly in the earth? But of this more in the effects of original sin.  
Lastly, In the Scripture, Body is used sometimes for the strength and power of a thing; And thus original sin is the body, as that which giveth life and motion to all actual sins.  
Let the Use be greatly to humble thee under this notion God's word gives original sin, This sinful body; It troubleth thee thou hast a mortal body, a corruptible body, but above all this body of sin should be a burden to thee; What shall God give all these names to it, to make thee afraid, and to groan under it, yet shall thy heart continue still like the rock and adamant?    

CHAP. VIII.  
Of the Privative Part of Original Sinne.  

SECT. I.  
Of Adam's begetting Seth in his own likeness,  GEN. 5. 3. And Adam— begat a son in his own likeness, and after his Image, and called his name Seth. 
MOses in this Chapter giveth a brief and summary capitulation of the Lives and Deaths of the Patriarches unto Noah, mentioning these heads:  
1. That God made man.  
2. That he made him in time.  
3. After his own Image.  
4. Male and Female.  
5. He blessed them.  
6. The imposition of the name Adam to Eve, as well as to Adam; And this he calleth, The Book of the generations of Adam, viz. His succession, with all his acts of his Life, and also his Death, otherwise Adam had no generation, but was created by God.  
The Hebrew word, though sometimes it signifieth a Book or Epistle, yet in the general it is no more than a Catalogue or Rehearsal, as it is here, and so is to be interpreted in some other places, the neglect whereof hath in part made an occasion of dispute, Whether any Canonical Books be lost or no, as Numb. 21. 14. whereas the word there is not to be taken for an Historical Volume, but the Enumeration or Rehearsal of the ways of the Lord?  
In the next place, he proceedeth to Seth, not but that Adam had other sons, only he mentioneth him, as the future head of humane posterity upon the drowning of the world: Now concerning him, we have his name, he was called Seth. There were Heretics called Sethiani, who attributed unto him more than a man, but the holy Ghost doth antidote against that opinion, by informing of us, that he was begotten in a sinful, mortal estate.  
2. Of whom he was begotten, and that is of Adam.  
3. How, or in what manner? and that is, After Adam's Image, in his own likeness.  
Adam was created after the Image and likeness of God, that is, in a most perfect and complete resemblance; for Image and likeness do not differ, though the Schoolmen attempt to difference them, but it is an Hebraism, putting two Substantives together for aggravation sake, and it is as much here, as an Image exceeding like.  
Thus Adam was made in respect of his soul qualified with holiness like God; but in the Text Seth is said to be begotten of Adam, in Adam's Image, not in Gods, that is, in a corrupt, miserable and mortal estate: For whereas Adam was by Nature a man; by Condition, the Lord and Chief, in whom humane Posterity was to be reckoned of; As also in respect of corruption, now polluted having lost God's Image. Seth was after Adam 's own likeness, in all these three particulars: That he was a man like him, none can doubt; That he was like Adam, in respect of his Headship to his Posterity, is plain, because Abel was dead, and Cain with his Posterity was to be destroyed in the flood. Not that this is the whole Image or likeness here spoken of; That as Adam was the first Head of mankind, so Seth was to be of those, who should be preserved in the flood, as some would have it; For such a resemblance would have been more eminently in Noah, who in the Ark seemed to be the common Parent of mankind.  
Therefore in the third place, This Image or likeness, to Adam is mentioned eppositely to that Image of God, which Adam was created in; And if you object, Why is it not as Well said of Abel or Cain, that Adam begat them after his own Image as well as Seth?  
The Answer is plain, Moses in this Historical Capitulation, doth not mention all in a Family, but such who were only by a direct Line to descend to their Posterity, and to be an Head to that. Now not Abel or Cain, but Seth was appointed by God in this place; And that we might know in what manner all Generations are to descend from him, the Scripture doth here inform us, That we must not think, that Seth had from Adam the Image of God, or would propagate it to others; but now he and we are as Adam after his fall, sinful and mortal: For although the Church hath generally thought of Adam, that he did repent and was saved; for we do not read afterwards of any gross sin he committed, and God made the glorious Promise of a Saviour to him, yet he did not beget Seth, as he was regenerated, but as a man; and so being fallen from that Covenant, he was first placed in, his personal grace afterwards could not be conveyed to his Posterity, as his sin, while a common Parent was. We see then, though Adam was godly, and Seth was likewise holy, yet for all that he was born without the Image of God, and in a polluted estate.  
Besides therefore in this place is a seasonable mentioning of the likeness and Image Adam begat Seth in, because Moses being here to capitulate their several Generations, which doth imply their mortality, doth opportunely give the cause of it: So that Snecanin (Method. Distri. Cause. Sol. & dam. cap. 3.) his opinion, which he offereth to the learned to judge, Whether by Adam's Image be not meant his repaired Image with the corrupted one, being now assumed unto God's favour, seemeth directly to oppose the Text, which calleth it Adam's own Image, not Gods.   

SECT. II.  
What Original Sin is.  
SEeing therefore we have handled the Quid nominis of Original sin, what the chief Names are which the Scripture giveth unto it; We come to consider the Quid Rei, the Nature and Definition of it; And whereas some make it it consist only in the mere privation of God's Image; Others in a positive inclination unto all evil; We shall take in both; for although, as Calvin well saith, He that affirmeth Original sin to be the privation of God's Image, speaks the whole Nature of it; Yet because that doth not so fully and particularly represent the loathsomeness of it, therefore it's necessary with the Scripture, to consider both the Privative and Positive part of original sin.  
I shall begin with the Privative part, That original sin is the privation of that original Righteousness, and glorious Image of God, which was at first put into us: And this the holy Ghost meaneth, when he saith, Adam begat Seth after his own likeness and Image. From whence observe,  
That we are by nature without the Image of God we were created in, and this is a great part of our original sin. This truth of the loss of God's Image in us, is of very great concernment, and therefore to be improved both Doctrinally and Practically. It is the greatest loss that ever befell mankind, and oh our carnal and dull hearts, which can bewail the loss of health, of wealth, of any outward comfort, but this which is the greatest loss of all, viz. the Image of God, which we should bewail all our life time, that we are no ways sensible of!  
I shall not at large in this place treat, De Imagine Dei, of the Image of God in man, I shall say only so much as will make us the better discover the Nature of original sin. And  
First, We are to know, That howsoever there be hot and fervent Disputes about this Image of God, what it is, wherein it doth consist, (and according as they take it more largely or strictly, so they conclude the Image of God is lost, or not lost) yet we may by Scripture-light make it to consist in these things.    

CHAP. IX.  
Wherein the making Man after God's Image did consist.  

SECT. I.  
FIrst, In the soul, as it is endowed with reason and understanding: For herein man did transcend all other visible creatures, that God made him with a rational soul, investing him with reason and freewill, and in this respect the Image of God is not totally lost; For though by it we have lost all our power and understanding in holy things, yet we have not lost our souls, and the natural faculties thereof; we are not made bruit beasts, we are men still; Hence it is that still the reason holds, Why a man should not kill another, Gen. 9 6. For in the image of God made he man; If there were not yet the Image of God in some respect, the reason would not be so forcible; For what weight would it carry to say, Thou shalt not kill a man, because once he had the Image of God, but now he hath lost it? God speaketh of what he will require of every man that hath slain another, and that because in the Image of God he made him: Thus James. 3. 9 aggravateth the sin of cursing any man, because man is made after the similitude of God; To this we may appropriate that of the Poet, confirmed (Act. 17.) by the Apostle himself, We are his off spring: We will grant then, That the Image of God, so far as it consists in the soul, and the natural faculties, is not lost, though in regard of the actings thereof even about natural things, they are made infirm and weak.  
Secondly, The Image of God did consist in that holiness and righteousness, which God did adorn the soul with: And this indeed is the most noble and principal part of God's Image, to be made like God in righteousness and holiness; Therefore Col. 3. 10. Ephes. 4, 24. we read the Image of God is said to be in righteousness and true holiness: Insomuch that many learned Divines do make this the only Image of God, though not so probably; This indeed is the principal and chief, the other is but remote and secundary, for the later abideth even in the Devils and the damned in hell; They have reason and understanding, yet they cannot do the least good action, no not for a moment, although they have so much light in them. This holiness and righteousness then in the whole man, was the chiefest resemblance of God, he being holy as God was holy, not by equality, but similitude. But alas, who is able to apprehend aright of this? Who can now tell, being plunged into all evil and sin, what it is to be altogether holy, what it is to be without any blemish or spot? Yet in such a glorious and admirable manner we were created.  
Thirdly, The Image of God did not only comprehend this holiness actually dwelling in us, but a power and strength also to persevere in this holiness; for if God had been never so bountiful in one, yet if he had denied the other, he would have made us happy, that thereby we might become more miserable. But this is not to be thought of that God, who showed so much love and bounty in our first Creation; Adam therefore had the Law of God written in his heart, having strength and ability from within to withstand all temptations, and to perform any holy auty; so that we cannot instance in any holy action, which he had not power to perform Indeed to believe in Christ as a Saviour, to repent of sin, he could not actually do them, because they do necessarily imply the subject sinful, and in a miserable estate and condition, but eminently and transcendently these things were in his power; yea, this power of his did extend to keep all the Commandments of God, and that without any imperfection; Insomuch that being under the Covenant of works, he might have obtained justification by them, though not meritoriousty; This glory did God at first put upon us, who now have nothing but a cursed slavery unto sin, and an utter impotency to any thing that is holy: As for resisting any temptation, he had strength and ability enough to gainsay it, though it had been in many degrees more violent, than that which 〈◊〉 him: It is true, he was overcome by a temptation, and in that which might have easily been repulsed, as we would judge; but this was to show, That although he was created holy, yet he was also mutable; Though he had power to persevere, yet he had not that grace which did make him actually to persevere, as the confirmed Angels have: So that what Historians say of the Marsi in Italy, and the 〈◊〉 in Africa, That they had such a temper of body, that no Serpents could hurt them, or poison them; Such an admittable temperament was Adam's soul in, that the Serpent would not have deceived them had not they given consent; For, if while we are in this corrupted estate, yet the Devil cannot force us to sin, be cannot make us sin, whether we will or no, but it is lust within us, that betrayeth all to him: No wonder then, if in that state of integrity, there was no 〈…〉 to sin, either from within or without.  
Fourthly, This Image of God in the holiness of it, was not only in the mind and the will, with a clear knowledge of God, and love of him, but it did extend also to the affections, so that they were made with a regular subordination to the rule of holiness within a man. These wild horses (for our possions are no better) were then all tamed, and as much subject to man's will, as the winds and tempells were to Christ's: Anger, grief, love and desire, these did not rise or continue in our soul any longer, or otherwise, but as they were conducted by the light of God shining in the mind: This must necessarily be comprehended in that expression, Eccles. 7. when God is said to make man right, rectitude is an universal harmony and congruity of all the parts of the soul unto the rule. Austin did once wonder at that disobedience which now man finds in himself, Superat animu corperi etc. (Confess. lib. 8. cap. 9) The soul commands the body, and presently it obeyeth, but (saith he) Imperat sibi ipsi, it commands itself, and then there is rebellion, but it was not thus from the beginning: Therefore the Papists and Socinians they do blaspheme in some sense God our holy Maker, whale they affirm, That the repugnancy and rebellion of the sensitive appetite to the reason, ariseth from the very internal constitution of a man; And therefore the Papists they make original righteousness to be the bridle only to curb this appetite, or an antidore to prevent this infection. And as for the Socinian, he denieth, that Adam had any such righteousness at all, and therefore they say he sinned, Because his sensitive appetite did prevail against the rational: Thus they make man, even while he was in honour, and before his fall, to be like the beast that perisheth, and to have no understanding comparatively even in that place of Paradise; But this error is so dangerous, that we are not to give place to it, no not for a moment. In that holy estate the soul commanded the body, and all the affections; They did go, when he bade them go, and stood still, when they were commanded: Oh but now, in what a war, in what a confusion and distraction are we plunged? now we cannot be angry, but we sin; now we cannot grieve, or love, but we sin; Thou that deniest original sin, let the exorbitancy of thy passions, the inordinacy of thy affections convince thee: Is thy heart in thy own power? Canst thou have every thing stir and move in thy soul, how, and when thou pleasest? Canst thou say in respect of thy heart, and all the stir of thy soul, as the Centurion did of his servants that were at his command? How is experience a mistress of us fools in this particular? Wherein doth our weakness, our sinfulness more appear than in our passions and affections? As Alexander when his flatterers exalted him as a God, he derided at it, when he saw blood come from his body. Thus when men cry up freewill, power to do what is good, deny original sin, and make us in our birth free from all evil, With what indignation mayest thou reject it, when thou seest the Chaos and confusion that is in thy soul, when thou findest not any affection moving in thee, but it overfloweth its banks presently? Whereas original righteousness gave Adam as much power over those, as he had over all the beasts of the field; but as the ground hath now thorns and thistles in stead of those pleasant herbs and plants it would have produced of its own self; Thus also man now hath all his heart and affections grown wild and luxuriant, so that Solomon's observation in other things in here made true, Servants ride on horseback, and Princes go on foot.  
Fifthly, This Image of God was partly in respect of the glory, honour and immortality God created him in. Adam was made after the Image of God, not only in holiness, but also in happiness; he was not subject to any fears or tears, nothing from within, or from without could cause pain and grief to him; Hence death, by which is meant all kind of evil and misery, was threatened unto him, as a reward of his disobedience; but Adam did not beget Seth after this Image, we are now made dust, and in a necessity of dying, which is the effect of our original sin.  
Lastly, The Image of God doth consist by way of consequence in dominion and superiority. The Socinians indeed, because when it's said, God made man after his own Image, Gen. 1. 26. it's added, And let him have dominion over the beasts of the field▪ etc. make it the only thing wherein it doth consist; But we are to believe the Apostle, Ephes 4. Col. 3. expounding this Image of God more than they, who applieth it to righteousness and true holiness; yet it cannot be denied, but from this Image of God, did flow that Dominion and Sovereignty, which the woman also was created in; for though she was made in subjection to her husband, and so is called, The Image of her husband, as the husband is the Image of God, yet in respect of the creatures, so she had power over them, and they were subject to Eve as well as to Adam. Thus you see what this Image of God in a brief manner is, the next work is to amplify our loss of it.    


is taken away, both meritoriously and efficiently, meritoriously our Apostasy deserved, that God of a Father and a friend, should become a Judge and an Adversary to us; it deserved that we should be children of wrath by nauture, who were children of love by Creation; What tongue of men and Angels can express the dreadfulness of this condition, viz. of coming into the world under God's wrath and vengeance? God is not to us, what he was in the state of integrity, not that any change is in God, but in us. Again, This friendship and love of God is expelled efficiently, for fallen man hath no suitableness and fitness, no proportion or ability to have communion with God. Darkness cannot delight in light, neither bitterness in sweetness: The swine cannot love pearl and precious flowers; man corrupt cannot love or delight in the enjoyment of God; so that the guilt of sin did presently make Adam afraid of God, so as to run from him.   

SECT. IV.  
4. THis privation of God's Image is more than like the spoiling of a man of his clothes, or like the taking of a bridle from the horses mouth, or removing the bonds and chains a man might be in, Which when taken off, he can walk well enough. For the Popish party, though they grant, Man fallen hath much hurt by Adam, yet they make the privation of original righteousness, to be no more than the spoiling of a man of his garments; so that as a man without his clothes, is a man still, though naked, and exposed to many difficulties. Thus, they say, man still hath his naturals, though he hath lost his supernaturals; Original righteousness was like an antidote, or a bridle against the inferior parts of the soul (they say) so that what man is deprived of, is only what was supernatural and merely superadded to humane nature. By these subtleties of theirs, a man's loss is made to be far less than indeed it is: Hence they do so often apply that Parable of the man going to Jericho that was wounded, and left half dead, to Adam fallen, to all mankind in him, as if we were but dangerously wounded, and not throughly dead: But the scope of that Parable is wholly to a different purpose; Original righteousness is not to be conceived, as a supernatural excellency bestowed upon man after his Creation, but as a concreated perfection in all the parts of his soul: So that the losing of this, is not like the losing of some accidental glory and ornaments, but even those concreated perfections in the soul are also lost. The misunderstanding of this breedeth a dangerous error, as if by original sin we only had lost these superadded ornaments, but did retain our pure naturals still, as they call it, which are indeed altogether impute, Eccl. 7. God made man right; Even as all other creatures were exceeding good: Now God had made man the more noble creature, worse than other creatures, if he had not created him with such perfect and suitable qualifications, as would enable him to obtain true blessedness, for every creature else had an implanted ability in it, to accomplish his end, and why then should God do less bountifully with man, one of the chiefest instances of his glorious workmanship? But of this I must necessarily speak more, because of the Socinian, who calls this Doctrine of original righteousness, Faetida fabula, an old stinking fable.   

SECT. V.  
5. ORiginal sin is a privation, not only of that righteousness which was a natural perfection due to him upon supposition of his Creation for the enjoyment of God, but also of whatsoever supernatural and gracious favour Adam had. We do not say, That Adam had nothing supernatural in him, for assisting and co-operating 〈◊〉 supernatural, as also that prophetical light he had concerning 〈…〉 God did superadd many glorious ornaments which were 〈…〉 and which he did not absolutely need as means to make him 〈…〉, and such likewise were those consequents of holiness mentioned before, 〈◊〉 to be the Son of God, and to be the Temple of the holy Ghost; Now all these gratuita are lost as well as the naturalia, we are no more the children of God, or the Temple of God, but our souls are possessed with Satan, and he ruleth in our hearts, as in his proper possession▪ Some Divines call original righteousness the absolute Image of God, and our sonship, and filial relation to God, for Adam is called the Son of God, Luke 3. ult. the relative Image; now whether absolute or relative Image, all is lost; and therefore that assisting grace, which was then ready at hand for Adam to enjoy, that thereby he might b●●nabled to do any good action, we are naturally without: Oh than the 〈◊〉 and undone estate we are in, being without inberent grace dwelling in us, and assisting grace from God without us, without eyes, and the light of the Sun also! Who can think that God at first made us such sinful, mortal and wretched creatures? It would be much against the wisdom and goodness of God, he would then have done worse with man, than with any fly or worm.   

SECT. VI  
What are the most excellent and choice parts of that Original Righteousness that we are deprived of.  
BUt because the greatest part of the privative way of original corruption, is in losing that Image of God, and concreated holiness, and we have only spokan in the general of that, that we may be the more affected with it, and the loss thereof may pierce to our very hearts; Let us consider, what are the most excellent and choice parts of this original righteousness that we are deprived of, that so we may not only see our loss in the bulk, but be able to account of every particular in this, and that we have lost.  
And the first particular to be insisted on, is that great dignity God put on man, making him with a Free will to do what is holy. freewill is a great perfection, though the mutability in it, as in Adam was a negative Imperfection, this was admirable in Adam, that he had power, if he willed to do any holy action whatsoever: There was not in him any clog, any impediment to stop the exercise of this Free will; but as he had dominion over all creatures, so also over hi● whole soul; and indeed if God had not created him with this dominion over his actions, his obedience had not been so eminent, nor his disobedience so culpable▪ But this flower is withered, this Crown is fallen to the ground; Man hath now no free will, no power to do any thing that is holy; He hath power to eat and drink, he hath power to do civil & moral actions, he hath power to do actions externally religious, to come to the Congregation, to hear; but for those things that are internally holy, to love God, to believe on him, to repent of sin; This the Scripture doth in many places deny to him, making him to be dead in sin, and until born again by the Spirit, unable to do any holy duty. This Raymundus (Theol. Natur. de lapsu hominis) doth well urge, That the soul as to spiritual actions, and in reference to God, is wholly dead; so that as a dead man is not able to produce any vital actions, so neither can any natural man spiritual actions; and because man being dead is not sensible of this loss, therefore doth the same man compare him to a mad man, that knoweth not how it is with him; yea he much pursueth that similitude of wine degenerated into vinegar, saying, That as vinegar retaineth nothing of the sweetness or goodness it had when it was wine: Thus neither doth man retain any thing of that light in his mind, or love in his heart, which once he had: Man (saith he) is not become of good wine bad, which though bad, retaineth some taste, and hath a little relish of the nature of wine; but he is as when Wine is degenerated into vinegar, which hath all clean contrary to what is had when once wine. This comparison he the rather urgeth, Because (saith he) man doth not, or cannot discern in himself the difference between his created condition, and his fallen, therefore he must see how it is with him in similitude by other things. We may add to this similitude another of the body of man while living, and an instrument of the soul, with itself when dead, and separated from it, that body than though formerly never so beautiful and comely, never so lively and active, now is loathsome, and hath the clean contrary qualities; Such a thing is man now fallen, if compared with his Creation.   

SECT. VII.  
A Second instance of a particular in this Image of God, which we have lost, is Faith and dependence upon God as a Father. As God made Adam his son in holiness, so Adam had a filial dependence and belief on him, resting alone in God's protection and preservation, and thereby was not subject to any fears, grief, or troublesome dejections of mind about his soul or body; This was an excellent pearl in that Crown of glory, which God set on man's head, but how totally is this lost? Every man by this original sin may justly go up and down trembling like a Cain, fearing that every thing should not only kill him, but damn him; Yea, whence is it that the Sea is not fuller of monsters, than thy heart is of unbelieving, doubting and diffident thoughts about God? Why art thou so fearful, suspicious and despairing about God naturally? Is not this because God and thy soul are separated? Doth not thy conscience secretly suggest to thee, that God is offended with thee? Is not this a plain discovery of thy loss of God and his Image, that thou hast naturally fears and doubts within thyself? Thou thinkest of God and art troubled, as Adam when he heard God's voice, ran and hid himself; All the natural tremble and trepidations of conscience about God, arise from this, because there is a secret persuasion thou and God art at a distance, yea a contrariety one with another.   

SECT. VIII.  
A Third particular is, The loss of that love to God above all things which was implanted in Adam 's heart. The moral Law being cograven in Adam, he loved God with all his soul and might, and that above all creatures, yea above himself; for seeing the debt and obligation upon Adam was to prefer God above all creatures; yea Gods will, and God's glory above his own will and glory; it stood not with that integrity God made him in, to be defective in any of these; but through Adam's apostasy now all is changed upside down; Self-love is that which predominateth in every man a man's own will, own good, own pleasure and honour, is the chiefest end aimed at; so that now Gods will and honour is trampled under foot, and all to set up our own selves, insomuch that this self-love may almost be called the original sin in a man.   

SECT. IX.  
FOurthly, Another particular which is lost is, That joy and delight which Adam had in God, for as he loved God above all things, so enjoying of him, he did infinitely delight and rejoice in him. Though God made the creatures for Adam's delight; Paradise was a place of delight, yet these were but drops, God was the Ocean; Adam did then perfectly say, which David did with some imperfection, Whom have I in Heaven but thee? And whom in earth in comparison of thee? God was all things unto him. But where is this divine delight? Doth any natural man find any sweetness in holy things? Is not all our joy, a carnal, a worldly, a creature joy? Certainly our joy and delights do as much discover the loss of God's Images as any thing else; whereas Adam would have daily rejoiced in God, and in the honour and glory of God, that he was magnified and exalted, we naturally are not affected with these things.    

CHAP. XI.  
A further Consideration of Original Righteousness, proving the thing, and answering Objections against it.  

SECT. I.  
THe Privative Part of Original Corruption, as it is the loss of God's Image hath been treated of, both in the general and the particulars. Now that still we may the more throughly possess our souls with this unspeakable loss, it is necessary to say something of God's Image, which man at first was created in: For although I said, that I would not enter into a large Tractate of it, yet something must be necessarily spoken to it; for if there be no such thing as original righteousness, than there is no such thing as original sin; if there be no such thing as light, there cannot be any such thing as darkness. The Privation doth necessarily suppose an habit; Hence the Socinians, as they wholly deny this original sin we are treating of, so do they also reject this original righteousness; calling it (as was said) Faetida fabula, an old stinking Fable, an Idea feigned in men's brains, of which there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not the least Title in the Scripture (Vide Pertium Harmon.) It behoveth us therefore the more diligently to search into this truth; For if Adam never had such glory and holiness put upon him, than we his posterity could not lose it.  
To inform ourselves then herein, Let us consider,  
First, That what Adam 's state of integrity was, we cannot any ways know, but by the Scripture. We have now no experience of it, nor can any Philosophy or humane reason, give us any direction therein Now there are two Rocks upon which the Adversaries of this Truth do split themselves; The one is, Judging of original righteousness, or of man in his Creation, according to the principles of moral Philosophy; As if we were not to read Moses and Paul concerning this righteousness of Adam, but Plato and Aristotle; for humane Philosophers, as they were wholly ignorant of original sin, supposing the soul to come into the world as an abrasa fabula, a mere blank, ready to receive good or evil, yet inclining rather to good, as Aristotle saith, so they were wholly ignorant either of man's creation, or if that were acknowledged, of any imitation or change made upon man by his Apostasy. Now this principle in effect the Socinian imbibeth: For (he saith) There is no righteousness to be conceived in Adam, but what was actual, that there was no habitual infused into him, but that he was created in a neutral and indifferent estate, neither good or bad, but to be made either of these, as his freewill should put itself forth into action. Thus you see how truly Tertullian of old said, Philosophers were the Patriarches of Heretics; for both Papists and Secintans judge of Adam's first estate, by principles of moral Philosophy.  
The second Rock upon which the erroneous party in this great Truth, destroyeth themselves at, is, The judging of man in his first Creation, according to that which we feel in ourselves now, as if we should judge what wine is by the vinegar it's degenerated into, as if we should determine of a living body, according to what we see in a dead carcase; And truly we may say, that from hence ariseth all Pelagianism, Popery and Socinianism: We pass a sentence upon the state we were created in, by what we now feel in ourselves, as if God had not, or could not make us otherwise: As for instance, because we now in ourselves find the inferior appetitive part rebel in its motions against the rational, therefore they conclude, That this was at first in Adam's Creation; That this repugnancy is planted in our very constitution: Yea, a Remonstrant is not afraid to say, It was in Christ himself, because a man, (and why not then in the glorified Saints to all eternity, seeing they shall after the Resurrection consist of soul and body also?) In this Position both Socinian, Remonstrant and Papist do positively agree, viz. That the repugnancy and rebellion, which is between the rational and sensitive part doth arise from the very constitution of man. It ariseth (saith Bellarmine) not from God, but è conditione materiae, from the condition of that matter, of which God made him; but doth not this arise because we see such a repugnancy is now in every man, because there is none that can live now upon the earth without this rebellion? therefore we conclude it was not always so. If then we would sail by these Rocks, if we would be guided into this Divine Truth, let us go out of ourselves, and out of all the traditions, which Ethical Philosophy hath delivered unto us, for that speaks only of what is acquired, not of any thing infused or concreated with our natures, but rather think this Image of God is so glorious a thing, that we know not how to speak of it, or to think of it, we never had the actual enjoyment, or working of it. It is not with us, as with men, who hold a rich and plentiful estate, but are now fallen into extreme poverty, such can tell you by experience, what a plentiful life they once lived. Job could tell us what honour once he had, and the abundance he enjoyed, even when he sat scraping himself upon the dunghill, he could experimentally compare his former estate, and that together, but so cannot we. Indeed those common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or dictates of nature, whereby our consciences have some light to discern between good and evil, may serve for some kind of conviction, that once God did create us in a more knowing and holy estate, but what it was, and fully to conceive of it, that we cannot do. Hence  
In the second place, It's a very necessary thing in all men, to be often meditating upon these two states and conditions of man, his created state, and his fallen estate, his primitive condition, and his present condition. To compare the light men, with his darkness now, his holiness then with his impurity now, his immortality then with his mortality now, his Communion with God then, and his estrangement, or contrariety now, for hereby his heart will be the more deeply humbled under his present miserable condition; Those that make them both alike, or assign a very little difference, they neither duly consider what a glorious thing God's Image was, we were created in, nor how deep and universal our pollution is: Oh how dishonourable and dblasphemous is it, to think we come out of God's hands as we are now, that at the first we had inclinations to sin, that there was a rebellion in us to what is good! What is this but to say, God made us at first the children of his wrath? Oh pray that the scales may fall from thy eyes, that thou be'st not delivered up to this dangerous error, which is the broad way to perdition.  
In the third place, To understand the nature of that Image of God, man was created in, you must take heed of the Socinian Position, who say, God made man merely an innocent, even as a young child, that he had not in his creation any holiness infused into him, but he was in a neutral and indifferent disposition, to be actually good or wicked, as his freewill did determine. But this is to diminish the goodness of God who made man in such a distinguishing character to all other creatures, except Angels, for Angels and men they only were created after the Image of God; That Adam was not created in such a negative frame of soul, appeareth, in that the Image of God is expressly said by Paul to consist in righteousness and true holiness; Now righteousness is more than a not being evil, it denoteth an inherent positive perfection in the soul; Hence Eccl 7. 30 God is there said, To make man righteous; The word Jashar is generally used to signify as much as holy, clean and pure. It is not therefore for us to contradict so plain Texts of Scripture; Hence the Psalmist, Psal. 8. 5. doth admire the goodness of God, and his works to man, especially in this, That he hath made him but a little lower than Angels: Oh then admire that glorious excellency God did at first put us into! We were at first made but a little lower than those glorious Angels of God; Therefore Chrysostem called Adam an earthly Angel; Now compare thy present estate with this of adam's; Art thou like an Angel? Have Angels such blindness of mind, such averseness to what is good, such rebellious and unmortified thoughts in them, as thou hast? Nay, Art thou not rather a Devil for pride, for malice, for opposition to what is good? Was it thus with us from the beginning? They therefore do most unthankfully rob God of all that glory and honour which is due to him that will affirm, That God made him in such an indifferent neutral state, neither righteous or unrighteous: Surely then God could not have looked upon all the things that were made with that approbation, They were exceeding god; For though other creatures might be good in their kind with a natural goodness, yet Adam was in his kind with a moral goodness: Neither will the Socinian evasion help, That by good there is meant convenient, beautiful and proper for its end: For let no more be granted but that, it's enough, If Adam was not created with holiness in his soul, he was not made good in their sense, that is not suitable and sit for his end; For being created to know and love God, and thereby to have a comfortable enjoyment of him, How could he do this without wisdom in his mind, and holiness in his will? And certainly we may not think, that God gave every creature a goodness in its kind, to obtain its particular end, and not adorn man, the noblest of visible creatures, for his peculiar end.  
The Scripture than is clear, That man was at first made such an holy and blessed creature; Let us consider what Reasons are objected against it by the Socinian party. And  
First, (say they) Adam could not be holy till he had done some actual holiness, 
Obj  how could he be denominated righteous (say they) till he had acted something that was righteous?  
But this argueth great ignorance, 
Answ.  as if there were no righteousness, but what is acquired, as if there were no infused habits of holiness, which denominate a man so, before he doth that which is holy; Were not the Angels made holy in their Creation before they acted what was holiness? Is not Christ himself Luke 1. called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the holy thing, before he did actually that which was holy; yea the contrary is true, therefore did Adam that which was actually holy, because he was habitually holy: As the Tree is first good, and then the fruit good: Adam then before his fall had both original and actual holiness, but the latter was an effect of the former, and therefore he did one because he had the other.  
Secondly, 
Object.  It is objected by them, That if Adam was made in the Image of God like him, holy as he is holy, then Adam could not sin, he would be impeceable, even as God is.  
But this is a weak cavil, 
Answ.  For though man be made holy, as God is, yet that is not by equality, but proportion only; Were not the Angels made holy, and yet for all that they sinned? He than that is essentially and infinitely holy cannot sin; yea a creature when confirmed in holiness by God cannot sin, as the elect Angels and glorified Saints; but Adam though he was made holy, yet was in a mutable and changeable estate, and therefore he might sin.  
Quest. But you will say, Why did not this original Righteousness so far defend him, that he did not withstand the Devil more strongly, he seemed to have little or no grace, that was so easily ensnared by Satan, and that in such a little matter when he enjoyed so much outward felicity?  
Answ. But to this we may answer, That Adam and Eve, they did not at the very first yield themselves up to the Devil, but they did repel the Devils temptations awbile; neither was it the inordinate desire of the forbidden fruit that was his first sin, but pride and unbelief; not believing the threatenings of God, and affecting to be like God, and such sins do quickly and easily penetrate into the best and noblest subjects, as you see in the Angels themselves, those sublime and admirable spiritual substances, yet how quickly did such kind of sins enter into them, and defile them all over; So that we are to look to those spiritual secret sins, which did induce Adam to eat of the forbidden fruit.  
Lastly, 
Object.  It's objected by them, and the same Argument also is improved by Bellarmine, That man consisting of a soul, a spiritual substance, and of a body, which is a sensible corporeal substance, when these two are united in one person, it's impossible, but the spiritual part should incline one way, and the sensitive another; The rational part that desireth a spiritual good, and the sensitive part that which is sensible, and these are contrary.  
But the answer is, 
Answ.  that though these inclinations are divers, yet they are not contrary, but where sin hath made an Ataxy. As God at first ordained the will, which is appetitus rationalis, to follow the understanding, so he did also our affections to follow both of them; so that there was an essential subordination of the affectionate part to the rational; even as we see the members of the body do readily move at the command of the soul, or as in perfect mixed bodies, though there be contrary qualities, yet by the temperament of that body, their contrariety is removed; and certainly, the Angels sinned, who yet had not any sensitive appetite to rebel against the rational, therefore it was not from this necessarily, that Adam did sin. Thus in Christ there was no repugnancy between grace and nature; for when he said, Father, if it be possible, let this Cup pass away; This was not an absolute desire of his humane nature, but a conditional one, and still with submission; therefore he addeth, Nevertheless thy will be done; and the Saints in Heaven, when they shall have re-assumed their bodies, will not find any contrariety between the rational and sensitive appetite. And thus you see that Adam was created in this holy estate.  
Lastly, This holiness and righteousness in a well explained sense, was not supernatural, but natural. The Remonstrants they make this dispute about original righteousness, inepta & absurda, absurd and foolish; Therefore they deny any infused or concreated habits also, and say, The rectitude of the faculties was enough; But the Orthodox say, Adam could not be created without such habits or principles of holiness within him, because he was created for the enjoyment of God, and therefore they call it natural, not as flowing from the principles of nature, but as a moral condition necessary to qualify him for his end, and therefore it was given to whole mankind in Adam, and would have been naturally propagated; and whereas the Remonstrants ask, To what purpose or use is such original righteousness? For if it did not necessarily and immutably determine Adam's will to good, than this original righteousness, did need another, and so in infinitum; or if it did then, How came it about that Adam did sin? To this subtlety it is answered, That this original righteousness was not to determine the will of Adam necessarily, but to incline and sortifie Adam's will the more strongly, and easily to do what was good; So that although it did not absolutely take away Adam's mutability and liberty, yet it did heighten and raise up the faculties of his soul to what was good, yet this was not a superadded grace to Adam, as actual confirmation in holiness would have been, but a natural and due qualification preparing him for communion with God; So that the discourse about man in his pure naturals without this original righteousness, is an house that hath not so much as a sandy foundation, it being without any foundation at all, God having put his Image into man, as Phydias did his into Minerva's shield, that none could take that out, but he must also destroy that shield: Thus the Devil could not prevail with Adam to sin, but by the loss of God's Image.    

CHAP. XII.  
A further Consideration of the Image of God, which Man was created in; Showing what particular Graces Adam's Soul was adorned with.  

SECT. I.  
WE are discovering the Nature of that Image God created us in at first, that so we may see how great our loss is.  
The last particular was, The naturality and supernaturality of it in divers respects: And this is the more to be observed, because while the Orthodox oppose the Socinians, who affirm, Nothing but a natural and simple innocency in Adam, without any infused or concreated habits of holiness, or any thing supernatural in him; You would think they join with the Papists, who dogmatise, That all the holiness Adam had was supernatural. Again, while the same Orthodox oppose Papists, because of this opinion, one would think they joined with the Socinians, who say, Adam had nothing in him, but what was natural, whereas the truth consists between these; and therefore original righteousness was supernatural to Adam; if you respect the principle from whence it did flow, it was immediately from God, not from principles of nature, and this opposeth the Socinian; yet if you do consider Adam the subject of this righteousness, and the end for which he was created, so it was a perfection due to him, and in that respect called natural, otherwise had not God invested man's nature with this and concreated this perfection with him, the noblest of visible creatures had been dealt worst with.   

SECT. II.  
YEt in the second place, Though this Image of God was natural to Adam, yet we must not say, that he had nothing supernatural, that there was nothing by way of superadded grace to him. Even as in Adam, although we deny, that he was created in pure naturals, yet we say, that Adam in some respect may be said in Paradise to live an animal life, as well as he was created immortal; Adam was made free from death, he had not any proxim or immediate cause of death, yet he was not made immortal, as the glorified Saints in Heaven shall be, for their bodies are made then spiritual, not animal, as the Apostle distinguisheth, whereas Adam's body was in this sense animal, that it did need meat and drink, as also it was for generation, to procreate and propagate a posterity, which argued the animality of Adam's body, but not the mortality of it, as the Socinians say, unless we mean such an immortality as our bodies shall have in Heaven. Thus though Adam was created immortal upon supposition of his obedience, yet that doth not exclude wholly an animal life, or natural, as the Apostle expressly saith, 1 Cor. 15▪ 46. That was not first which is spiritual, but that which is natural; Thus it is also in respect of Adam's spirituals and his soul, although all that holiness which was necessary to guide him to happiness was natural, yet there were other things that might be of mere grace, and superadded favour to him; And under this we may comprehend the grace of God, which Adam needed, though qualified with original righteousness to do that which is holy; as also the reward which God would give to Adam's obedience, for to be the Son of God in respect of a gracious enjoyment of God, and to have received that life promised to him, if he did obey (though here be great Disputes about it, what it would have been) yet it would not have been of merit, though of works, but of grace, for works and that grace in that state were consistent, though Evangelical grace and works do immediately oppose one another; Adam then was not without some supernatural savours.   

SECT. III.  
IN the third place, that which will much tend to the magnifying of this Image of God, is to consider the Integrity and universality of it; so that he was made holy and righteous all over, with light and wisdom in his mind, with all kind of holiness in his will and affections; so that Adam had both the perfection of parts, and also of degree of grace within him: One single habit was not sufficient to give perfection to all the active principles in a man, yea there were several habits in every faculty of the soul; So that original righteousness is an aggregation or collection of many habits. That Text Eccless. 7. when Adam is said to be made right, inferreth so much; for he is not right, rectu, that doth want any essential or necessary part, and the very expression of the Image of God denoteth as much; an Image consisting not in one, or some few parts, but in the harmonious composition of all; How admirable was it then to have those commands of God, Thou shalt not lust, and Thou shalt love the Lord thy God with all thy soul, with all thy heart and strength, fulfilled perfectly and without any difficulty? If we do compare our sinful and carnal hearts with this glorious temper, that are carried out to lust inordinately all the day long, and love every thing before and above God, What shame and confusion may it bring to us? But in that state of integrity, there was no part of holiness, or degree of holiness wanting. It is true, if we speak of the Image of God repaired in us: We find a godly man doing that now which Adam could not do, as to repent, and to believe in a justifying manner in Christ; for the actings of these graces were incompatible with that state, and suppose an imperfection in the Subject, and therefore even now cannot be so well called parts of the Image of God in a sanctified man; and indeed there is some difference between that Imago Creationis, and Imago Recreationis, as Bannez expresseth it, or Imago constituta, and Imago restituta, the Image of God in our Creation, and the Image of God in our Recreation or Renovation, when we are made new creatures by the Spirit of God.  
Now because Adam had not justifying faith in his glorious estate, it hath occasioned that dispute, Upon what terms, or with what justice God can require of every man to believe in Christ, seeing he never gave the power to do this in Adam? Therefore the Arminians plead from hence a necessity of a new universal Covenant of grace, and this hath been an hot dispute: The Orthodox, though they easily grant, That Adam could not actually believe with justifying Faith, yet they say) this was potentially and habitually in him, he had a power and habit for many things, the acts and exercises whereof were yet inconsistent with that present estate of felicity he was created in; and certainly we may gather good and sound positions for this truth, out of some of the choicest Schoolmen; They have laid down good Rules, by which we may see, that the firmament was not more filled with innumerable stars, than Adam's soul with all choice graces.   

SECT. IV.  
FIrst, Those graces (the Schoolmen call them virtues) which do not import any imperfection, these were in Adam both habitually and actually, as to love God, to be thankful to God, to delight in God; For these graces will always continue, even in Heaven itself, and therefore were no ways repugnant, but necessarily required to Adam in that state of felicity.  
Secondly, Those graces which denote some kind of imperfection, which yet were not repugnant to that state he was created in, were also in Adam, both according to the habit, and also the act, such are faith and hope. By faith we do not mean, the particular act of relying on Christ, as a Mediator, but the general assenting unto every thing as true, which God spoke or promised unto him, and according to this faith; so also Adam had hope depending upon God, and expecting such things as God had promised. Now these graces of faith and hope, even in the general nature of them, have some imperfection, if compared with vision and fruition; Faith is opposed to vision, and hope to fruition, as the Apostle plainly argueth, 2 Cor. 5. 7. Rom. 8. 24. But this imperfection did not repugn that state Adam was created in; For although we say, Adam was made right and perfect, yet that is not to be understood absolutely, as if he were as perfect as God, nor comparatively in this sense neither, as if he could not be made more perfect, or as if he had such perfection, as the glorified Saints in Heaven shall have, but he was thus far perfect, that he wanted nothing for that state and condition God made him in.  
A third Rule is, Those graces which import an imperfection repugnant to the state Adam was in; They were in him habitually, but not actually; They instance in the virtues of mercy and repentance; Besides others, we may also add, the grace of justifying Faith; So that although the Arminians judge such a position as this absurd, yet almost the common current of Schoolmen go this way; And if the grace of mercy, of liberality, of fortitude and patience were in Adam habitually, why not of justifying Faith? Neither is it any Argument at all, to say, That these habits are given for their acts, but the acts are inconsistent with that state he was made in, for these habits were bestowed by way of perfection and ornament to man's nature in the general, and the want of the habits of them would have been an imperfection: Even as Adam's knowledge did extend to the medicinal virtue in herbs and plants, which yet could not in that state of integrity be put in practice: So that those habits, though not reducible into acts, yet were not in vain, because they were for the perfection of humane nature. When therefore Adam after his fall did repent and believe in Christ, the seed of the woman promised; He did not put forth those acts from the habits of faith and repentance he was created in, as some have said; but the whole Image of God being lost, every gracious habit or act, was then supernatural to him, which before was natural Yet Suarez in his Disputations concerning the Creation of man, saith, That even the habits of repentance and mercy were in the state of integrity reducible into some acts, though not into all; as if I should sin, I would abhor it, and bewail it; if there were any miserable, I would relieve him, which (saith he) are not mere conditional acts in the understanding, but presuppose a purpose in the will. Again (saith he) Adam from those habits had a complacency in his mind, and an approbation of such acts, when they could be performed by him in a suitable state; But I press not these things.  
Now although the habit of justifying Faith and Repentance were in Adam, yet we cannot say, They were in the Angels, or in Christ, because these were in a condition that did repugn the very habit of such acts, as well as the acts themselves. Thus by these Rules we see, there is no kind of grace imaginable, but Adam's soul was adorned with it one way or other: Oh then take up bitter lamentation, and like Rachel refuse to be comforted, because our loss is unspeakably greater than hers! There remaineth not one grace of those glorious ones mentioned, now in us: and in stead of a power to any thing that was good, we have an utter impotency thereunto, and a proneness unto evil.  
But you may ask, 
Object.  How can original six be said to consist in this privation of original righteousness, seeing that seemeth to be God's act, to deprive us of it, and not ours?  
To this the Answer is, 
Answ.  That we are not to conceive of God taking away this righteousness from us, as if one man should spoil another of his garments; but man by sinning did exclude and shut it out from his soul; and having thus provoked God, than God doth not continue and vouchsafe that grace to him, which Adam had thus repelled; so that God is not as an efficient, infusing wickedness into Adam's heart, but he denieth that holiness to him, which by sin was repelled; as if a man should shut out the light from him, and keep himself in the dark: But I have spoken more fully already to this Objection.    

CHAP. XIII.  
Reason to prove, That the Privation of Original Righteousness is truly and properly a Sin in us.  

SECT. I.  
I Shall add that there are four Reasons, why this Privation of Original Righteousness is truly and properly a sin in us. And  
First, Because the soul is a Subject fit and prepared for to receive this Righteousness. This rectitude you heard, was a moral perfection necessarily required in man: The soul of a man cannot be in a neutral condition, it must either have holiness, or sin in it; As the air doth necessarily receive either light or darkness; The body is either sick or well; if then the soul be such a fit and capable subject of holiness; when it is deprived of it, it wants that which is suitable and connatural to it: Insomuch that for the soul to be without this holiness, it's against the nature of it; Why should such a spot and a blemish be in so glorious a creature? How came spots in this Sun? As Idolaters are condemned, because they turned the glory of God into the Image of a beast that eateth hay: No less is done by Adam's Apostasy upon us all, for we who were made God's Image, are now become like beast without understanding, and yet this consideration will not debase and humble us.  
Secondly, This Privation is a sin, Because it is against the Law of God which requireth habitual holiness in us. It requireth the continuance in that state, which God created us in. This Definition of original sin, that it is a Privation of that rectitude which ought to be in us, was first assigned by Anselm, and Occam thought it insufficient, unless there was added 〈◊〉 the Description, a Privation arising from the sin of another, Because (saith he) Adam upon his sin lost this Righteousness, which ought to be in him, yet we cannot say, he had original sin, because it did not arise from a sin of another, but from his own transgression. This is a needless subtlety, for it was original sin in Adam, yea and in Eve, though they did not derive it from one another, because they did actively communicate this unto all their Posterity. This Privation then of all glorious holiness being against the Law of God, as we have formerly showed, therefore it makes a man truly sinful.  
Thirdly, It is a sin, Because Adam our Head and common Trusts once had this Righteousness; So that it is a Righteousness, which we were once actually possessed of in our Head; God did not only say, Let us make man after our Image, but he did put it into execution, he did make him after his image; So that it's a righteousness that we once had, which now we have lost.  
Lastly, It is a sin, Because by Adam our Head we were deprived of it. The Apostle saith positively, Rom. 5 That by one, sin came upon all, inasmuch as all have sinned, viz. in him, and by him: Hence it is, That his losing of this Image is our losing of it, as really, as if we had actually and personally deprived ourselves of it. And thus much shall suffice for the Doctrinal part of it; but because it's good to have our affections wrought upon, as well as our judgements informed. The next work shall be to give the Aggravations of this loss, that so we may make a full improvement of this Truth.    

CHAP. XIV.  
The Aggravations of our Loss of GOD'S Image.  

SECT. I.  
I Shall conclude this Text, with that particular Observation about it, that relateth to the privative part in original corruption; for we have abbreviated that vast and large Subject of original righteousness into a little compass, briefly informing concerning the Nature of it. For howsoever Epiphanius (as Pererius and Suarez say) thought that it was impossible for any to determine, wherein the Image of God doth consist; yet Paul doth sufficiently explain Moses in this particular; So that we need not run to those forced expositions of some, who will have man in respect of his bodily constitution to bear the Image of God. Therefore (some say) God did assume an humane shape, and in that did make man, whereby man in a bodily manner was made after his Image. Others, That it was so said, Let us make man after our own Image, in reference to the Incarnation of Christ, who was in time to be made man: For we have already heard, that it was righteousness and holiness in the soul, which made man to be after God's Image; So that the Image of God was not in the body, but as in sign, a sign and demonstration of that Image in the soul. It is true, Christ is the Image of God, but as he is the second Person in the Trinity in respect of the Father, but that is adequately and essentially so, we are not the image of God but in great imperfection, because we do not essentially participate of it. Christ in respect of the Divine Nature is the Image of God, but never said in Scripture to be made after it, for that would be an imperfection; yet if we speak of the humane nature of Christ, we may say, that it is created after God's Image, because God filled it with holiness. Hence some (Durat. de Imag. Dei, lib. 1. pag. 7.) expound that Ephes. 4. of putting on the new man, to be meant of Christ; Christ (say they) is the new man, paralleling it with Rom. 13. where we are exhorted to put on the Lord Jesus Christ. Now howsoever some of the Ancients have made it very dangerous to say, Adam, and in him all mankind lost the Image of God, yet that hath its truth no further, than if we limit the Image of God to the essentials of man's soul, as endowed with intelligence and immortality; for it we take it in respect of gracious qualifications, so it cannot be denied, but that Adam was not more naked bodily in his Creation, than after his fall, his soul was made naked of all righteousness, only Adam did blush and was ashamed after his sin at his nakedness, running from God, because afraid; whereas at our soul-poverty and nakedness, we have no sad and grievous thoughts, thinking with ourselves, How shall we come in our spiritual nakedness unto the most great and holy God? That therefore we may be the more affectionately possessed in our thoughts about this loss, Let us consider the several aggravations of it.   

SECT. II.  
The Ends for which God made Man, lost by the loss of Original Righteousness.  
FIrst, The loss of this righteousness doth deprive us of the end for which God made us: So that whereas before sin God looked on Adam, and saw he was exceeding good, after his fall he seeth him to be exceeding evil, and full of sin: Let us instance in some choice ends for which God made man in his own Image thus with righteousness and holiness. As  
1. Therefore was he made thus holy, To have communion with, and enjoyment of so holy a God. When God had made all the creatures, yet he saith, There was not a meet help and comfort for him, one in his own Image and likeness; therefore he makes a woman of the same nature with him; yet still among all creatures, though we add Angels to them, there was not an adequate and sufficient object to fill his heart with delight, therefore God was his utmost end: So that although he had Paradise, a place of delight to live in; Though his state was not capable of any misery or fear from the creature, yet that which was Adam's happiness was to enjoy God in these: Now who can bewail our loss in this respect? We are now propense to the contrary end of our Creation; we wholly descend downwards, who were made to ascend upwards; Adam found the favour of God in all the creatures: It was not this or that comfort, but God in and by them that did draw out his heart: But oh the misery and captivity we are in to self-love, to the love of the creature! Neither are we able by nature to lift up the heart above them to God in them, no more than the worm can fly like an Eagle towards Heaven: Oh groan under this, and say, My heart was not once such a lump of earth, such an heavy stone, as now I find it: There was not then any such complaints heard; Lord, I can love Paradise, I can love my wife, but I cannot love thee, but the clean contrary! I love them, because I love thee, and I could not love them, but because I love thee! This Captivity and bondage our souls are in to the creature, should make us mourn more grievously than ever the Israelites did under the Egyptians oppression: What a shame is it to have a body that looketh upward to Heaven, and a soul that looketh downward to earth? How doth the constitution of thy body agree with the condition of thy soul? Thy face is upward, Os homini sublime dedit, Coelumque tueri. But thy soul, that is pressed down in all its propensions and affections to the creatures, and how contrary then are we to the end of our Creation, which is the enjoying of God? Adam had that which Alexander so ambitiously desired, viz. the dominion over the whole world, and yet he had as great dominion also over his own heart, so that God was all in all to him. If David, though of the corrupted posterity of Adam, but regenerated, could say, Whom have I in haven but thee, and there is none in earth in comparison of thee? How much more could Adam in that glorious state of integrity?  
2. Another end in Adam's Creation after the Image of God, was to be is the glory and praise of God's Name: For as the Angels, who also were made after God's Image, their constant work was to praise and glorify God: Thus Adam being made like another Angel, was made full of holiness, that upon the Earth, he might, as the Angels do in Heaven, sing holy, holy, holy unto the Lord: As some great Kings of the Earth, when they have built some great City or Town, they cause their Image or Picture to be set up in some eminent place, for the monument of themselves, who were such great Benefactors: Thus God, when he had made this great and glorious world, he puts man into it as his Image, that thereby his praise and goodness should be constantly declared; but since Adam his fall, all mankind is now a reproach and dishonour to God; Their thoughts, their affections, their lives, are so many dishonourable and reproachful passages against him; God doth not look upon us now as his workmanship, but as the devils; he fee not his Image, but the Devils in us: Moses saith, that when God saw how all men had corrupted themselves, it repented him that be made man, and it grieved him at his heart, Gen. 6. 6. What a wonderful expression is this? God cannot repent or grieve at any thing properly, but the Scripture speaketh thus after the manner of men, to show how exceedingly displeasing and offensive man's fall was, that it had been better he had never been created, than prove such an Apostate. It is true, God knew how to work a greater good out of sin, than sin could be an evil, but this no thank to Adam's sin and disobedience; The good wrought thereby cometh wholly from the gracious power of God; so that Adam's sin of itself, did disannul the end of his Creation, and brought all things into confusion. Take every man by nature, what a beast and devil is he, what an enemy to God, what an adversary to every thing of God; so that whereas he was made to glorify and honour God, all his whole work and life is now to dishonour him, and reproach his holy Name: Herein then lieth the misery of this loss of the Image of God, that we are fallen from our end, we are of ourselves salt that hath lost its favourinesse, we are fit for nothing but eternal torments.   

SECT. III.  
The Harmony and Subordination in Man's Nature dissolved, by the loss of God's Image.  
IN the second place. This loss is to be aggravated, because of the Nature of it, which is the deordination and dissolution of all that Harmony and Subordination which was in man's nature. That admirable and composed order which was in the whole man, is now wholly broken; so that the mind and will is against God, and the affections and passions against them. A threefold Subordination there was in man.  
The first, of the intellectual and rational part unto God, The mind clearly knowing him, and the will readily submitting unto him.  
The second was, A regular Subordination of all the passions and affections unto the mind, so that there did not from the sensible part arise any thing that was unbeseeming and contrary to the rational: Hence it was that the Scripture taketh notice of Adam and Eve in their privitive Condition, that though naked, yet they were not ashamed; There being a full purity and simplicity in their natures, whereby nothing could arise to disturb all those superior operations. At sin expresseth it well; Even (saith he) as Paradise the place wherein Adam was created, had neither heat or cold, but an excellent temperament excluding the hurtful excess of either; so also the soul of Adam was without any excessive passion, or inordinate motion, but all things did sweetly and amicably concur in obedience to the mind.  
The third and last Subordination was of the body, both to the rational and sensitive principles; There was a preparedness in the body of Adam, as there was in Christ, whereby he did readily do the Will of God, and sound the body not obstructing or weighing of it down. Now let us consider this threefold cord, which did bind Adam's whole man unto that which is good, which was easily broken; and then, as when the floodgates are open, the streams of water violently rush forth, hurrying all away: Thus it is with mankind; This order being dissolved, the whole heart of man is as unruly as the Sea; and whereas that hath its natural bounds, Hitherto it shall go, and no further; The heart of man is boundless, and hath no stops of itself, only the infinite God of Heaven he ruleth and ordereth it as he pleaseth. Consider the first breach, and mourn under that: Is it nothing to have the mind of man, which hath as many thoughts almost as there are sands upon the Sea shore, and yet not to have one of these rise in the soul with subordination to God? What a sad bondage is this, that our thoughts are no more under our command, than the flying birds in the air? Do not either sinful thoughts, or if good, come in so unseasonably upon thee, that they carry away thy soul prisoner? Oh this loss of the obedience of the mind to God's Law, in all the thoughts thereof, aught to be no mean matter of debasement! Not to find one good thought of all those Iliads, Chiliades and Myriad of thoughts which thou hast, but to have rebellion in them against God: What sad impression should it make on thee? In the will also those motion and incomplete velleities, yea acts of consent in the will, which arise in the soul, as so many swarms of flies in the air, Are not these also so many armies of lusts against God, whereas in the state of integrity, there would not have risen the least distemper?  
The second breach, Is not that also as terrible and powerful? For are not all our affections and passions like so many dogs to Action, like so many Locusts and Caterpillars in Egypt, like so many flies and hornets, till by grace they are crucified? What man is there, in whom if God should let any one passion or affection have dominion over him, that it would not immediately destroy him? So that the power of original corruption is more manifested in the affections and passions, than any subject else.  
Lastly, The disorder which is in the body, in respect of its instrumental serviceableness unto God can never be enough lamented; Do not pains and diseases in the body much indispose in holy things? Do not dulness, drowsiness and weariness hinder a man, so that when he would religiously serve the Lord, this body will not let him? Now all this evil and misery is come upon us, because we have lost the Image of God; As God in nature doth not suffer any vocuum or redundans, so neither did he in respect of the frame of the soul at the first; There was nothing defective, and nothing excessive.   

SECT. IV.  
The Properties of this Loss.  
THirdly, This loss by original corruption of God's Image, is exceeding great in the properties of it. For,  
1. It is a spiritual loss, principally and chiefly; The loss of God's favour, of all holiness, is wholly spiritual, and did tend to make a man spiritually happy; So that if you should compare all the temporal losses that ever have been in the world, with this first and spiritual one, it would be but as the molehill to an high mountain: If then our eyes were opened, if we were able rightly to judge or losses, for this we should mourn more than for any evil that ever befell us or others; 〈◊〉 messengers that came with such sad tidings one upon another, is nothing to this message that we bring thee, But who will believe this report?  
2. As it is a spiritual loss, so it is an universal loss. The whole world is in a lost state, by losing this Image of God; Every creature hath lost in this universal loss; The earth hath lost its fruitfulness, yea the whole Creation groaneth, and is in bondage, subject to vanity, because of this. Thus all the creatures they lose by it, yea every thing in man loseth; The mind its light, the will its holiness, the affections their order, and the body its soundness and immortality; If all the creatures were turned into tongues, they would proclaim the loss of their primitive glory, and beauty, because of this sin.  
3. It's not only universal, But it's the cause of all the temporal losses that we have: For death (in which is comprehended all kind of evil) came in upon the loss of this Image; So that if we are sensible of any temporal loss, How much more of this spiritual one, which is the cause and root of all? Therefore is the body pained, therefore it dieth, because this Image of God is lost, therefore do we lose parents and children, therefore is the whole world a valley of tears, because of this loss; If then any private loss be so bitter unto thee, how much more ought this to be, which putteth a sting into all?  
Lastly, This loss is incurable as to any humane or angelical power. The image of God is so lost, as that by our own power we are never able to recover it again: Insomuch that when God doth repair it in us, it's a new Creation, and a spiritual Resurrection; we could not further it in the least degree.  
Let the Use then be, deeply to humble us, to break our hearts far this, and yet still to break them more and more. When Tamar was deflowered, she went with ashes upon her head, weeping and saying, I, whither shall I go? Oh do thou much rather mourn, and sigh, and pray! We, oh wretched we! Whither shall we go? What shall we do? Call to the Angels, they cannot help you: Cry to the mountains, they cannot hide you from God's wrath: Shall Saul seek for his lost Asses, the woman for her lost Groat, Micha for his lost gods, and wilt nor thou bitterly lament the loss of the true God, and his Image in thee?    

CHAP. XV.  
Of the Positive Part of Original Corruption.  

SECT. I.  JOH. 3. 6. That which is born of the flesh is flesh. 
THe Privative Part of original corruption being largely discovered, we come now to the Positive Part of it: For although many of the Papists deny it, laying the whole nature of it in a mere want of original righteousness, yet not only the Protestants generally, but Aquinas and some who follow him, do plead for this Positive Part in original corruption as well as the Privative, and is therefore called Flesh, as here in the Text, and in other places lust; Of which in its due time. We are not then to conceive of this birth-sin, as a mere privation of the Image of God, but as including also therewith, a propensity and inclination to all evil.  
To the discovery of this Truth, we shall find this Text pitched upon will be very subservient; and herein we are to take notice, That it is part of that famous Colloquy and Conference Christ had with Nicodemus, a Master in Israel; wherein several things in the general are briefly obserable: As  
First, The Mercy that is to the Church in having this Discourse upon Record; For by Nicodemus his carnal cavillings, we see the necessity of Regeneration; our Saviour is the more powerful in his asseverations, Verily, verily, I say unto you, etc. that hereby every one may see, that though he be great, rich, wise, learned, ingenious, yet he must be born again  
Secondly, We may take notice of our Saviour's wisdom, that pitcheth upon this Subject rather than another to treat upon; for herein Nicodemus did grossly err, Nicodemus had learning enough, knew the Law of God and the Scriptures, but was wholly ignorant of Regeneration.  
Thirdly, We therefore see, That the work of Regeneration is a mystery, even to wise and learned men; Twice or thrice, saith that great Doctor, How can this be? What poor and childish Objections doth he make against it, and all, because this is a thing spiritually discerned?  
Lastly, The great cause why Nicodemus did not know what Regeneration was, or see the necessary of it, was, Because of his blindness about original sin: Had he believed how carnal and sinful every one was born, he would presently have bewailed his condition, and said, O Lord, it is true, I am all over polluted, I find nothing of thy Spirit in me, I am all over flesh, and do therefore need thy Spirit to regenerate and quicken me! But this was the root of his destruction, from hence did arise that gross miscarriage about a new-birth, because was so senseless and unacquainted with the pollution he was born in.  
So that the Text is an Argument to prove the Doctrine of Regeneration, and the necessity of it, which Nicodemus did so carnally cavil against: For although our Saviour did so vehemently assert the truth of it in these expressions, twice geminated, Verily, verily, I say into thee, etc. Yet because Nicodemus still asketh, How can this be? therefore our Saviour discovereth to him the root and fundamental cause of the necessity of this birth, and that not of Nicodemus only, but of every man; Therefore he speaks generally, Unless a man be borne again, etc.  
The fundamental cause therefore of the necessity of Regeneration is from that universal Proposition laid down in the Text, That which is born of the flesh is flesh, which is also illustrated by the contrary, That which is born of the Spirit is spirit; The strength of the Argument lieth in this, Every thing resembleth that it is produced of; from a Serpent, there cometh a Serpent; from a Toad, a Toad; so from a Dove, a Dove; a Sheep, a Lamb; There being therefore two contrary effective principles in us, The flesh and the Spirit; The flesh, that produceth what is flesh, the Spirit, what is spirit.  
In the first Proposition, we have the emphatical expression of this defilement:  
1. In the Universality of the Subject of Predication, That which is born of the flesh is flesh; There's none exempted, great men, noble men; Even Kings and Emperors they are flesh of flesh.  
2. There is the Universality of the Subject of Inhesion; All is flesh, that comes of flesh; so that not only the body, but the soul also is flesh in this sense; for by flesh here, as in other places, is meant, The whole man consisting of soul and body, as he is unclean and impure, and this appeareth by the opposition, which is the Spirit of God, and the effects thereof.  
Another emphatical expression is, In using the abstract for the concrete, is flesh, that is fleshly, is spirit, that is, spiritual. We see then here a Proposition affirmed concerning all mankind born in a natural way, which no humane Philosophy could ever inform us in, yea to which it is wholly contrary, viz. That we all by nature both in soul and body are nothing but flesh; for flesh is here put for the vicious and sinful quality that is in us, and so the mind, the intellictual and choicest parts of the soul are thus condemned, as well as the more gross and sensitive, as in time is to be showed.  
This is a clear Text to prove our universal contagion by sin, yet upon what weak and poor grounds would the Remonstrants oppose it; They therefore by flesh understand, Man simply as man, flesh and blood, begotten in a fleshly and bodily manner, not as sinful and corrupted; as if our Saviour's Argument had been, as what is born of man is man, so what is born of the Spirit is spiritual: But this is very unsound: For what Argument would this be to prove Regeneration? Must a man be new born merely because he is a man? Certainly had Adam continued in the state of integrity, there would have been procreation of children, yet then there would not have been a necessity of Regeneration: Our Saviour therefore is giving a reason, why there must be a new birth, and that is from the sinful pollution every one is born in: And whereas the reason they give, why by flesh cannot be meant, wholly sinful, Because (say they) then in the opposition, by Spirit, would be meant wholly spiritual, whereas the Orthodox do acknowledge a conflict with the Spirit, and the flesh abiding in every regenerate man: But to this the Answer is, That the abstract is put for the concrete, spirit for spiritual, so that the Subject in the Proposition [Born of the Spirit] Spirit is the holy Spirit of God; and the Predicate [is made spirit] Spirit is to be understood of that spiritual and heavenly nature wrought in us by him; And although he who is made thus spiritual, is not purely and absolutely so, yet the Spirit will in time subdue and wholly conquer the flesh, in which sense Gal. 5. They that are Christ's are said to have crucified the flesh with the lusts thereof; Although there be the relics and remainders of it still in the most holy.  
The Text then being thus vindicated, the Observation is,  
That all men born in a natural way, are not only without the Image of God, but thereby also are positively polluted, and made all over flesh and sinful.   

SECT. II.  
Of the use of the word Flesh in Scripture; And why Original Corruption is called by that name.  
TO discover this, in the first place, It is good to take notice of the use of the word [Flesh] in Scripture; for the misunderstanding or mis-applying of it, hath brought in a world of mischief. The Papists by Flesh (I mean some of them) understanding only the brutish and sensitive part, as if sin were only resident there, and the rational part were free and pure; but this is a very great error; For besides the general use of the word Flesh in the Scripture, there is two more pertinent to our purpose.  
1. Flesh is sometimes taken for that which is weak and frail, Isa. 31. Their horses are flesh and not spirit. Psal. 78. He remembered they were but flesh. And  
2. It is often taken for sinfulness and corruption; Thus Gal. 5. The works of the flesh are opposite to the works of the Spirit; and men who are in the Flesh, Rom. 8. cannot please God. Gal. 3. Who having begun in the Spirit, will ye end in the flesh? To be in the flesh and in the Spirit are made two opposite beings by the Apostle; Insomuch that we may make it a sure Rule, That wheresoever flesh is opposed to the Spirit of God, or its spiritual operations, that then flesh is used for that which is evil and sinful; and thus it is in the Text. The true notion therefore of the word Flesh being retained, Let us consider, Why original sin is thus called Flesh. And  
First, It is called so, Because of its opposition to what is spiritual. Whatsoever the Spirit of God revealeth to be believed, or commands to be obeyed, it is wholly contradicted by man, while abiding in the flesh. Thus the Apostle Rom. 8. The wisdom of the flesh is enmity against God; You see here is not only a mere privation of what is spiritual, but a positive enmity and frowardness against God, and therefore we do not speak enough to describe the fullness of our natural evil, when we say, that we came naked into the world without the Image of God, and his Spirit; for original sin hath a contrariety in it against God, it puts a man upon hatred of whatsoever is holy, therefore the Apostle addeth, Rom. 8. 5. It is not subject to the Law of God, neither indeed can be: Oh than that God would make our hearts more of flesh in the Prophet ezekiel's sense, viz. tender, and melting under considerations of how much flesh is in both mind and heart in the Apostles sense! Would thy self-righteousness, thy self-love, thy self-fulness continue any longer, if thou didst thus judge and believe concerning thyself? Oh what a noisome carcase, what a loathsome monster wouldst thou be in thy own eyes, if thou didst consider the positive frowardness and opposition which is in thee to what is holy! And therefore even in the regenerate, Gal. 5. 17. The Flesh is said to lust against the spirit; Search then into thy heart, and say, From whence doth arise these gainsayings and oppositions which are in me, to what is holy: Why should not heavenly and spiritual things be as welcome, pleasing and delightful to me, as sinful and worldly objects? Is not all this, because thou art Flesh? Certainly, there is a thousand times more reason for thee to embrace spiritual objects than earthly; They have more real, excellent and enduring good in them, than all the pleasures of sin if put together, but it is because thou art flesh, that thy heart is naturally so full of enmity against whatsoever is spiritual; And although this natural enmity be increased in thee by voluntary wickedness, yet that which cleaveth to thee, as soon as thou hast a being is enough to make thee refuse the word of God, the Ministry inviting of thee, and to slight every Sermon thou hearest, or every affliction God layeth upon thee for thy sin, mourn then under this enmity, this Law of sin that rebelleth against the Spirit of God: This may sensibly and evidently teach thee, that thy natural corruption is more than a mere want of the Image of God.  
Secondly, In that original corruption is called flesh, is manifested, That even the whole intellectual and sublimer parts of a man are become sinful. We see our Saviour saith, That which is born of flesh is flesh, nothing is excepted; so that whereas some would have it the rational part; The mind and understanding not to be comprehended under this flesh; we say the contrary according to Scripture, That in the soul and faculties thereof there is originally sin chiefly seated There is the spring and fountain from whence issue all the streams of sin into the lower parts of the soul: Thus when the Apostle reckons up the works of the flesh, Gal. 5. 19, 20. There are Idolatry and Heresies numbered with the rest, which must needs be sins of the mind, How often doth the Scripture speak of darkness, ignorance, folly and blindness in the minds of all men by nature? Col. 2. 18. There it's called a fleshly mind; and certainly if the mind must be renewed, as the Scripture speaks, Rom. 12. 2. Col. 3. Eph. 4. 23. it necessarily followeth, that it is fleshly and sinful. Behold then, what a fountain of evil and misery springs out from us in this respect, which may overwhelm us? For though the inferior parts of the soul had been throughly infected with this Leprosy, yet if the superior and chief parts had not been contaminated, there would have been hopes, that those Sunbeams would have dispelled such misty clouds; but seeing that the eye is become dark, How great is our darkness, and salt itself having lost its seasoning, all must become loathsome and unprofitable? Not only thy eyes, thy ears, not only thy affections and passions of love, fear, anger, etc. which are the lower region of thy soul; but thy will, thy mind, thy conscience, these also are become flesh, and are wholly corrupted, so that in thee by nature, there remaineth no good thing at all.   

SECT. III.  
How carnal the Soul is in its actings about Spiritual Objects.  
3. IN that it is called Flesh, there is discovered that a man in all the workings of his soul in religious things, is carnal and merely carried out wholly by the principle and instigation of flesh within him, the Image of God was so glorious and efficacious in Adam, that all his bodily and natural actions were thereby made spiritual, his flesh was spirit (as I may so say) the body and bodily affections did not move inordinately against God's will, but having a divine and holy stamp upon them, they were thereby made divine and spiritual: But since this original corruption, the clean contrary is now to be seen in us; for even the spiritual workings of the soul are thereby made carnal and fleshly, Adam's body was made spiritual, and now our souls are made carnal: Oh the said debasing and vilifying of us that is by this means! If an Angel should become a worm, it is not so much dishonour as for righteous Adam to become an apostate sinner.  
Let us take notice how our souls do put themselves forth about spiritual objects, and you shall find they are wholly carnal and fleshly in such approaches; insomuch that in their highest devotions, and religious duties they are only carnal and fleshly all the while. As  
First, In the mysteries of Religion, which are revealed unto in by a supernatural light; The mind of man, because it cannot comprehend of them in a carnal, or bodily manner, much more if not by natural reason (though that be corrupt) is ready to despise and reject all; What was the reason, that Christ crucified is such a foolish Doctrine to be believed by the learned Grecian, but because it was not agreeable to natural reason? When Peter made that Confession concerning Christ, That he was the Son of the living God; Christ tells him, Flesh and blood had not revealed that to him, Mat. 16. 17. And doth not this fleshly mind still effectually move in Atheists and Heretics? Is not this the bane of Socinan persons, that they will make reason a judge of divine Mysteries, whereas that it s●lt is corrupt, and is itself to be judged by the word of God? So that the power of original sin, as it is flesh, manifests itself about all the supernatual Doctrines and Truths revealed in the Gospel. We that are Pigmies think to measure these Pyramids, we think to receive the whole Ocean in our little shell: Hence it is that Paul, 2 Cor. 8. 5, 6. will have all our imaginations, every high thought brought into captivity.  
Thus you see, That whatsoever a man doth in reference to God, he is wholly carnal and fleshly in it, he is not carried out with a suitable principle of the Spirit, to that which is spiritual, and this may be discovered in many branches; it is also very useful and profitable; for hereby they shall see, that the only things which they rely upon, as religious worship of God, and the evidences of their salvation, are so far from being a true stay to them, that like thorns they will pierce their hands: If a man's spirituals be carnals, How great are his carnals? If his Religion, if his devotion, if the matters of his God, be thus altogether flashly, What will his sins and corruptions appear to be? We have already instanced in one particular, viz. The Doctrine to be believed, and declared, how carnal a man is in that. We proceed further to illustrate this necessary Truth, and therefore.  
Secondly, Every natural man in his religious worship, is wholly carnal, as well as in his Doctrine to be believed. For if we consult the Scripture, and observe what was the cause of all that Idolatry and spiritual abomination, for which God did so severely punish the children of Israel, was it not from a carnal fleshly mind within? Therefore you heard, Gal. 5. Idolatry is made a work of the flesh, when they changed the glory of God into the similitude of an Ox, that eateth bay; Was not this to please the eye? And so their goodly Altars, their goodly Images, which the Prophet mentioneth, Were not all these, because of their sutableness to a carnal mind? We need not instance in Pagans or Heathens, who are wholly in darkness, without any supernatural light; But if we take notice of the Christian Church in all the successive Ages thereof, How potent and predominant have carnal principles been in all their Devotions? And is not Popery to this day a full demonstration of this Truth? So that that notable expression of our Saviour, Joh. 4. 23, 24. God is a Spirit, and they that worship him, must worship him in spirit and truth; Yea, that the Father seeketh such to worship him, hath seldom had its due observation. Whereas then Campian would prove, All Monuments, all Churches, all Windows and Pictures therein, to be a demonstration of their Religion. This proveth indeed the superstition and carnality of it, not the spirituality and truth of it; and oh the dishonour done to God by this means! This fleshly wisdom in God's worship, hath been one chief cause of most of the calamities which have fallen upon it, Col. 2. 18. The Apostle attributeth the worshipping of Angels to a fleshly wisdom in men.  
Thirdly, A man is naturally carnal in religious Ordinances. Because he is apt to put trust in them, to think he merits at God's hands, or maketh satisfaction for his ●ispasses. This is not to be spiritual, but carnal; We have low, carnal apprehensions of God. when we think that by our righteousness, though it were ten thousand times more perfect than it is, that we are able to profit God therewith. Thus those false Teachers with their followers, they are said to make a fair show in the flesh, Gal 6. 12. and Phil. 3. 3. to have confidence in the flesh; To worship God in the Spirit, and to have no confidence in the flesh, are two opposite things; Now by flesh there is meant circumcision, and all other Church-priviledges, which Paul did eminently enjoy, and while a Pharisee, he wholly rested in them, but when once the son of God was revealed to him, than he renounced all confidence in these things, judging himself to be only carnal in them; But now little was Paul, while a Pharisee, and so exactly diligent in the discharge of them, persuaded that all he did was rejected by God, that he abhorred all, that he was only carnal in those things? It is therefore of great consquence to be spiritual in the particular, for this is a secret sweet poison, that is apt to undo us; Therefore the Particular, the formal the devout man, who is ignorant of Regeneration, while he abhorreth all bodily flesh-sinnes, he may be highly guilty of soul flesh sins: So that there is little cause for a Pharisee to boast, saying, He was not a profane gross sinner like a Publican, he did not wallow in bodily sins of the flesh, for he was dangerously diseased with soul sins; The flesh there made him abominable in the eyes of God, for that which they did so highly exalt, it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before God; What an heavy and sad deceit will this prove, when thou shal● find that wherein thou blessest thyself, and applaudest thyself in, will be thy condemnation, as Christ told the Pharisees, Moses in whom ye trust, he will condemn you? Oh that this Truth might be like a sword piercing into the secrets of your heart! How wilt thou be overwhelmed, when that which thou hopest will save thee, that will damn thee? There is a carnal Religion, there is a fleshly devotion, in which men putting their confidence, may thereby be condemned, as well as by gross profaneness: Certainly this confidence in what religious duties we perform (as some at the last day will plead, Have not we prophesied, and wrought miracles in thy Name?) doth insensibly and incurably damn the greatest part of formal Christians, and it is very hard to make them discern or judge themselves carnal in this, To trust in the arm of flesh, they will acknowledge quickly to be a sin, but to trust, and rest in the holy duties they have performed, out of this sin no sons of Boanerges can awaken them.  
Fourthly, A man is naturally carnal in all his religious performances, Because when he d●h them, it is not out of any love to God, to exalt and honour him, but out of love to himself, thinking thereby to avei● some judgement or other. It is true, we deny not but its lawful to serve God, to be humbled for sin with respect to our own good, that we may escape temporal evil, but yet we are not to do it principally and chiefly for this, we are not to uti Deo, and frui Creaturis, to enjoy the creatures for themselves, as the utmost end, and make use of God only for our outward help, as John 6. 26. our Saviour told the multitude that followed him, That they did seek him only because they did eat of the loaves and were siled: This is a fundamental principle of flesh in every man by nature not to love himself subordinately to God, but God subordinately to himself, which is a sin of a very high nature, and immediately opposing the great majesty of God; They worship God upon no other reason, than what some Heathens did sacrifice to the Devils, Tantùm ne noceant, That they might do them no hurt: I 〈◊〉 not then out of any love to God, or desire to magnify him, but wholly for their own ends; and hence it is, that they alter, and change the worship and ways of God, as they please, and as it serveth for any political interest, as you see in Jeroboam, and other wicked Kings, Whence is all this? but because they make themselves, the Alpha and Omega, Et Deus non erit Dens nisi homini placuerit; How could men thus break the statutes and ordinances of God? but because they make their own advantages, the supreme Law, as if God were for them, and they not for him: Hence it is also that the Scripture complaineth so much of men, Walking in their own Imaginations; And Jeroboam, 1 King. 12. 33. is branded for this, that he set up such a worship and Ministry, that he had devised of his own heart; This than is a sure demonstration of our fleshly minds, that in our worship and duties, we regard not divine Institutions and Gods Rule, but attend only to what is subservient to our purpose: Now the foundation of all this is, because we do not look upon God as supreme, to whom all our senses should bow, but refer him and his glory to ourselves. The Apostle 2 Cor. 5. 16. speaketh of knowing Christ after the flesh, and so there is also a knowing of God after the flesh, which is, when we do not things purely and sincerely out of respect to his Name, but for our own profit and benefit: Take heed then of this fleshly frame in thy approaches to God.  
Fifthly, The fleshly mind of a man is seen in his spiritual transactions between God and himself, In that he doth wholly conceive and imagine such a God, and Christ, not as the Scripture represents, but as he would have, and doth most suit with his carnal disposition. This is greatly to be observed, for because of this, though they hear never so much of God and Christ, yet because they think them to be such, as they would have a God of their own making, a Christ of their own making, therefore they never truly repent, or turn unto God; for concerning God, they conceive him as altogether merciful; They never think he is a just and holy God; They attend not to the sury and vengeance which the Scripture saith is in him against obstinate and impenitent sinners, but apprehend him to be one that loveth them, and will save them, though they go on in all rebellious ways against him; The Psalmist doth notably speak to this purpose, Psal. 50. 21. where having spoken of such hypocrites, that will come and worship God, though they retain their old lusts, and live in all impurity, he addeth, Thou thoughtest I was altogether such an one as thyself; They thought God was not provoked with such abominations, they thought God would not be angry with them, as if he were like themselves: And doth not this still continue true in most profane men? Why is it that they do not tremble under the name and thoughts of God? Why is it that they roar not out with fear, lest God should damn them? Is it not because they make a God like themselves? They love themselves, and acquit themselves, they easily think well of themselves, and therefore they think God will do so also, and thus they do likewise with Christ; They represent him to be a Saviour, and a Saviour only; They consider not that he died to conquer the Devil, to make us a peculiar people, zealous of good works; They attend not to the purifying and cleansing power of Christ's death from the strength and power of lusts within, as well as from the guilt and damnation by it, which being so, they can trust in Christ, and put their whole hope in Christ, although they live in all disobedience at the same time, and therefore whereas we might wonder, how profane men can live as they do? Where are their thoughts of God and Christ? Why are they not stricken with astonishment, when they hear of them? Alas, you may cease to wonder, for the Scripture God, the Scripture-Christ, in the Scripture-way they do not think of, but a God and a Christ, which is a mere Idol in their own hearts set up by themselves.  
Sixthly, The fleshly mind of a man is seen in running into extremes, and so never submitting themselves to God's word, which is always the same: So that whereas in some the fleshly mind of man runneth out into superstitious and excessive ways of devotion, which God never required so in others again it acteth the clean contrary way pretending to Enthusiasts, Revelations, and strange raptures and impulses of soul, and herein they think they are the only spiritual men, and that all others are in the flesh, but strong delusions under the pretence of Revelations, Apparitions and visions have been no new thing in the Church of God; neither are we to stagger in our saith, because of these things; for the flesh excited by the Devil, may vent itself in these ecstasies and raptures, as well as in superstitions; yea which is further to be observed, a man may be altogether fleshly, while he pretends to an high spiritual way of subduing and keeping down the flesh, Col. 2. 23. Those who were puffed up in their fleshly minds about Angel-worship, yet are said to have a show of humility in not sparing the body, and this we may say to those deluded Papists, who macerate and excruciate the flesh of the body, it would be better, if they did cast out at the same time, their fleshly mind.  
Seventhly, A natural man in his most religious deportment, is only fleshly, Because whatsoever he doth in these things, he is furthered only by natural strength: For being without the grace of God, either in his understanding, or his will, hence it is that he can rise no higher, than natural reason, natural conscience, and natural will, doth enable him unto; and these being altogether polluted by sin, in stead of furthering, they are an hindrance and opposition to him: If therefore you ask, From what principles, and by what strength doth a natural man draw nigh to God? The answer is only by that power which he hath of himself; The grace of God which alone can elevate the soul to God, that he is wholly destitute of: And although it must be granted that there are some common principles and dictates in all about God, and moral good things, yet these are never improved any otherwise, but from carnal principles, and to carnal ends. And thus much may suffice for this branch, viz. The carnality of a man, by original sin in his most religious offices and duties.  
In the last general place, Man may justly be said to be all over sinful and flesh only, Because all his care, his thoughts are only for his body and sensible things, in the mean while neglecting God, and his immortal soul. I shall conclude with this, because all else comprehended in this name, will come in at some other seasonable time. By nature we are in the flesh, we walk after it, we make provision for it; so that we willingly lose God and our souls, to save and preserve that; Who is there that will believe our Saviour, saying, What will it profit a man to win the whole world, and lose his own soul? Mat. 16. 26. What complaints and accusations may the soul make against us, when the body hath said, Feed me, Cloth me, you have done it? But when the soul hath famished, and been perishing, you have not heard the cries of it: Oh men only flesh and utterly devoid of all spiritual power!    

CHAP. XVI.  
Reason's demonstrating the Positive Part of Original Sinne.  

SECT. I.  
HItherto we have been informed out of this Text, what is comprehended in the word [Flesh] attributed to every one that is in a natural way born of mankind. We now proceed to that Truth, for which it was designedly pitched upon, viz. That Original sin is not only a Privation of God's Image, but doth cannote also a Positive inclination, and an impetuous propensity to every thing that is evil. For this Question is agitated between some Papists, and the Protestants; They asserting, That the whole nature of original sin lieth in the privation of God's Image: But the Orthodox, they say, That although original sin is privative, yet it is not merely privative, but doth include in it, as the materiale, that habitual crookedness and perverseness, which is in all the faculties of the soul; And thus the Protestants do almost in effect say the same with Aquinas, who calleth original corruption a corrupt habit, not a mere privation, for privations are of two sorts, either simple, that imply only a privation, as blindness and death, or compounded and mixed, which besides the mere privation, do denote some materiale or substratum with it. Thus Aquinas compareth original sin to a sickness or disease, which doth not only signify a privation of health, but also the humours excessively overflowing, and thereby dissolving the due temperament of the body: Such a privation is original sin, a mixed, or compounded privation, that besides the absence of what righteousness is due, denoteth also a propensity and violent inclination unto that which is evil. It is true indeed, if we come punctually to examine, how the will is disobedient, and how the affections are so disorderly, we cannot resolve into any thing, but this privation, the understanding is therefore darkness and erroneous, because without its primitive light; The will is crooked and perverse, because without its primitive rectitude: So that Calvin saith well, He that calls it the privation of God's Image, saith the whole nature of it, yet when we speak of the privative part of it only, we do not so fully and significantly express the dreadful pollution of it: Even as concerning vicious habits in morality, intemperance, injustice, it is not enough to say, they are the privation of those virtues, which are immediately contrary to them, but they do denote also such an inclination in a man, that thereby he is carried out to those vicious of such habits constantly, and with delight.   

SECT. II.  
Why Divines make Original Sin to have its Positive as well as Privative Part.  
THe Reason, why our Divines make original sin to have its Positive as well as Privative part, is to obviate that error of the Papists, who supposing original righteousness to be only by way of a bridle in Adam to curb and subjugate the inferior part to the superior of the soul, when Adam lost this, they conceive mankind, hath not any further pollution upon it, but that mere loss; Insomuch that they say, Man is now as if God had created him in his pure naturals without any supernaturals. The Socinians likewise, they deny any such pollution, and make us to be born in the same condition Adam was created in (death as a punishment only accepted) merely without either sin or righteousness, like Aristotle's, Obrasa Tabula, in a neutral indifferent way. Now to confront such dangerous opinions, we say, That by our birth-sin, we are not only deprived of God's Image, but are in an habitual inclination to all evil, which is also active and repugnant to all good.   

SECT. III.  
Reasons to evince the Positive part of Original Sinne.  
NOw that we are to judge of it thus, will appear from Scripture, upon these grounds:  
First, The names that the Scripture attributeth to it, compel us to think of it, as more than a m●er bore simple privation, for in the Text it is called Flesh, in other places Lust, the Old man, the Body of sin, which emphatical expressions are for this end to make us conceive of the deep and most real pollution it bringeth upon us: Insomuch that we are not to extenuate and diminish the nature of it, but as the scope of the Scripture is to aggravate it under the most substantial and powerful names that are, so we also are accordingly to judge of it. It is true, Illyricus out of a vehement opposition to Papists and Synergists, did wring the Scripture till blood came out of it in stead of milk; for he would understand these places mentioned about original sin almost literally, as if sin were our very substance and essence, whereas if he had gone no further, then to say, that the Scripture by these names doth intent not only the mere privation of good by this original pollution, but also a positive pronenese, and a continual activity unto all evil, than he had hit the mark. The Scripture Names than are only considerable, for the holy Ghost doth not use them in vain, but thereby would startle and amaze us, that we may consider that we are without, and what evil doth abide in us.  
Secondly, This is proved from Scripture-affirmation, about the state of all men. It doth not only describe man privatively, that he is without God, without Christ, but also pesitively, that he is an enemy to God, and cannot be subject to him, Rom. 3, 10, 11. to the 18. verse. The holy Apostle applying several passages out of the old Scripture to all men by nature, instanceth both in privatives and positives also; Privatives, There is none that understandeth, there is none that seeketh God, there is none that doth good, there is no fear of God before their eyes: But is this all? No, he addeth, Their throat is an open Sepulchre, the poison of Asps is under their lips, their feet are swift to shed blood, etc. Here you see, the nature of every man is abominable, loathsome and ready to commit the foulest sins, if he be not stopped; yea the Scripture is more oftener expressing this Positive part of original sin then the Privative, Genes. 5. Genes. 8. 21. The imagination of a man's heart is said to be only evil, and that from his youth. Eliphaz also in Job 15. saith, How abominable is man who, drinketh down iniquity like water? Thus you see the Scripture represents us in a far more loathsome vile and poisonous nature than we are apt to believe concerning ourselves. When Austin maintained this Doctrine, Pelagius would say, This was to accuse man's nature (Lib. 1. de Naturâ & Gratiâ.) But this is indeed the only way to set up the grace of Christ our Physician, for the whole need not a Physicias, Neither (saith Austin) are we so to exalt God a Creator, as to make a Saviour wholly superfluous. It is true therefore, which the same Author saith, That when we have to do with such who deny the necessity of grace by Christ, making free will of itself, sufficient to what is holy, and all because they deny any such thing as original sin, we are not so much (saith he) to deal in Disputations with them, as prayers for them, that their eyes might be opened to know themselves, and that the stony heart may be taken from them, for if once they had the sense and feeling of this, they would quickly confess both original sin, and Christ's grace.  
Thirdly, Original sin is positive, Because the Scripture attributes positive and efficatious actions to it, which mere and bare privations are not capable of. The seventh Chapter of the Romans speaketh fully to this, what expressions, and that in allusion to military affairs, doth the Apostle use concerning this sin inhabiting in him? For vers. 23. he complaineth of this Law of sin, that it doth war against him, and bring him into captivity, which phrases denote, That this original sin is not a sluggish, idle privation, but withal it connoteth an impetuous repugnancy to any thing that is holy; This also the Apostle confirmeth, Gal. 5. 17. where the flesh is said to lust against the Spirit, shall we think then, that the holy Ghost speaketh of this activity and working of sin in us, that we should apprehend no more than the absence of God's Image within us. Let us then aggravate the hainnousnesse of it, as we see the Scripture doth, and deeply humble ourselves under it: Shall it be a small thing to have such an impetuous active principle in us against what is holy? That which we should embrace and close with as the most excellent, that we fly from, and are most averse to, as if it were the greatest evil, and would be to our utter undoing.  
Fourthly, If vicious habits that are acquired by customary practice of evil. are not mere and simple privations, but do also include in them a propensity to evil, than it followeth, that original sin likewise is not a mere privation; For we are to conceive of original sin, as an innate and imbred habit, as the other are acquired: Now it's plain, That all vicious moral habits, they are not a mere negation, or absence of such virtues, but do● also incline and dispose the subject to vicious actions, easily and with delight; So that we must needs attribute as much Postivenesse, if not more to original sin, then to vicious acquired habits; And the truth is, This is a closer Leprosy infecting of us, than such habits, for this we have as soon as we are born, this is twisted within our bowels; this can never be wholly shaken off, whereas accustomed sins, they are perfectly overcome by the work of Regeneration. For this is the difference between acquired habits of sin, and original corruption: In Regeneration, seeing the Image of God is put into us, which is the substance of all holy habits, the contrary habits are presently excluded, and the sins the godly afterwords commit, are not from their former habits of sin, but from the relics of original corruption, whatsoever the Remonstrants say to the contrary; But Regeneration doth not totally exclude original sin, only diminisheth the strength of it: So that this original corruption will abide in some measure in us, even while we carry this mortal body about with us: And if the Prophet made it such an impossible thing for men habituated in sin to be converted, as when he saith, If a Leopard can change his skin, then may you learn to do well, who are accustomed to do evil, Jerem. 13. 23. What then shall he said of us who are borne in evil? Customary sins are but the Leopard's skin, original sin is like the Leopard's nature.  
Lastly, This positive inclination doth necessarily follow from the privation of this Image of God; if the due symmetry and excellent Harmony which was at first in the soul be taken away, than all the faculties and powers of the soul must necessarily move sinfully and inordinately. The soul of a man is always working one way or other, if then it hath lost original righteousness, it cannot but be hurried on to what is evil; as if you take away the pillar on which a stone liethh, presently that will fall to the ground; If you spoil the strings of musical instruments, immediately they make a jar and ingrateful noise upon every moving of them: The soul of a man is a subject immediately susceptible of righteousness or corruption, and if it lose its righteousness, then by natural necessity corruption cometh in the room of it, and so when the understanding acts, it acteth sinfully, when the will moveth, it moveth sinfully; So that we may well say with Austin to the Pelagian, demanding, How this corruption could come into us, for God was good, and nature good, Quid quaeris latentem rimum, cum habes apertam jannam? Not a cranny, but a gate or door is open for this corruption to seize upon us.   

SECT. IV.  
Application.  
BEfore we come to answer the Objections, Let us affect our hearts with it, and labour to be humbled under the consideration of this positiveness and efficacy of it.  
For first, Hereby we see, that if it be not restrained and stopped by God, we know not where we should stay in any sin; What Cain's, what Judas' would we not prove? Who can say, Hitherto I will go in sin, and no further, for there is a fountain within thee, that would quickly overflow all? This active root of bitterness, this four leaven within thee, would quickly make thy life, like Job's body, full of ulcers and noisome sores: If thou art not plunged in the same mire and filth, as others are, do not say, Thou hast less of this corruption than they; Thou art borne more innocent than they, only God stops thee, as he did Balaam from doing such wickedness, as thy heart is forward enough unto; No Serpent is fuller of poison, no Toad of venom, than thou art of sin, which thou wouldst be constantly committing, were not some stop put in the way.  
Secondly, In that sin is thus positive and inclining thee, thou art the more to admire the grace of God, if that work a contrary inclination and propensity in thee; If thou art brought with Paul, To delight in the Law of God in the inward man; If thy heart pants after God, as the Hart after the waters, which once delighted in sin, which once longed after nothing, but the satisfying of the flesh: Oh admire this gracious, miraculous work of God upon thy soul, who hath made thee to differ thus from thyself! The time was once, when thou rejoycedst in those sins, that are now matter of shame and trembling to thee. The time was when thy heart was affected with no other good than that of the creature; Thou didst know no other, desire no other but that, but now God hath made iron to swim, he hath made the Blackmoor white: Oh bless God for the least desires and affections, which thou hast at any time for that which is good, for this cometh not from thee; it is put into thee by the grace of God.  
Lastly, Consider that this positiveness of sin in thee, doth not only manifest itself in an impetuous inclination to all evil, but also a violent resistance of whatsoever is good: The Apostle (Rom. 8.) calleth it, Enmity against God; and Rom. 7. he complaineth of it, as warring and fight against the Law of his mind; And certainly this is a very great aggravation, not only to be without what is good, but to be a desperate enemy, and a violent opposer of it, both in others, as also to that which the Spirit of God by the Word would work in our own hearts, not only without the remedy, but full of enmity against it; Doth not this make our condition unspeakably wretched? Certainly, this is the highest aggravation in original sin, that we are not only unable to what is good, but we are with anger and rage carried out against it, as if good were the only evil, and sweetness the only bitterness.    

CHAP. XVII.  
Objections against the Positive Part of Original Sin answered.  

SECT. I.  
Cautions Premised.  
THere remain only some Objections against this Truth, but before we answer them, take notice,  
First, That although we say original sin is more than a privation of that Righteousness which ought to be in man, yet We do not make it to be like some infecting corporeal quality in the body, that hereby should vitiate the soul, and as it were poison that. Lombard and some others, especially Ariminensis (Distinct. 30.) They seem to deliver their opinion so, as rejecting Anselm's definition of original sin, making it to be want of that original righteousness which ought to be in us, and do declare it to be a morbida qualitas, some kind of pestilential and infecting quality abiding in the body, and thereby affecting the soul; As when the body is in some phrenetical and mad distempers, the soul is thereby disturbed in all its operations; so that these make the want of original righteousness to be the effect of original sin, not the nature of it, saying upon Adam's sin, Man becoming thus defiled, God refused to continue this righteousness to him any longer. But if these Schoolmen be further questioned, How such a diseased pestilential quality should be in the body? Some say, it was from the forbidden fruit that that had such a noxious effect with it; but that is rejected, because that was made of God, and all was exceeding good: Arimine●sis therefore following as he thinketh Austin, maketh this venomous quality in a man's body to have its original, from the hissing and breath, as it were of the Serpent; he conceiveth, that by their discourse with the Serpent, there came from it such an infectious air, as might contaminate the whole body, and he saith Austin speaks of some, who from the very hissing and air from Serpents have been poisoned.  
But the Protestants they do not hold it any positive quality in this sense; for this is to make the body, the first and chiefest subject of original sin, and so to convey it to the soul, whereas indeed the soul is primarily and principally the seat of original sin; We therefore reject this, as coming too near Manicheism, as if there were some evil and infectious qualities in the very nature and substance of a man.  
Secondly, It must be remembered, what hath been said before, That when we come to give a particular reason why the understanding or will are propense to any evil; We can assign only a privative cause, viz. Because it wants that rectitude which would regulate it; as if a ship (its Anselm's comparison) were without Pilot and Governor of tackle let loose into the whole Ocean, it would be violently hurried up and down till it be destroyed. Thus man without this Image of God would be tossed up and down by every lust, never resting till he had hurled himself into hell; yet though we cannot give any more than a privative cause, there is also a positive propensity to all evil connoted: As in a wicked action of murder or drunkenness, if you go to give a reason, why such actions are sins; we must say from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in them, that want of order which the Law requireth; There is a privation of that rectitude the Law commands, yet those sins do imply also the material and substrate acts, as well as the obliquity: In every sin of commission, there is that which is positive as well as privative; Though the ratio formalis of the sin be a privation; and thus it is in original sin, the whole nature of it comprehends both a want of God's Image, and a constant inclination to all impiety. Though the privative be the cause of the positive Indeed Rolloc (De vocatione cap. 25. de peccat. orig.) maketh a threefold matter, and a threefold form in original sin: The threefold matter he assigneth to be a defection from God, a want of original righteousness, and a positive quality, which succeedeth in the room of holiness: To which threefold matter he attributeth a three fold form or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which the nature of sin consists. Now these material parts of original sin, are so many entities, being good in themselves, and coming from God the Author of nature, but how Apostasy and want of original righteousness can be positive entities, and good of themselves, I cannot understand, or how carentia justitiae originalis, should have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for its form when that itself is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so a form have a form seemeth irrational to conceive.   

SECT. II.  
THese two things thus premised, the plain and obvious Objection is, That if original sin be positive, then it's good, and so of God, because omne ens est bonum, every being is good, and then as Austin, Omne bonum est vel Deus, vel à Deo, all good is either God himself, or of God Would it not then be blasphemy to make God the Author of it, and if it have a positive being, then certainly it must come from God the Author of all being?  
But to this several Answers may be returned:  
First, That though original sin should be granted to be positive, yet for all that God would not be made the Author of sin, Because as its sin, it doth arise from man. There are some great Schoolmen, as Cajetan and others, that hold sins of commission have a positive real being, as sins; They deny that the nature of such sins lieth formally in a privation. but in a positive relative contrariety to the Law of God; and when urged with this Argument, That then such sins have their being immediately from God, as all other created beings have: They will answer, That God is indeed the efficient of every being, but not of every modus, or relative respect of that being: As for example, when a man eateth and drinketh, this eating and drinking they are from God, but then take them under this relative respect, as they are vital and formal actions of man, so they cannot be attributed to God, for than we might say, God doth eat and drink, yea in those gracious acts when we do believe and repent, God is the efficient cause of them, yet as they do formally and vitally flow from us, so they are not to be attributed to God, for God doth not repent or believe. Thus it may be said, That though God be efficiently the cause of all positive being, yet as some being hath a relative respect to the second cause working, so it cannot be attributed to God, neither is this any imperfection, but a perfection in God, because Deus non potest supplers vicem materialis, aut formalis causae: Therefore saith Curiel a positive Doctor for the positive nature of sins of Commission (Lectur. 6. in Thom. pag. 300.) That it may be granted, the will is prima moralis causa peccati, as we may say a man is the first cause of sight, per modum videntis, because he is not subordinate to any other cause, which doth produce this sight, viz. formally, a sight; and (saith he) the like is in all other vital actions. But I need not run into this thorny thicket to hide myself from the force of this Objection.  
Secondly, There are some learned Protestants, that do distinguish of ens, or being; That ens is either created, as the works of the six days, or generated, as mankind, and the animate creatures, or made as artificial things, or prepared, as Heaven and Hell, or introduced, as sin; for it's said of sin, that its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; So that upon this distinction they will say, That God is the cause of all made, and created beings, but not of introduced beings, such as sin is, because that came in by Satan's temptation, and man's disobedience. But this distinction hath scarce so much as a sandy foundation; for though it be an introduced being, yet because a being, it is a creature, and so must come from God the chief being, according to that of the Evangelist, John 1. All things were made by him, and without him was not any thing made that was made: For that which is ens only by participation, must be reduced to that which is ens per essentiam. Therefore  
In the third place, We must speak of original sin, as we do of vicious habits, and of actual sins; The material and substrate of them, being a good of nature is of God, but the vitiosity and obliquity that is of man, when a man moveth his tongue to curse and swear, or his hand to murder another: As they are actions they are of God, For in him we live, and move, and have our being; but as evil adhereth to them, so they are of man: Thus it is in original sin, when we say, there is a positive inclination in man's heart to all evil; The meaning is, That the understanding and will, as they are faculties, and as they do act, thus far they are of God, but as they cannot but act sinfully, and offend in every motion, so it's of Adam's disobedience, to understand then, to think, to will, to love, these are of God, but to love what is evil and contrary to God's Word, or to love excessively and immoderately that which we are to do in subordination only, this is of ourselves.  
A second Objection is, That if original sin be like a vicious habit in a man, than it cannot be transmitted unto posterity, for habits (they say) are personal things: No father doth communicate to his child any habits, either virtuous or vicious.  
But to this it's answered, That original sin is not an acquired habit of sin, but an innate and imbred one in us; So that as if Adam had stood, original righteousness, which was like a concreated habit in man, would have been communicated to all his posterity, thus it is no wonder, if original sin, which doth so tenaciously and inwardly adhere to all natures be transmitted to every one born in a natural way.  
The last Objection is, That there is no necessity of supposing such an habitual vitiosity in a man; It's enough (say they) that a man be deprived of the Image of God, and when that is lost, of it's own self man's nature is prone to evil; It needs no habitual inclination to weigh him down; as if a wild beast be tied in cords and chains, lose him, untie him, and of himself he will run into wild and untamed actions.  
But to answer this:  
First, The Papists, they cannot consequentially to their principles say thus; For they hold, That if this Image of God be removed, he doth continue in his pure naturals, there is no sin inhering in him, upon the mere loss of that; For they confess, That although by acting from his pure naturals he could not deserve Heaven, or love God as a supernatural end, yet in an inferior way, as the ultimate natural end, so he might love God, and that above all other things.  
But secondly, That is granted, This positive inclination to all evil, followeth necessarily from the removal of this Image of God from us; If the Sun be removed, then necessarily darkness doth cover the face of the soul; If the loco-motive faculty be interrupted, then there is nothing but halting and lameness: Disturb the harmony, and good temperament of the humours, and then immediately diseases and pains do surprise the whole man; It cannot therefore be avoided, that when this disorder is come upon the soul, but that our lusts break out as at a floodgate, and we are in a spiritual deluge all over covered with the waters of sin; but then here is a positive as well as a privative.  
Besides, It is not for us to be curious in giving a reason of such positive corruption in a man by nature; it is enough that God's word is so clear and full in the discovery of it, that he must needs wilfully shut his eyes, that will not be convinced by the light of God's word herein: And this may suffice to dispel that darkness, which some would have covered this Truth with, and as for what knowledge about this positiveness of original corruption is further necessary; We shall then take notice of it, when we speak of original sin, as it is called lust or concupiscence.   

SECT. III.  
LEt therefore the Use from the former Doctrine delivered, be, To affectus, and wound us at the very heart, that we are thus all over covered with sin, that we have not an understanding, but to sin, a will but to sin, an heart but to sin; May not this be like a two edged sword within thee? What will fire thee out of all thy self-confidence, thy self-righteousness, if this do not? What delight, what comfort canst thou take by beholding thyself, by looking on thyself thus corrupted and depraved? And the rather let this consideration go to the very bottom of thy soul. Because  
First, Thy propensity and inclination is to that only which God only hateth, which God only loatheth, and hath decreed to punish with his utmost wrath to all eternity. Consider that sin is the greatest evil; All the temporal evils in the world are but the effect of it, that is the cause. Now can it ever humble thee enough to think, that the whole bent, and constant tendency of thy soul is unto that which is the most abominable in the eyes of God? Thou canst not do that which is more destructive to thy own soul, and more dishonouring unto God, then by committing sin, and yet thou canst do nothing else, thou delightest in nothing else; Thy heart will not let thee do any thing else: Look over thy whole life, take notice how many years thou hast lived, and yet if not regenerated and delivered in some measure from the power of original corruption, thou hast done nothing but sinned; Every thought hath been a sin, every motion a sin within thee, and yet sin is the greatest evil, and that alone which God hateth.  
Secondly, If yet thy heart be hard, and nothing will enter, take a second nail, or wedge to drive into thee, and that is, being thus all over carried out to sin, not the least good able to rise in thy heart, that hereby the very plain Image of the Devil is drawn over thee: Hence it is, that wicked men are said to be of their Father the Devil; and he is said to rule in the hearts of the children of disobedience, Ephes. 2. What a woeful change is this, to be turned from a Son of God, to become a Devil? While Adam retained the Image of God, God abode with him, and in him, there was a near union with God, but upon his Apostasy, the Devil taketh possession of all, and so now man is in a near union with the Devil: Every man's soul is now the Devil's Castle, his proper habitation; The Spirit of God is chased away, and now thy heart is made an habitation for these Satyrs; Thy soul is become like an howling wilderness, wherein lodge all beastly lusts whatsoever; Thou that wouldst account it horrible injury to be called beast and Devil, yet thy original sin maketh thee no less.  
Thirdly, This further may break thy heart, if it be not yet broken enough, that hereby thou art utterly impotent and unable to help thyself out of this lost condition; For how can a dead man help himself to live again? How can thy crooked heart be ever made strait, unless a greater power than that subdue it; If thou didst judge thy condition an hopeless one, as to all humane considerations, than thou wouldst tremble, and have no rest in thyself, till God had delivered thee out of it?  
Lastly, Let this also further work to thy Humiliation, that being thus positively inclined to all evil, not only proper and suitable temptations draw out thy sins, but even all holy and godly remedies appointed by God, they do increase this corruption the more, And is not that man miserable, whose very remedies make him more miserable? Doth not the Apostle complain sadly of that Law of sin in him, even in this respect, that by this means, the Law wrought in him all evil? The more holy and spiritual the Law was, the more carnal and sinful was he thereby occasioned to be: Oh then! What wilt thou do, when good things make thee evil, spiritual things make thee more carnal?    

CHAP. XVIII.  
A second Text (to prove Original Sin to be Positive) opened and vindicated.  

SECT. I.  ROME 7. 7. For I had not known lust, except the Law had said, Thou shalt not covet. 
WE are discovering the Nature of original sin in the Positive part of it; For although Corvinus the Remonstrant cavilleth at the Division of original sin into two parts, therein gratifying the Papists (as it were, yet we see the Scripture speaking of it fully, as having these two parts; And whereas he saith, The Positive inclination to evil, must be the effect of the privation of original righteousness, and so not a part of original, because an effect cannot be a part of its cause.  
It's answered first, That sometimes there is a division of a common thing, as into two parts, when yet one is the effect of the other; as when malum is divided into malum culpae, and malum poena, the evil of punishment is necessarily the effect of the evil of sin. But  
Secondly, Though an inclination to evil may be the effect of the privation of original righteousness, yet for all that it may be part of original sin, which is the whole consisting of both these: Even as according to some learned Divines, Remission of sin is part of Justification, although it be an effect of the imputation of Christ's Righteousness, which is also another part of our Justification.   

SECT. II.  
The word Lust expounded.  
HAving therefore considered this Title or Name given to original sin (viz. Flesh.) which doth denote the positiveness of it: I come to a second, which shall also be the last, and that is the word lust or concupiscence, which both in the Scripture, and in the writings of several Authors is attributed to it; For which purpose the Text pitched upon is very useful.  
To understand which, consider that the Apostle having asserted some things, which in an outward appearance did seem to dishonour the Law, he maketh this Objection to himself, Is the Law sin? A cause of sin, and so sin, and God the Lawgiver a commander of sin; To which he answers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by defiance, God forbid, and in the next place giveth a reason, why the Law cannot be the cause of sin, because that doth discover and detect sin, that judgeth and damneth it, therefore it cannot be the cause of sin; and that the Law is the manifester and reprover of sin, he instanceth in himself, and his own experience, I had not known lust to be sin, except the Law had said, Thou shalt not covet.  
Now ere we can understand this Text, we must answer some Questions. And  
First, It's demanded, What is meant by the Law here? Some say, the Law of Nature, which is not so probable; Others, the written Law of Moses, and this is most probable by the whole context. But yet some, though they understand it of the Law of Moses, yet they do not mean any particular command, but the Law in the general, saying, the Apostle useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all one; As if the meaning were, The Law in general did not only forbid sinful actions, but also inward lust, and motions of the soul thereunto, as our Saviour fully expoundeth it, Matth. 5. Others they understand this Law of a particular Commandment, viz. the tenth; and therefore Beza observeth the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by this, or by that Commandment in particular; And this seemeth most probable, because they are the very words of the tenth Commandment.  
But secondly, If the Apostle allege that command, Why doth he instance only in the sin forbidden, not mentioning the objects that are specified in the command, Thy neighbour's Ox or his Ass, & c?  
The Answer is, that is not material, for the Apostle speaking of lusts in the heart, what latent and unknown sins they were without the light of the Law, it was enough to name the sin itself, seeing the objects about which they are conversant are of all sorts, and can hardly be numbered.  
In the third place, It's doubted how the Apostle could say, that he did not know lust to be sin, but by the Law of Moses, seeing that by the very Law of nature, even Heathens have condemned inward lusts, and unjust thoughts and plots, though but in the soul, and never put into practice. Aquinas makes the meaning of it, as if Paul's sense was, He did not know lust to be sin, as it was an offence to God, and a dishonour to him, because the Law of Moses represents the sinfulness of these lusts in a more divine and dreadful way, than the Law of nature doth. Grotius maketh the sense thus, Paul did not know lust, but by God's Law, because the Laws of men punish nothing but sinful actions, never at all meddling with the thoughts and purposes of the heart. Beza expounds the expression comparatively, I had not known lust to be sin, viz. so evidently, so fully, so unquestionably, as I did when I understood the Law. But the general Interpretation is, That the Apostle speaketh here of his thoughts and knowledge, while he was a Pharisee, and it's plain by our Saviour's correcting of pharisaical glosses about the Law, Matth. 5. That they thought the Law did only require external obedience, and whatsoever thoughts or sinful lusts men had, so that they did not break out into the practice of them, they were not guilty of sin, He did not then know lust to be sin, following the traditional exposition of his Masters, till he came to understand the Law aright.  
Another Question of greater consequence is, What is meant by lust? Thou shalt not covet, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though in Exod. 20. there be the same Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet Deut. 5. 21. There is another Hebrew expression, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which because in Hithpael, and so of a reciprocal signification, they translate fecit se concupiscere, to stir up a man's self to desire, and thereby say, such lusts are only forbidden that a man nourisheth, and yields himself up unto, but that rule is not a general one, see Prov. 23. 3. Some limit this Commandment too much, as it did only command contentation of spirit, and that we should not sinfully desire, that which others have. But the Apostle doth plainly extend it further than so. The Papists they likewise limit it too much, making only those lust's andmotions of sin, which we consent to to be forbidden, denying that those motions to evil, which arise antecedently to our reason and will, to be truly sins; hence is their Rule concerning them, Non sensus, but consensus is that which doth damn, which in a good sense, we also will acknowledge to be true. But we are not to limit Scripture, where it hath not limited itself, and therefore we conclude, That the command doth forbid a threefold concupiscence or lust.  
First, That lust which is actually consented to, though not breaking forth into act, and if this were all, the Law of God would hereby be exlted above all humane Laws, which reach no further than external actions, And how many are ignorant of, at least not affected, with the spiriruality of this Law in this particular? Would they dare to entertain such heart-sinnes as they do, could they make their souls cages of unclean, unjust and ungodly thoughts, as they do?  
Secondly, The Law goeth higher, and doth not only forbid those lusts in thy heart, which thou yieldest consent unto; but all those suggestions and sudden surreptitious motions, which do suddenly arise in thy soul, though thou dost not consent to them, yea though thou dost resist them, hate them, and pray against them, for of such lusts Paul doth especially speak in this Chapter, and the Law of nature did never condemn these for sins in any Heathens, whereas the Apostle doth chiefly complain of these, and that as sins properly so called, for to be mortified and crucified, as being contrary to the holy Law of God.  
Lastly, By lust is meant original sin, as being the fountain, the root of all these lusts, that hot furnace, from which those sparks of sinful motions do continually arise, and that by lust is meant at least secondarily, and by contequent original corruption is plain, because this lust is the same with the Law of the members, the Law of sin, and the sin dwelling in him. It is true, he saith, this sin he complaineth of, wrought in him all manner of concupiscence or lust. But then we must distinguish between lust habitual, and lust actual; Lust habitual is original sin, and that is the cause of lusts actual; And if you say, Why doth the Apostle call original sin lust, as if it were an actual sin? The reason is (as is further to be insisted on) because it is a fountain always running over; It's not a sluggish dull habit, but is continually venting itself forth into all poisonous and sinful acts. So that by lust forbidden in the Text is meant.  
1. Lusts consented to, though not accomplished in act.  
2. Lust's arising in the soul, but rejected and striven against.  
Lastly, Original sin, as the root of all; In which sense the Apostle James Chap. 1. 14. calleth it likewise lust. Some learned men there are, that do not like it should be said original sin is forbidden by the Law of God, (as Molineus, Rivet. in Expos. Dec. Martinius in Exposit. Decal) although they grant the Law doth damn it and judge it. But surely their meaning is no more, as Martinius doth expressly afterwards affirm, than that original sin is not primarily and directly forbidden, but secondarily and by consequent; As also that it is thus forbidden, that we should not obey but resist it, as Rivet. But whereas they reason, That a prohibition is not of those things that already are present in us, but of what is future or may be, that is no ways solid, because past sins and present actual sins, are truly forbidden by the Law, although the sin passed cannot but be past, and the sin present cannot but be present, because quicquid est, quando est, necesse est esse. Other learned men, though they grant original sin is truly and properly forbidden by the Law of God, yet they say, It is not in this Commandment, partly because it's forbidden in every Commandment, for where any branch of sin is forbidden, there the root also is forbidden, and where pure streams of holiness are required, there also a pure fountain of holiness; Original righteousness is commanded, and that partly because this tenth Commandment doth belong to the second Table only, whereas original sin is not only the cause of evil lusts towards man, but also towards God. Now in this we shall not much disagree; For it must be granted, That seeing an holy heart is required in every particular command, it followeth, That an evil sinful heart is forbidden in every command; and for the later we grant also, That original sin is not forbidden in this last Commandment in the universal latitude and utmost extent of it, but so far as it doth break out in sinful lusts towards man.   

SECT. III.  
THese things being thus necessarily premised for the opening and vindication of the Text, I proceed to the Doctrine, which is  
That original sin is truly and properly concupiscence or lust in a man. This name doth plainly denote more than a mere privation, for it evidently discovereth the nature of it, to be in the carrying out of the soul in all its motions sinfully, and inordinately, as also that from this as a corrupted fountain do all those poisonous streams of actual lustings in the soul flow, as Jam. 1. 14. where you have notably the rise of all actual sin described, how it cometh about that any one is enticed to do that which is wicked, he cannot accuse God or the Devil, but this lust within him: But of that famous and excellent Text, we are in time to speak. This great Truth, That original sin is Lust, or Concupiscence, doth first deserve diligent and clear illustration, and then practical amplification.   

SECT. IV.  
IN the first place consider, That concupiscence or lust may be taken two ways, as was formerly hinted, habitually and radically, or actually, the mother and the daughter, the root and the fruit. Now original sin is lust, not actually, but radically; It is that from which all actual lusts and desires have their immediate rise; and in this sense it is commonly called the flesh, and lusts are the sinful issue of it. Thus Gal. 5. 16. You shall not fulfil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The lust of the flesh. And again, They that are Christ's have crucified the flesh with the lusts thereof. So Ephes. 2. 3. here flesh and its lusts, is original sin with the immediate motions and outgoings thereof. At other times, original sin is called sin in the general, to declare the emphatical sinfulness of it, and then there are ascribed several lusts likewise to it, Rom. 6. 12. Sin must not reign in us, that we should obey the lust thereof; And Rom. 7. 8. Sin wrought in me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all manner of concupiscence. So that you see, there is lust the cause, and lust the effect, lust the root, and lust the branches; the former is original sin, called excellently by the Apostle Jam. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lust conceiving, implying, it is like the womb, wherein all wickedness is first conceived, and such a womb that like the grave never hath enough, we may call it the Sheol in a man. The Rabbius say well, That concupiscentia doth aedificare inferos; This lust in the several actings of it, is that which maketh hell; Though God never said▪ Increase and multiply to it, yet it filleth earth and hell, with the effects thereof.   

SECT. V.  
SEcondly, We are to understand, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the general, To desire in the abstract is indifferent, neither good or bad, but as diversified by the object. In the Hebrew there are these words for concupiscence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that properperly signnifieth Lust, as we take it in our common-English sense, for the lusts of the body in an unclean manner, Eccles. 12. 5. the word is there used, but translated by the Septnagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which hath exercised Critics; The root of the Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence is Ebion, poor, needy, from thence some Heretics were called so, as being destitute of understanding. Another is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth desire in the general, and is used in a good sense, Psal. 132. 13. in a bad sense Numb. 11. 4. There is also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is many times applied to the object desired, as wives, children, houses, etc. Lastly, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Hebrews do commonly call evil concupiscence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: But to return to the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col. 3. 5. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Evil Concupiscence: Though the English word Lust seemeth to be ordinarily taken in an ill sense, yet Gal. 5. 17. our Translators render it, The Spirit lusteth against the flesh; Hence in the Scripture we may observe a threefold lust or desire:  
1. That which is natural flowing from the appetite of nature: Thus it is said of Lazarus, Luk. 15. 16. he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desire to be satisfied with the crumbs of the rich man's table.  
2. There is in the Scripture mention of a good concupiscence, or coveting, and that is, when a godly man doth earnestly desire to do or suffer the will of God: Thus Mat. 3 17. righteous men are said to desire to see those things; which were to be seen in Christ's days: So Luk. 22. 15. Christ is there said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, greatly and earnestly to desire to eat the Passeover with them. The godly then have a holy coveting, an holy desiring after the things of God, as carnal men have lusts after their sinful objects, and therefore they ought to nourish and cherish those affectionate desires; They cannot go beyond their bounds and limits in this case, the modus is sine m●de.  
But than lastly, There are evil covet and desires, sinful lustings; In which sense we read often of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The lust of the flesh, the lust of the eyes, 1 John 2. 16. The lust of the world, 1 John 2. 17. And men are said, To walk after their lusts, to be delivered up to their lusts; There is then a natural concupiscence, a good concupiscence, and a sinful wicked one; And this again is two fold, either when we desire such objects as are absolutely and simply sinful: Or secondly, when the objects are lawful and good, yet we desire them excessively, and for sinful, unlawful ends.   

SECT. VI  
A threefold Appetite in Man.  
THe third particular necessary for the understanding of this Doctrine, viz. That original sin is lust or concupiscence in a man, is, To take notice of a three fold appetite, Natural, Animal and Rational: Even inanimate bodies, the stone and the fire have a kind of an appetite, to descend, the one downward, the other upward. In a man there is a natural appetite of eating or drinking.  
2. There is the animal or sensitive appetite, whereby the sensitive faculties do desire their suitable objects.  
Lastly, There is the Rational Appetite, whereby a man is carried out to desire those good things that are judged to be so by reason: Now if we take these appetites substantially, as it were, or physically, so they are good, and the actions that flow from them are good; but then take them Ethically and Morally with that Ataxy and Inordinacy that doth cleave to them, as they are in man, and so they do become polluted, and defiled: Insomuch that a man doth sin till regenerated in all these things; his eating and drinking became sin, and all other his actions, because the principles from which they flow are all vitiated; So that whatsoever principle we have of any action, it being destitute of that original rectitude, which adhered to it; therefore it is that it moveth to every object sinfully; So that this consideration may take off that calumny which the adversaries of original sin would fasten upon the Orthodox herein, as if we made man to be nothing but opus Diaboli, the work of the Devil, as if he were not the good creature of God. Vide August. lib. 2 do, de nuptiis & concupiscentiâ, where the Pelagian saith, Qui originale peccatum defendit perfectè Manichaeus est, ne vocentur Haeretici fiunt Manichai, as also this freeth them from the aspersion of ●●ccianism. though Cortzen the Jesuit saith, The Calvinists by their principles cannot avoid it, Necessario concedere coguntur substantiam esse peccatum, qui concupiscentiam affirmant, (Com. 5. ad Rom.) but very absurdly. For we say, take these faculties of the soul, as they are naturally planted in the soul, so they are good and of God. The understanding, the will, the affections, these are in themselves good, but man having sinned away original righteousness, which would have habitually disposed them to their due objects, in a due manner, for a due end, hereby it is, that they are only for sin, which were at first only for good.   

SECT. VII.  
4. When we say, That original sin is habitual lust, we must not take lust strictly, but most largely, as it comprehends any part of the soul in its motions to their respective objects. Our English word lust is by custom almost limited to unclean desires, as if those corporal burnings were only lust: Even as the Latin word libido, though originally signifying quicquid libet, any thing that pleased a man is for the most part also restrained to fleshly lusting, but we told you that the word lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is in the Scripture used only largely in a good sense, in a bad sense, and a neutral indifferent one. Therefore in the affections there is this lust, in the will there is this lust, yea in the understanding and fancy, which are apprehensive faculties only, there is this lust: For although Aquinas saith, That we cannot properly in the understanding say, there is motus ad objectum, because a passive faculty, yet in a large sense, all faculties of the soul have their inclination and motion to their objects, and so this original lust diffuseth itself through them all, and therefore they also limit this concupiscence too much, which confiae it only to the sensitive part, the inferior region of the soul; For the more acute Papists do ingeniously confess, That Heresies, Idolatries are sins of the mind, and yet flow from this concupiscence, so that this habitual lust is diffused and extended, as far as the soul hath any power or motion: Oh but how few are there that do regard lust any further than bodily or sensible? The spiritual, the intellectual lustings of the soul are not apprehended as an heavy load or burden: So that original sin hath its upper-springs, and its nether-springs, the corporal channel, and the spiritual, in which its filth runneth down; In the gross profane man, there is original sin acting carnally and bodily; in the heretic, in the proud Scholar, there is original sin acting mentally and intellectually: So that as man doth consist of two parts, one visible, and the other invisible, so also doth original sin, as it were, consist of two ingredients, the bodily part, and the soul part, and from the soul doth this poison fall to all the inferior parts; Therefore do not only complain of sin and lust in thy material and sensitive part, but look upon the strength and chief power of it, as in thy immaterial and soul part, for in all these, this original lust, this Law of sin doth constantly dwell. The Schoolmen they call this Foams peccati, because it doth fovere; it's like the cinders and ashes that keep alive the fire of sin within a man, and the more dangerous and damnable it is, by how much the more close and latent it is.   

SECT. VIII.  
A Consideration of this Concupiscence in reference to the fourfold Estate of man.  
5. WE are to consider this concupiscence or concupiscibili'y (for we speak of the principle of lusting, not actual lusting) according to several states that man may be looked upon in: AS  
First, There was his Natura instituta, his instituted nature at first, and that was right and holy; There was concupiscence and desiring of the several powers of his soul, but in a good and orderly way; It was not then as now, the Superiora did not turpiter servire inferioribus, or the inferiora contumaciter, rebel against the superior parts, as is to be showed in the next place; In Adam there was no concupiscence in this sense; The inferior parts, though they did desire a sensible object, yet it was wholly in subordination, and under the command of the superior. It's true indeed Eve did look upon the forbidden fruit, and saw it was good and pleasant, whereupon she was tempted to eat of it, but this did not arise from any original lust in her, but from the mutability of her will, being not confirmed in what was good: Even as we see the Angels before their Apostasy, had sinful desires in their will, through pride and affectation to be higher than they were, yet this did not arise from original lust in them. Although therefore both Socinians and some Papists, do acknowledge man made with such a repugnancy of the sensitive appetite to the rational; yea, the former making it to be in Christ himself, yet this is highly to dishonour God in the Creation of man: Oh happy and blessed estate, when there was such an universal harmony and due proportion in all the powers of the soul, but miserum est illud verbum snisse, may all mankind cry out in this particular.  
Secondly, There is Natura infecta and destituta, infected Nature, stripped and denuded of all former holiness and excellency, and here concupiscence is not only in us, but it doth reign and predominate over the whole man; The harmony is totally dissolved, and now the choice and sublime parts of the foul, are made prostrate to the affectionate part, as loathsome and abominable, as when the Law forbiddeth to lie with a beast. Now the mind and understanding is wholly set on work to dispute and argue for the carnal part: Now the motions of the soul begin in the carnal part, and end in the intellectual, whereas in the state of integrity, the beginning and rise would first have been in the intellectual, and so have descended to the sensitive part. The motions thereof antecede all deliberation in the mind, and a rectified choice in the will; Thus the feet they guide the head, and in this little world of man, the earth moveth, and the Heavens they stand still, as some fancied in the great world; now lust is by way of a Law ruling and commanding all things: This is the unspeakable misery and bondage we are now plunged into.  
Thirdly, There is Natura restituta, repaired nature by grace, which the regenerate attain unto, and these, though they have not obtained concerning lust, ne sit, yet that ne regnet in them, as Austin expresseth it, though they cannot perfectly fulfil that command ne concupiscas, yet they obey another, post concupiscentias ne ●as; hence it is because of the actings and workings of original sin still in the godly, they are in a continual conflict, they cannot do any thing perfectly, they feel a clog pressing them down, when they are elevating themselves, as Paul, Rome 7. doth abundantly manifest, The good he would do he cannot do. Original sin is like that Tree in Daniel, Chap. 4. 23. Though there was a watcher from Heaven coming down to cut it down, yet the stumps and root of the Tree were left with a band of iron and brass, to denote the firm and immovable abiding of it: Thus though the grace of God be still mortifying and subduing the lusts of the flesh, yet the stumps seem to be bound with brass and iron to us, we are never able in this life wholly to extinguish it.  
Lastly, If you consider the perfected and glorified estate of the godly in Heaven, than there will be a full and utter extirpation of this original sin. The glorified bodies in Heaven, though naked, shall not be subject to shame and confusion, as Adam and Eve were after their fall; And among other reasons, therefore doth the Lord suffer these relics of corruption to abide in the most holy, that so we may the more ardently and zealously long after that kingdom of glory, when we shall be delivered from this sinful soul and mortal body; Then this command Thou shalt not lust, will be perfectly accomplished, whereas in this life it is a perpetual hand writing against us; The Papists indeed do confess our lusts to be against this command, but not ut praecipienti, but ut indicanti, as if God did not so much command us what we should do, as by Doctrine inform what is good and excellent in itself. Thus rather than they will be found guilty by this Law, they will make it no Law, and turn it from a precept into a mere doctrinal information: But seeing one end of the Law is to convince us, and aggravate our sinfulness, to make us see our desperate, diseased estate, that thereby we may fly to Christ, as the malefactor to the City of refuge; let it be far from us to extenuate or to lessen our sinfulness: The Pharisees of old, and all their successors in endeavouring to establish a righteousness by the Law, have split themselves on this rock, as if the Law had not holiness enough to command them, but they were able to do more than that required: But whence doth this Blind presumption arise? Even from the ignorance of the power of original siane in us.   

SECT. IX.  
6 FRom these things concluded on, we may see, that the Scripture giveth us a better discovery of ourselves, than ever the light of nature, or moral Philosophy could acquaint us with. Aristotle teacheth us out of his School clean contrary Doctrine to this, That we come into the world without virtue or vice: Even as Pelagius said of old, and the Schoolmen, though they hold original sin, yet most of them by cleaving to Aristole's principles, and so leaving the Scripture have advanced nature, to the dispraise of grace: Aristotle he maketh the reason in a man, always to incline to the best things; and as for the sensitive appetite, that he divides into concupiscible and irascible, not acknowledging any corruption in these principles of humane actions, viz. the mind, the will and sensitive appetite by nature, but by voluntary actions. We must therefore renounce all Heathen Schools, whether of Plato or Aristotle, when we come to be auditors of this Doctrine, yet (as in time may be showed) some of the Heathens had a confused apprehension about such a natural defilement.   

SECT. X.  
Why Original Sin is called Concupiscence or Lust.  
THese things thus premised, to understand this Truth, viz. That original sin is habitual lust. Let us in the next place consider, why we call it so. And First, It may well be called concupiscence or lust, Because the appetitive and active powers of the soul are chief in a man, and they being corrupted and polluted, it's no wonder if the whole man be ●urried headlong to hell. The Schoolmen make it a Question, Why original sin should not be called ignorantia, as well as concupiscentia? But first, We may call it ignorance also; It's ignorance and blindness in the apprehensive powers of the soul, but lust and concupiscence in the appetitive; especially the will being horribly corrupted, which is said to be the appetitus universalis, and is to all other inferior parts of the soul, as the primum mobile, to the other orbs, which carrieth all about with its motion; It's no wonder that it be called lust, as infecting and perverting the will, which is the whole of a man; for if a man know evil, yet if he do not will it, it is no sin; God himself knoweth all the sin that is committed in the world, and there is difference between Cogitatio mali, the thought about evil, and cogitatio mala, an evil thought; but the will cannot be carried out to evil, but presently it is an evil will. The understanding by knowing evil is not polluted, but the will is by willing of it, because the understanding receiveth the object intentionally into itself, and so is abstracted from its existency; but the will that goeth to the object in itself, and as it doth really exist, but this occasionally only. Original sin may well be called lust, because the acting and working parts of the soul, whereof the will is the supreme and chief, being polluted by it, the vigour and efficacy of it is most discovered by them, and this is that which makes grace so admirable and wonderful, that it can bind the strong ones of the soul, yea that it can turn sinful lustings into glorious, heavenly and holy lustings; Thus it is marvellous in the eyes of the godly.  
Secondly, Original sin may well be called Lust, Because it's general to every sin; Every actual sin is a lust in some sense: So that although Aquinas (upon the Text saith,) That original sin is, Commune malum non communitate generis aut speciei, sed causalitatis, not by a community of genus, but of cause, yet in some sense we may say, that concupiscence hath a generical community, because as a genus it is included in every sin: So that if we do take notice of any sin, this is in the general nature of it, that there is a sinful desire or appetite; What is covetousness but an inordinate desire of wealth? What is ambition but an inordinate desire of honour, and so of every sin? But to be sure, it is a common sin by way of causality. The Apostle James informeth us, Chap. 1. 14. That every man, when he sinneth is tempted aside by that lust which is in him: So that all the sinful thoughts, words and actions, which all the men of the world, since Adam's fall till the end of the world shall commit, and be guilty of, do arise from this fountain, yet how little do we affect our hearts with the heinousness and dreadfulness of it?  
Lastly, It may well be called Lust, Because it is always an acting vigorous principle within us. Whatsoever we are doing, eating, drinking, working, this lust is moving in us; yea in sleep, in frantic mad men, in children and infants in some sense (as is to be showed) This lust is putting forth itself; we may as well keep the wind within our fists, as make this original lust lie still; So that by this we may evidently see, the greatest part of our evil lieth Inwardly and secretly in the soul; our actual and outward impieties, they are but the least part of that sin, which cleaveth to us; Pray therefore to know and understand this mystery more: Look upon thyself in all thy external righteousness, but as a painted Sepulchre, full of loathsome and noisome thoughts and lusts: Neither be thou afraid to look into this vile dungeon, do not turn thy eyes from seeing this monster, for this is the only way to drive thee to that full and dear esteem of the Lord Christ as a Saviour, which is absolutely necessary.    

CHAP. XIX.  
The Definition of Original Sinne.  

SECT. I.  
FRom the Commandment in this Text, we have heard forbidden actual lust consented unto, actual lust, though not yielded unto, and original lust the mother of all, all which Austin thought was prayed against in three Petitions in the Lord's Prayer, Lust consented unto, when we pray for the forgiveness of sins committed; Lusts tempting and ensnaring, but not owned by us, when we pray not to be lead in temptation, and lastly, when we say, But deliver us from evil, that is aufer concupiscentiam ne sit, take away the very root, and fountain of all evil in us, (Ad Marcell●num, lib. 20) Ignosce nobis ea in quibus sumus abstracti à concupiscentiâ, adjuvane abstrahamur à concupiscentiâ aufer à nobis concupiscentiam.  
So that in this command we have seen the positive nature of original sin in being called concupiscence, we shall therefore from the former Discourse treating of original sin in the privative nature of it, and this later of the positive, inquire into the definition of it, what it is, for it's not enough to know that it is, and that there are such sad and bitter effects of it, but also to be assured what it is. As it is not enough for a man to be persuaded, that he is diseased, but he must search into the nature of it, what it is, if so be he would be cured. Before Austin's time, there was not a public known definition of it: The Ancients before him thinking it enough to believe there was such a thing, and that we do daily feel the horrible effects thereof. Pighius in his Discourse of original sin, saith, That even to his time the Church had not peremptorily defined what it was, and therefore all are left to their liberty to believe what it is: So that they grant there is such a thing, but as if Ignoti nulla cupido, so nullum odium, of an unknown thing there is no love, and also no hatred: So that if we do not know how loathsome and vile this sin is, we are never able to bewail it, and to humble ourselves under it.  
There are many Descriptions of it given by several Authors, but that we may in a large and popular way comprehend all things in one Description, that is necessary to understand the full nature of it; we may take this delineation of it.   

SECT. II.  
ORiginal sin is an horrid depravation and defilement of the whole man, caused by the Devil's temptation, and our first Parent's obedience thereunto, and from them descending by propagation to all his Posterity, being stripped of God's glorious Image, whereby they are prone to all evil, and so are under the bondage of the Devil, and obnoxious to eternal wrath. It is not my purpose in making this draught of it, to attend unto the exact rules of Logic, but so to compose it, that every thing considerable to give the true knowledge of it, may be comprised therein. And  
First, We say, It's a depravation and defilement, which implieth the sinfulness of it, that it is truly and properly a sin; And therefore sin is truly and univocally divided into original and actual; so that they who make it only to be guilt without any inward contagion, they do wholly err from the Scripture, they say not enough. It is true, Adam's sin in the guilt of it is imputed unto us, which made Ambrose of old say, as Austin allegeth him against the ●elagians, Morinus sum in Adamo, ejectus sum in Paradiso in Adamo etc. I am dead in Adam, I am cast out of Paradise in Adam: But we are not disputing of original imputed sin, but original inhering; Therefore original inherent sin is truly and properly a defilement upon us against the Law of God, and this sinful estate of all by nature, should be far more terrible unto us, than our miserable and mortal estate. Again, When we call it a defilement, we oppose their opinion, who make it only morbus, and not truly a sin; As also those who say, It is the substance of a man, for if so, then Christ could not have taken our nature without sin, neither could there be glorified bodies in Heaven without sin, for all these have the humane nature of a man. Further we say, It's an horrid depravation: This Epithet is necessary to be added to awaken pharisaical and self-righteous persons, it being so dreadful an evil, that we are never able to go to the depth of it: Never therefore think of speak of original sin, but let thy heart tremble, and let horror and amazement take hold of thee, because of it; and this is put in the Description to obviate those opinions that make it the least of all sins. Some complain, That we are too severe and tragical in the aggravation of it; but enough hath been already spoken out of Scripture, to show, that neither heart can conceive, or tongue express the foulness of it. This is the general part of the Description.  
Secondly, You have the Subject of it, and because the Subject thereof is twofold, of Inhesion, and of Predication. In this part, we have the Subject wherein it is, and that is totus homo, and totum hominis, the whole man, and the whole of man, there being no part free from this contagion; so that it's repletively and diffusively in all the parts of soul and body, though eminently and principally in the mind and will, and the whole heart. It's true, sin is not properly seated in the body, the eyes or hand, or in the sensitive part, yet participatively and subordinately, as they are instruments to the soul in its actings, so they are said to be sinful: Thus there are lustful eyes, cursing tongues, unclean bodies; There are sinful imaginations and fancies, because these are the organs by which the soul putteth forth its wickedness: So that the body is like a broken, spoilt instrument of music, and the soul, like an unskilful Artificer playing on it, which causeth horrid and harsh sounds for pleasant melody. But as God is every where, yet in Heaven after a more glorious and signal manifestation of himself: So on the contrary, though original sin be a Leprosy infecting the whole man, yet it's most principally in the intellectual and immaterial parts of the soul. It's horrible darkness in the mind, averseness in the will to all that is good, and contumacy in the heart to whatsoever is holy; And this part doth directly oppose all those who grant indeed original sin, but yet grant it wholly in the inferior and sensitive part, as if our reason and mind were like the Heavens of a quintessential frame in respect of any unholy contagion, whereas indeed because these eyes of the soul are dark, therefore is the whole body dark: Because the Sun, and Moon, and Stars, as it were, of this little world of man, are turned into blood, therefore every part else is also become blood, defiled and loathsome; and this is the reason, why so few do either believe, or know this natural corruption, because it benumbeth us, yea it taketh away all spiritual life, so that we cannot discern of it. The declaration of the cause of it, followeth in this description, where we have the external efficient cause, and the internal; The external was the Devil; after his all and apostasy, he endeavoured, being a murderer from the beginning, to destroy man also, and accordingly he did prevail, and thus by the Devil sin came into the world; yet he is the external cause only, he could not force or compel our first parents to sin, he did only persuade and entice them; Therefore the internal cause was the freedom of their will, God created them in, whereby they might either embrace good, or choose evil, which mutability was the cause of their apostasy. It is true, the dispute is very curious, How Adam being created perfect could yield to sin? Whether did the defect arise in his will or understanding first? But seeing it's clear by Scripture, that he did sin, and we feel the woeful effect of it: Let us not busy our heads in metaphysical curiosities, although I see the soundest Authors make the beginning of his sin to be in inadvertency, for his soul being finite, while he earnestly intended to one thing, he did not attend to another, and so sin was inchoatively first in his understanding, not by error or ignorance, for Adam's understanding was free from that, but by not attendency to all considerations and arguments, as he ought to do. Although it must be confessed, that the root and foundation of his sin, was the vertibility of his will, for as he might not sin, so also he might sin, he had then a posse peccare in him, and so a defectibility from the Rule. Thus although efficient causes use not to be put into exact definitions, neither hath sin so properly efficient, as deficient causes, yet in large descriptions, it is very useful to name them, for hereby God is wholly cleared, although he created man, and fore-knew he would fall, yea permitted him to fall, yet he was no cause of his fall; neither did God make Adam, that he might sin, as some would calumniate the Orthodox Doctrine with such consequences: Even as Austin's adversaries said, he did Sub nomine gratiae asserere fatum, because we do not make God an idle Spectator, as it were, of Adam's fall, or make it wholly uncertain and casual, as it were, to God, but acknowledge his permission and ordination of Adam's evil to a better good than his evil, could be evil, therefore it is that some do so paratragediate. Take we heed then, that in the acknowledging of this Doctrine, we have no froward or foolish though ●s rising against God; Adam's destruction, and of all his posterity, was of and through himself.  
The next thing considerable in the Description, is the propagating and communicating of it to all his posterity that naturally descend from our first Parents. This also is very material to open the nature of this sin, that it's by propagation Adam's sin was not personal, as ours are, but common to the whole nature; Therefore the Apostle Rom. 5. putteth it upon one sin, or offence, and that by one man. The Pelagians were vehement opposers of this, and therefore called the Orthodox Traduciani, because they hold the traduction of this original sin, Adam being a common person, and he as our Head being in Covenant with God, when he became a Covenant-breaker, than we all forfeited all in and by him; So that it's the Covenant of God that is the foundation of communicating original sin, as far as sin can be communicated to all mankind, yet natural generation is the medium, or way of conveying it; But of this more in its time.  
It followeth in the Description, That this original sin, as it is by propagation, so to all and every one of mankind, who were in his loins, for Christ was not properly in Adam 's loins, and so his sin could not be imputed to Christ because Adam was not in Covenant for him, otherwise not the Virgin Mary or any other is exempted from this universal pollution. So that here we have the Subjectum praedicationis, as formerly inhaesonis, that subject of whom this sin may be predicated, and that is every Infant new born, as soon as he hath a being, so soon doth he become thus all over stained and abominable; and this should make Parents have sad and serious thoughts about their children, there is that corruption planted in their souls, which no instruction, no discipline can eradicate, nay the grace of God sanctifying doth not wholly expel in this life; Although the grace of God in some Obed-edoms' and Timothy's appear in them from the youth, yet these were by nature dead in sin, and children of wrath, only God's grace was very wonderfully conveyed unto them in their youth or infancy. Do not therefore think, that because thou hast a more ingenuous, civil and moral nature, that therefore original sin is not in thee, yea many times the actings, and workings of it are more mortiferous and pestilential than in gross sinners. But let us proceed to the parts, as it were essential and intrinsically constituent of this depravation, and that is said to be the loss of God's glorious Image, and thereby a proneness to all evil; we need not say more to explicate these particulars: As in hell there is a privative part, the loss of the enjoying of God, and then a positive punishment through the torments of hell fire. Thus in original sin we are without the Image of God. There is not that light or holiness he created us in, and withal an impetuous inclination to whatsoever is evil; So that now all the powers of the soul they move inordinately, and with great precipitancy, as Seneca saith of old men, because of their feebleness, Dum ambulare volunt, currunt, they do not walk but run; Thus our affections, our will, they do not so much go, as tumble headlong to their objects. Hence Tanrellus (Tryumphus Philos. pag. 18.) maketh original sin to be nothing but impotentia naturam cohibendi, that we cannot stop nature in the impetuous motions thereof to sin, no more than we can the violent torrents and streams of water in excessive floods. In these two things then lieth the whole venom and poison of this natural filthiness, we are without all good, and under the dominion of all evil, and this is to speak all the misery that possibly a man can be capable of.  
In the last part we add in the description a twofold effect of this natural defilement, which although they are to be treated of in a more large manner, with all the particular effects of this sin, or some of them at least, yet in the general something is to be said, that we may affect our souls with them. And  
First, Hereby we are made obnoxious to the curse and wrath of God: Even before any actual sin is ever committed, for this Infants dying immediately upon their birth, may justly be damned to all eternity; This is that which carnal reason strometh at; This is that which the nature of man will hardly yield to; Therefore the position of many have been, That there is nothing damnable in Infants; And although some would not admit them into the Kingdom of Heaven, yet freed them from the place of the damned, but we must submit our humane reason, and our humane affections to the Scripture, if so be that God's word saith, We are by nature children of wrath; If Jesus Christ be a Saviour to Infants as well as to men; if he came to redeem them as well as actual sinners, then of themselves their condition was damnable, for Christ came to seek that which was lost, and the whole need not the Physician, but the sick: Oh then let us all humble ourselves under this sentence of condemnation passed upon us. God might say of every Infant, In the day thou art born, thou shalt be damned, and it is the mere gracious favour of God, that deferreth the execution of this sentence, for till a man be in Christ, he is not freed from this curse, only God in much patience doth put off the execution.  
The second effect is, To be under the power and dominion of the Devil, Eph. 2. The Devil is said to rule in the hearts of men, and is therefore called, The Prince of this world regeneration is not only subduing of corruption in us, not only repairing the glorious Image of God which we have lost, but also a dispossessing of the devil, who had a throne in every man's soul. By nature therefore because thus polluted, we are vassals and bondslaves to Satan, we are of him, we do his works; The bodily possessed by Satan were not more miserably agitated by him, than our souls are spiritually by him; what he tempts us to, we obey; what he suggests to us, we entertain: Insomuch that every man by nature may say, he no longer liveth, but sin in him, and the Devil in him; Hereby thy heart may be called hell, yea and Legion, because many Devils do rule in thee: Oh that God would make this Truth like a two-edged sword in our hearts, that we may not rest day or night, till God hath delivered us from this wretched estate! Pray for it, groan for it, all the day long.    

CHAP. XX.  
A clear and full Knowledge of Original Sin can be obtained only by Scripture Light.  

SECT. I.  
A Full and large information concerning the whole Nature of original sin, both in the Privative and Positive part thereof, hath been delivered, to which this Text hath been very useful. There remaineth one thing more in it, which is very considerable, and that is the way or means, how Paul cometh to be thus convinced of that sinfulness, which he did not acknowledge before, and that is said to be by the Law. In what sense Paul said, He knew not lust to be sin, hath already been declared.  
There remaineth therefore this Doctrine to be observed, viz. That original sin in the immediate effect thereof, is truly and fully known only by the light of God's word. None are ever clearly, and throughly persuaded of such an universal horrid defilement, but those who look into the pure glass of God's word. This Paul acknowledgeth in himself, and yet no Heathen, he lived under the light of the Word, but following traditional expositions from his fathers, and wanting the Spirit of God to enlighten him, therefore he was wholly stupid and senseless in this matter, as therefore the Doctrine of Christ, and Evangelical grace is a mystery, so is also this Doctrine about original sin.   

SECT. II.  
Whether the wisest Heathens had any Knowledge of this Pollution.  
BUt because this matter is under Debate and Question, let us further inquire into it, examining, Whether the wisest Heathens had any knowledge of this natural pollution the Word doth so fully inform us in? And  
First, As for that original sin called originans, viz. Adam's actual transgression made ours by God's will and appointment, through imputation, that is, wholly known by revelation, so that no Heathens by the highest improvement and cultivage of nature could ever discern such things. That God made Adam righteous, giving him a command of trial in obedience, or disobedience, whereof all his posterity should be involved, this they had not the least him of, and the reason is, Because the truth of such things lieth not in nature, neither have second causes the least demonstration of this, but it is wholly discovered as a matter of fact by the Scripture; So that we Christians ought the more to bless God for the sight of his Word, seeing thereby a very Idiot amongst us may know more, than the wisest Aristotle or Plato amongst the Heathens.  
Secondly, As for original inherent sin, it must necessarily be granted, That even the Heathens had some general confused knowledge about a man's natural defilement: Hence was their custom of a solemn washing, and lustration of their Infants in a religious way, implying hereby, that they came into the world polluted, and needed the propitious savour of their gods. This solemn religious custom of theirs, was some general confession of original sin; but as for the Philosophers, who were the wisest and most learned of them, some do speak more congruously to this point than others. That noble and learned Pless●us in his Book of the Truth of the Christian Religion, Pag. 377. which he endeavoureth to prove even from Heathinish Authors, especially the Platonists, doth allege some things pertinently to our subject; For Plato holding, That the soul was put into the body, as into a prison and a dungeon, for former sins committed, through he grossly erred in the foundation, thinking souls pre-existent before the body, and for faults committed then adjudged to the body as a place of prison, which was an absurd error, yet there was some truth he did take notice of, for observing that the soul which should rule and command the body, was yet mancipated, and enslaved to it, he concluded there was some foregoing crime deserving this, though he was wholly ignorant of Adam's fall: Hence he saith, That the soul hath lost and broken her wings, which she had at first, and thereby doth only creep and crawl upon the ground. The●phrastus also Aristotle's Scholar, was wont to say, That the soul payeth a very dear rent for the house of her body, the body is such a clog and impediment to it. The Platonists do seem to acknowledge more truth herein, then Aristotls, for Aristotle doth expressly deny, That either virtue or vice is in us by nature, the very same thing which Pelagin afterwards did use to say: Therefore the Schoolmen, though enslaved to Aristotle, yet when urging this Argument, That there cannot be a sin by birth in a man, because no man is to be reproved or beaten, for that which he hath by nature, but rather to be pitied, it is not his sin but misery; Which speech (if true) doth utterly contradict that of the Apostle, We are by nature the children of wrath. The Schoolmen (I say) though 〈◊〉 vasalized to Aristotle, and alleging him oftener than Paul, do answer that Argument thus, It is no matter what Aristotle saith in this case, because he knew nothing of original sin. Thus you see they are forced to leave him in this point, and therefore Aristotle is more to be renounced in this point, than any other Philosopher. Grotius also (Comment. in 2d. Luc. v. 21. allegeth several heathenish Authors, who lay down this for a Position, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is implanted and ingraffed into man to sin. Tully (lib. 3. Tusc.) doth speak so fully to this purpose, as if he had read what Moses speaketh of man by nature, Simul ac editi sumus in lucem & suscepti in omni continuè pravitate versamur, etc. as soon as ever we are born, we are presently exercised in all manner of evil, Vt poenè in lacte nutricis errorem suxisse videamur, as if we sucked down error with the nurse's milk; Here you see he speaketh something like to Moses, when he saith, Gen. 6. That the imagination of the thoughts of our hearts are only evil and that continually; Although at the same time he seemeth to attribute this propensity to evil to wicked manner, and depraved opinions, for there he saith, Nature hath given us of honesty parvulos igniculos, and that there are ingeniis nostris semina innata virtutum. But although some of their wisest men have confessed such a misery and infirmity upon us, yet it may be doubted, Whether they looked upon this, as truly and properly sin, deserving punishment either from God or man; They rather thought all sin must be voluntary: Hence Seneca, Erras si existimas nobiscum nasci vitia supervenerunt ingesta sunt. Indeed in their sad complaints concerning man's birth, and all misery accompanying him, as Austin said, they did rem scire, but causam nescire, they evidently saw we were miserable, but they knew not the cause of it, whereas original sin, according to Scripture light, though not personally voluntary, yet is truly a sin, and maketh a man in a damnable estate; Therefore the word original, when we divide sin into original and actual, is not terminus restrictivus, or diminuens, as when we did divide ens into ens real, and rationis, but terminus specificans, as when animal is divided into rationale and irrationale, both properly partaking of the general nature of sin; So that whatsoever apprehensions they had, and complaints they made about man, yet they did not believe he was born in sin, though experience told them, he was in misery. The Persians (as Plesseus in the abovementioned place saith) had every year a solemn Feast, wherein they did kill all the Serpents and wild beasts they could get, and this Feast they called vi●iorum interitum, the slaying of their vices. By which it doth appear, that they had a guiltiness about their sinful ways, and that none were exempted from being sinful. Yea Casaub. (Ex●rcit. 16. ad Annal. Bar. pag. 391.) speaking of the sacred mysteries among the Grecians, the discharging whereof was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, affirmeth, That therefore they called the scope of those holy actions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was (as they thought) a perduction of the soul to that state in which it was, before it descended into the body, which he interpreteth of the state of perfection from which we fell in the old Adam, so that even in this error there was some truth, which made Tertullian say, Omnia adversus veritatem de ipsà veritate constructa esse operantibus aemulationem istam spiritibus erroris. Thus you see how the wisest of the Heathens have been divided in this point, Some making the soul of a man to come without vice or virtue, as a blank fit to receive either. Others acknowledging a disease, and an infirmity upon the soul, yet ignorant of the cause of it, neither acknowledging it to be a sin, and so deserving punishment.  
In the second place, Although the Heathens did not see this sin, nor could truly bewail it, yet so far many of them were convinced, that if they had any sinful desires or lusting in the soul, or any wicked thoughts in their hearts to which they gave consent, that these were sins, and wholly to be abstained from, though they did not break forth into act. Grotius in his Comment upon the 10th Commandment, showeth out of several Heathenish Writers, That all secret lustings of the soul with consent thereunto were were wholly unlawful; Yea, as one of them is there said to express it, they are not so much as to covet a needle, the least thing. And as for Seneca, he hath high assertions about the governing of our thoughts, and ordering the inward affections of our souls so, as that the gods, as well as men may approve us. Tully saith, That an honest man would do no evil, or unjust thing, though he could have Gyges his ring, which they feigned made a man invisible; And this is the rather to be observed, because herein they surpassed the Pharisees, who though brought up under the Law, and had constantly the word of God to guide them, yet they did not think any covet or lustings in the heart to be a transgression of the Law, as appeareth by our Saviour's information, and exposition he gave them, Matth. 5. And Josephus is said to deride Polybius the great Historian for making the gods to punish a King, merely because he had a purpose and an intent to commit some enormous iniquity: Yea, This principle of the Heathens may make many Christians ashamed, and be greatly confounded, who live, as if their thoughts were free, and their hearts were their own, so that they might suffer any poisonous evil, and malicious actings of soul to be within them, and to put to check or control upon them: As they matter not original sin, so neither the immediate effects and working thereof. Though their hearts be a den of thievish lusts, and their souls like Peter's sheet, wherein were a company of innumerable unclean creeping lusts, yet so as their lives are unblameable, they wholly justify themselves; but you are to know, that the strength of sin lieth in your hearts. The least part of your evil is that which is visible in your lives.   

SECT. III.  
THirdly, We see that original sin is so hardly discernible, that though men do enjoy the light of God's Word, yea and read it over and over again, yet for all that they are not convinced of this native pollution. We see in all the Heretics that have been in all ages, who have denied this original sin, they were summoned to answer the Word of God, Scripture upon Scripture was brought to convince them, but a veil was upon their eyes, they would wrest and pervert the meaning of it, rather than retract their error, so that Scripture-light objectively shining therein, is not enough Paul is a clear instance in this, he was most exact and strict about the Law, yet wholly ignorant of this fundamental truth before he was converted, he knew the Commandment, Thou shalt not covet, yet he did not fully and throughly attend thereunto Hence  
In the fourth place, To have a full and clear understanding of this native defilement, we are to implore the light of God's Spirit. The light of the Word is not enough, unless the Spirit of God be efficacious to remove all error, and impediments, as also to prepare and fit the soul to receive it; Hence it's made the work of God's Spirit to lead into all truth, if into all, then into this, while the eyes remain blind, the Sun with all its lustre can do no good. It is true, God's Word is compared to a light, and to a lamp, but that is only objective without us, there must be something subjectively within us, that shall make a sutableness between the object and the faculty. To be made then Orthodox, and to have a sound judgement herein, it must be wholly from the Spirit of God; For why is it that when one heareth and readeth those Texts, We are by nature the children of wrath; Who can bring a clean thing out of unclean? He adoreth the fullness of these Texts, he is convinced of such heart-pollution, and blesseth God for the knowledge of this truth: But another he cavilleth at the Texts, he derideth and scorneth at such a truth, Is not this because the Spirit of God leadeth one into the truth, and leaveth the other to his pride and blindness of mind.   

SECT. IV.  
FOurthly, It is not enough to know this sin in an orthodox speculative manner, to acknowledge it so, But we are also in a practical, experimental manner to feel and bewail the power and burden of it. And happily this may be part of Paul's meaning, when he saith, He did not know lust to be sin, that is, not so clearly, so fully, so experimentally, as now he did since the grace of God had both enlightened and sanctified him; How many have with great orthodoxy maintained this Truth against Pelagians, and all the enemies of God's grace shrouding themselves under the praise of nature, but it is rare to see those that do not only theoretically believe it, but practically walk with broken and contrite hearts under it. Examine then thyself, Dost thou believe this is God's Truth, that thou camest into the world all over polluted? Dost thou think that thou as well as any other, though never so civil and unblameable in respect of actual sins, art by nature a child of the Devil, prepared fuel for the eternal flames of Hell? And dost thou not only believe this to be thy particular case, but withal thou art so affected with an holy fear and trembling, thou hast no quietness or rest in thy soul, because of it, than thou art come to a true and right knowledge of it? For the end of our preaching on this Subject, is not only to establish your minds in this Truth against all errors therein, but also to mollify and soften your hearts, that you may all your life time loathe yourself, and advance the fullness of Christ: And seeing that natural light is dim and confused in this matter, keep close to the Word, and not only so, but implore the Spirit of God, that in and through the Word, this Truth may enter like a two-edged sword into thy bowels, knowing that without this foundation laid, there cannot be any esteem of Christ.    

CHAP. XXI.  
That Reason when once enlightened by the Scripture, may be very powerful to convince us of this Natural Pollution.  

SECT. I.  
A Clear and full knowledge of original sin can be obtained only by Scripture light; Although (as you heard) some Heathens have had a confused apprehension about it. My work at this time shall be, to show, That even Reason, where once enlightened by the Scripture, may be very powerful to convince us of this natural pollution. So that when Scripture, Reason and Experience shall come in to confirm this Truth, we may then say, there needeth no further disquisition in this point. And  
First, This may abundantly convince us, That the hearts of men are naturally evil, Because of the overflowing of all wickedness in all ages over the whole world; How could such weeds, such briers and thorns grow up every where, were not the soil bad? It's true, in some ages some kind of sins have abounded more than others, and so in some places. But there was never any generation, wherein impiety did not cover the earth, as the waters do the Sea: Insomuch that if we should with zeal undertake to reprove them according to their desert, Non tam irascendum quam insaniendum est, as Seneca of the vices of his time. Erasmus in his Epistle to Othusius complaineth, That since Christ's time, there was not a more wicked age then that he lived in; Christ (saith he) crieth, I have overcome the world, but the world seemeth, as if it would say shortly: I have overcome Christ, because of the wickedness abounding, and that among those who profess themselves the salt and light of the world. Now how were it possible, that the whole world should thus lie in wickedness, 1 Joh. 5. 19 as the Apostle affirmeth, but that all mankind by nature is like so many Serpents and Toads, of which there is none without poison? If this wickedness did abound only in some places, we might blame the Climate, the Country, or their Education, but it is in all places under the Equator, as well as the Tropic; in all ages, former times as well as later have been all groaning under ungodliness, and whereas you might say, The world is in its old age now, and the continual habituated customary ways of wickedness have made us drink the dregs of impiety, yet the Scripture telleth us, That not long after the Creation of the world, when we might judge greater innocency and freedom from sin to have been every where, yet then all flesh had corrupted their ways, Gen. 6. 12. which provoked God to bring that wonderful and extraordinary judgement of drowning it with water, as if it were become like a noisome dunghill that was to be cleansed. And lest you should think this was only because of their actual impieties, we see God himself, charging it upon this, because the imaginations of a man's heart were only evil, and that from his youth up: So that there is no man who considers the ways and manners of all the inhabitants of the world, but must conclude, had there not been poisonous fountains within, there had never been such poisoned streams. The wars, the rapines, the uncleannesses, and all the horrid transgressions that have filled the earth, as the vermin did Egypt, do plainly declare, That all men have hearts full of evil; And lest you might think this deluge of impiety is only in the Heathenish, Paganish and brutish part of the world. The Psalmist complaineth of that people, who were the Church of God, and enjoyed the light of the Word, That there was none righteous, that there was none that did good, no not one, Psal. 14. 3. So that as graves and dead men's bones, the Sepulchers and monuments every where do fully manifest men are mortal, no less do the actual impieries that fill all Cities, Towns and Villages discover, that all are by nature prone to that which is sinful.   

SECT. II.  
SEcondly, This original sin may be proved by reason, yea and experience thus, If you consider all the miseries, troubles and vexations man is subject unto, and at last death itself; and that not only men grown up, who have actual sins, but even new born Infants, will not this plainly inform us, That all mankind hath sinned, and is cast out of the favour of God: How can it enter into any man's heart to think, that God the wise Creator, so full of goodness to man, that he made him little lower than Angels, should yet make him more miserable than all creatures? It was Theophrastus his complaint, when he lay a dying, That man had such a short time of life prefixed him, who yet could have been serviceable, and by long age and experience found out many observable useful things, when Crows and Hearts, and other creatures of no consideration have a long life vouchsafed to them: Yea, all the Heathens, even the most learned of them, complained much concerning this Theme of man's misery, being never able to satisfy themselves in the cause of it; But now by the Scripture we see it's no wonder, the race of mankind is thus adjudged to all misery, seeing it's all guilty of sin before God; so that if there had been no actual sins committed by the sons of men, yet the ground would have been cursed to bring forth briers and thorns, man would have been miserable and mortal: So that this doth not only teach us, there is such a sin, but that it was so heinous and abominable in the eyes of God, that no sin hath ever been punished like this.   

SECT. III.  
THirdly, Those relics of the Image of God, and some implanted dictates and notions, with a natural conscience accusing and excusing; These do demonstrate, that there was a glorious Image of God in us, but we have lost it. There is something in all men by nature, whereby they are convinced of a God, have remorse upon sin, and tremble much when they are dying; Now what are all these but the rubbish and obscure remnants of that holy estate we were created in; So that as when any famous building, or great City are brought to ruin, yet commonly there remain some fragments or others, that witness there was such a famous place once: Thus those implanted Dictates of conscience, those natural apprehensions about a God, though they are very confused, and cannot be a star to guide us to Christ, yet they remain as monuments of that spiritual excellent building. It is true, Illyricus out of his vehement desire to aggravate original sin in us, denieth that those common notions about God, or good and evil, are naturally in us, but that they are de novo infused into us by God, and manifested, wherein also he hath some followers, but if such natural dictates remain in the Devils, which is plain, because otherwise they could not be so tormented for their wickedness as they are, why should it be denied to man? The Socinian also denieth any implanted notion about a God, and that the knowledge of him comes by observation of the creatures, and also by education and tradition, but experience as well as Scripture confuteth this, in which respect Tertullian said, O animan naturaliter Christianum! It's true, some more orthodox dispute, Whether the faculty of the understanding in its operations only continueth, or that there are habitual principles inhering in it? It is enough that there remaineth a conscience in man, which like Job's messenger can inform us, though very obscurely of that sad loss which hath befallen us.   

SECT. IV.  
FOurthly, This may evidently convince us of our original pollution, That it is far worse with man, now in respect of the end, he was created unto, and the nature he was constituted in, then with any other creatures. This plainly argueth man's apostasy from God, for all creatures in their kind live proportionably, and obtain their end, which is usefulness and serviceableness to man, only man neither liveth according to his nature rightly considered, and withal doth miserably fall short of that glorious end for which God made him. If you consider man in his nature, he is a reasonable creature, and so ought to walk according to the principles of reason, to do nothing against the rules thereof; now all men are by original corruption, become like bruit beasts that have no understanding; Hence the Scripture doth so often compare them to beasts, yea prefer beasts before them; The sluggard is commanded to go to the Ant, Israel is said to be worse than the Stork that knoweth her season, and the Ox or Ass that know their master's crib: Why doth the Scripture speak thus, but to show that beasts do in their kind surpass man in his kind? Every wicked man is called a fool, and a simple one, because when he sinneth, he goeth against the dictates of true reason, and this is the condition of all men till regenerated by grace, they do not consider what God made them for, or why they have immortal and rational souls. Take the Drunkard, is not he worse than a beast? doth the beast drink any more than will suffice nature? insomuch that we may truly say all by nature are become spiritual monsters, for as a monster in nature is, when nature is deficient or redundant in her operations, and so worketh not regularly: Thus also when a man doth not keep the rules of reason, and live as one who hath a rational soul, he becomes like a monster, and so ought to abhor himself: Oh then loath thyself and say, every creature liveth like its kind! The horse doth as an horse should do, the ox as the ox should do, but I miserable and wretched sinner do nothing that a man should do! Again, The beasts, and so all creatures, although they are subject to vanity, and groan under a curse, because of man's sin, yet they do not fall short of the end, they were intended for. God he made man to serve him, and all the creatures to serve man, and thus they do still, though a great part of this dominion man bath by his sin justly deprived himself of, yet the Sun giveth light to him; The earth brings forth her fruit for him, some living creatures are daily slain for his food and clothing; what shoals of fish, and flocks of birds do at some seasons of the year present themselves, as if they should say, here we appear to serve you; and this is the utmost perfection they were made for. But come to man, he was made to serve the Lord, therefore did God furnish him with all these mercies, that he might the more willingly and diligently obey him, but instead of God, he serveth God's enemies, he serves sin in the Insts thereof, he serveth the devil in his desires: Thus of all the creatures God made next to the devils, man is in the most bitter and undone estate: So that this must needs stop thy mouth against all cavils, if there be no original sin, Why is man worst in his kind than any other creature in their kind? Yea, see the most savage beasts agree well enough with one another, one Wolf with another, one Tiger with another, yet one man is a Wolf and a Devil to another; When did you ever hear of a company of Bears going out to fight with another company of Bears? Yet what is more ordinary than to hear of one army of men, going out to kill and slaughter another? Can we say, God made man thus vile and sinful? What intolerable blasphemy would it be? Oh then let us roll ourselves in the dust! Let us say, we are not worthy the name of men, we are become beasts, yea, worse than beasts: Say not, This is to vilify and to debase man too much; No, this is the only way to perform that duty, which not only Scripture, but even Heathens have admired, as revealed from Heaven, Nosc● teipsum, Know thyself; Doth not that expression in Job abundantly confirm this, Chap. 11. 12. Vain man would be wise, though man be born like a wild ass' colt? A colt, the asses-colt, and a wild asses-colt, such a stupid senssess thing is man, though he would be wise.   

SECT. V.  
5. MAn is originally defiled, Because that which is the most noble and excellent part in him, is captivated and enslaved to what is inferior unto it. This was so greatly considered of by the Platonists, as you heard, that therefore they thought the souls of men had committed some crimes, for which they were adjudged to bodies as unto prisons and dungeons; How comes it about, that the rational part of a man, which was made to be the guide, and called by Philosophers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it should follow after the inferior lusts of the soul, That this candle should be put not under a bushel, but a dunghill; That the elder should serve the younger; That the tail should lead the head; we are not carried out to what reason by the word of God commands, but by what every sinful affection doth suggest. Those that say, this rebellion between the mind and affections, was from the Creation, that God made man with this contrariety in himself, must needs make God the author of sin, but God saw every thing that he had made, and it was exceeding good; If then thou doubtest, whether this universal pollution be upon thee, look into thyself, observe the rebellion, the repugnancy there, unto all light, whether natural or supernatural, and this will make thee readily confess it.   

SECT. VI  
6. THe incurvation of the soul unto all earthly and worldly objects, this also makes it plain, we came with original sin into the world. The very making of the body different from other creatures who look downwards, doth denote that therefore God created us, that both soul and body should look upwards. But is not every man's soul till rectified by grace bowed down to these earthly vanities, no more able to soar up to Heaven, than the worm can fly. Now this is a plain sign of thy sinful apostate condition. It is one of Hypocrates his rules, That when a sick man catcheth inordinately at the feathers of his pillow, or at straws, and any such light matter, it is a sign of death; and truly to see men by nature so immoderately snatching and catching at these worldly things, argue, thou art a dying, a perishing man, unless God's grace doth interpose: As the Sun, though with its beams it shine upon the earth, yet it is not thereby defiled; So man ought, though he meddle in all outward affairs, though he marry, though he buy and sell, and use this world, yet he ought not in the least manner to soil and pollute his soul thereby. But as the body deprived of the soul falls prostrate on the ground, thus doth man deprived of God's Image, so that he is never able to get above the creatures, but is vassalized to them.   

SECT. VII.  
THe work remaining is, to give further reasons (the Scripture being first laid as a foundation) to demonstrate this truth, That we are by nature originally defiled; For though man be unwilling to be found thus a sinner, and the entertaining of this truth seemeth to strike down all the hopes and comforts that a natural man hath. Believe this, and all men, (as in respect of defect) are so many damned men, so that flesh and blood must needs deny, cavil, distinguish, and turn itself into a thousand shapes ere it will acknowledge it, yet look we into ourselves diligently, and compare ourselves with the glass of God's Word, we cannot but say, That all we have heard by the Ministers, all that Sermons and Books tell us, come not up to what we feel in ourselves; So that as the Apostle, when he said, This corruption shall put on incorruption, he did cutem tangere, did lay his hand upon his body, as Tertullian thought, so do thou strike upon thy thigh, and smite upon thy breast, and say, within this body, lieth a soul covered all over with sin, and damnable guilt. To assure us more herein, these further discoveries may be added.  
First, That spiritual death in sin, which we are all plunged into, whereby we do become altogether senseless and stupid, as to any spiritual concernment. The death threatened upon Adam's trangression was spiritual, as well as corporal, and therefore Ephes. 2. We are said to be dead in sins till Christ quicken us by his power; Now this is a full discovery that we have lost God's Image, and all spiritual life, otherwise why should not spiritual life be as quick, active, and moving towards spiritual objects, as our natural and corporal life is to corporal things, Why is it, that when any do threaten corporal death and outward misery we are afraid, and will give all we have for this corporal life? But when the Devil tempts, and the world tempts, so that we are in danger of losing eternal life, we have no trembling or horror taking hold upon us. Nabuchadnezzar made a law, that whosoever would not worship his Image, should be cast into a fiery furnace, and unless the three Worthies, none refused; so great a matter is the fear of a natural death. But hath not God threatened hell which is ten thousand times more dreadful than that fiery furnace, to every one that goeth on wickedly? yet none trembleth because of this; Is not this plain then, that thou art a dead man in sin? Further, concerning our corporal life, how solicitous are we about the preserving of it? what carking and caring for meat and raiment? what labour for the back and the belly? Is not the greatest employment in the world for these two things, and all this is that our frail perishing life may yet be continued? But do men naturally manifest any such thoughts and diligence about the means of a spiritual life? The preaching of the Word, the Ordinances, these God hath appointed to be spiritual food, by these our heavenly life is maintained; these are the oil, to keep that lamp burning: But do not all men by nature loath these? are they not a burden to them? do they ever pant and thirst or hunger after these things, as men do for meat or drink? now, why is all this, but because we have no spiritual life in us? So that if you do consider the insensibleness and stupidity of every natural man, as to things of an heavenly aspect, you need no more to persuade you, that God's Image is lost, and we are dead in sin. When the body needeth food needeth raiment, all is supplied, but so thy soul needeth Christ, needeth grace, and there is not the least thought to have a supply: yea we are not only dead in sin, but have been a long while thus dead, and if she said of Lazarus, Joh. 11. 39 Lord by this time he stinketh, for he hath been dead four days. How much more may we say this in a spiritual sense of thee, who (it may be) hast been dead forty or fifty years.  
Secondly, This may be further enlarged by a consectary from the former; will not this abundantly declare we are all over sinful, Because heavenly things are not such objects of delight and pleasure to us, as carnal and worldly things are. This is a palpable demonstration of our wretched pollution, That we cannot feel any sweetness, any pleasure, or joy in those things which immediately concern God: Adam in his state of integrity, was like Jacob's ladder, the foot whereof was on the earth, but the top reached to heaven: Thus though Adam's inferior part the body, was exercised in these earthly things, yet his soul the more sublime part, that was fixed in heaven; But now all our su●eableness and communion with heavenly objects is wholly perished; we have hearts enlarged with joy, we are ravished with delights about worldly things, and when brought to any thing that is heavenly, there we are weary, and neither flesh or spirit is willing to such things; yet nature might reach us, that man of all creatures only hath hands, and those not to embrace the earth, but he hath feet to walk and trample upon it. We read of Paul and David, with other godly ones, when recovered in part from the power of this original corruption, what longings and break of soul they had after God, and his Ordinances. These things were accounted for sweetness above the honey; and for presciousness above gold; now why should not every man be able to say so as well as they? but because our tastes are wholly distempered, and we are carnal not spiritual. Certainly spiritual objects have in themselves infinite more matter of joy and delight, than any earthly thing can have; who can think there is more sweetness in a drop, then in the ocean? more light in the star, then in the sun? The creature is less than these in comparison of God: May not than even blind men see, that we are all over-plunged into sin? else, why should not God and heavenly objects, which do so far surpass in matter of true delight be more sweet and welcome to us, than all the creatures of the world though put together? Psal. 4▪ 6. Many say, who will show us any good? The natural man finds no delight but in these earthly things oppositely to God. There is a She●ll in his soul, that is always craving and ask, never satisfied; now, why can they not with David as well put forth the following petition, Lord, lift up the light of thy countenance upon us? But because the carnal man finds no more pleasure in spiritual things, than the swine doth in pearls or pleasant flowers: A man that is spiritual having drunk of this water, desireth no other; As the Philosophers say, The matter of the heavens is so fully actuated by the heavenly forms, that it desireth no other, whereas the matter of these sublunary things is never satisfied but though under one form, yet it still desireth another. Thus the soul possessed of God and Christ, hath so much delight and pleasure that it hath enough, it desireth no change, but the natural man is carried out from one thing to another, from one object to another, first delighting in this, and then in that, it being impossible that Zacheus his shoe should sit Goliah's foot: Thus you see that though a man be restless in his delights, yet he can take pleasure in earthly things, whereas he finds no sweetness, no delight in heavenly things, that are infinitely more precious; So this may demonstrate the loss of God's Image, and our service to original sin in the lusts thereof.  
Thirdly, That we are thus originally corrupted, appeareth, in that utter impotency and inability to do any spiritual good: we are not able so much as to think a thought, or send forth an hearty groan, as to our eternal welfare; whereas at first God made Adam right, and thereby endowed him with power to do any thing that was holy, called therefore the Image of God; so happy and blessed was his condition, that he could with delight and joy fulfil the Law of God, feeling no difficulty, nor impediment, but now being dead in sin, we are no more able than dead men to move, or walk in holy things. The Scripture is wonderfully clear in this, though Papists, Arminians and others have endeavoured to raise a mist, and obscure the sun beams, Joh. 15. Without me ye can do nothing. Rom. 8. The flesh is eumity against God, 1 Cor. 2. The natural man perceiveth not the things of God, neither can he, where both the act of doing good, and the power also is denied to every man by nature: If therefore every man by nature be dead in sin like a stone, as in respect of any holy impression from God, if he have blind eyes, deaf ears, a foolish heart, as to any heavenly thing, doth not this plainly tell us, that we are all over polluted? It's good for our humiliation to consider how the Scripture describeth a natural man, as wanting all his senses, he hath no eyes to see, no ears to hear, no heart to understand, but is wholly dead, and all this is to show what a wonderful impotency is in man to help himself spiritually; Now this declareth the necessity of preserving this doctrine of original corruption clean and sound; for if we be orthodox here, then also we shall hold the truth of God against foe will and the power of nature in divine things; for these two particulars are like Castor and 〈◊〉, they always appear together; and what is the design or Secinians, Papists, and Arminians, either in whole or in part, to deny or extenuate original sin? but thereby to make a way to advance their magnificent Diana. their free will to holy things, for they evidently see, if original sin be such an universal, deep and inward pollution of the whole soul, even the will as well as other parts, than their doctrine of the power of nature is pulled up by the very root; Therefore the more fully assure your souls of this truth, by how much the whole body of Divinity depends upon this foundation. Indeed the Scripture is so clear in debasing man as to supernaturals, and giving all to the grace of God, that we may wonder how this pride should settle itself in man's heart, and that he doth not tremble to speak or write any thing, whereby the grace of God may be diminished, and man exalted; he that cannot make a white hair black, he that cannot add one cubit to his stature, will yet think to make a polluted soul holy, and add many cubits of grace to his spiritual stature.  
Fourthly, Our original corruption will yet further appear, If you take notice of that universal ignorance and dullness that is upon a man's understanding, knowing no saving thing about God or Christ, if it be not revealed: Insomuch that the necessity of Scripture-light, of revealed-light to conduct us to heaven, doth without contradiction, prove that by nature; we are (as Paul said) Ephes. 4, darkeness, even darkness itself; Look over the generation of mankind, that are the wisest and most learned, where the light of God's word hath not shore upon them, Rom. 1. 1. The Apostle there informeth us, that the doctrine of the Gospel was foolishness to them, that professing themselves to be wise they became foolish in their imaginations, what Aristotle or Pleto could ever by natural reason understand any thing of Christ? If then we lay this for a sure foundation, (though some would absurdly question it) That without the knowledge of Christ and faith in him, none can be saved; And that none by nature can come to this knowledge, than it followeth undeniably, that damnable ignorance doth cover the face of our souls, as darkness did the deep at first, That there is a very Chaos in our souls: Oh than that we had knowledge to know our ignorance! Oh that the dark dungeon we are shut up in might not be so pleasing to us! In that the Gospel is called a mystery; In that flesh and blood doth not reveal the things of Christ to us, this showeth our wretched estate in sin; Adam had knowledge about the means rending to everlasting happiness, otherwise God would have made him imperfect; but now we are ignorant of Christ the way: All that live in the Church, had it not been for revealed light, would have groped in darkness, as we see all Heathens and Pagans do: If therefore you would see, what our natures are of themselves, consider the Sanages, the Indians, the Pagans of the world, who as to any right knowledge of God have little more than bruit beasts; we cannot so well see what man's nature is of itself, who live in the Church, because there is the light of the Gospel, and many times godly education, and Christian institution of us while young doth restrain sin, otherwise if there were not this planting and watering of us, we should not know any more about Christ, than the most rude Barbarian that is; Take off then those ornaments, those supernatural additaments that God hath put upon us, who live under the Gospel, and then our nakedness and deformity will plainly appear.  
Fifthly, The woeful captivity and bondage we are in to Satan by nature, doth also manifest our original defilement; For were we not cast off by God, did not sin make us like hell, why could so many legious of Devils dwell in us? Eph 2, The prince of darkness, the god of this world, is said, to rule in the hearts of the disobedient, and such we are all by nature; yea, we are, till regenerated in the snares of the Devil, and taken captive at his will. Therefore when Christ sent his Disciples to preach, he said, He saw Satan fall like lightning from heaven: Thus the Devil hath his throne in all men's hearts, till Christ who is stronger cast him out. It is trne, by wicked and ungodly customs in sin, The Devil taketh further possession, as we see in Ananias, and in Judas, The Devil is said to enter into him after the eating of the sop, not but that he was before in him, only he had more power and strength over him; Thus he doth possess the souls of all that are born till regenerated, and by frequent actings of sin, he settleth his kingdom more firmly.  
Lastly, This may fully discover our original pollution, In that even in respect of natural things, we are much weakened and debilitated; our understandings are not able to find out even natural truths; Insomuch that there was a famous sect of the Academics, who held, That nihil scitur, we know nothing at all. Even Aristotle, who is profanely made to be by some, the same in naturals, which Christ was in supernatural; yea Scaliger calls him, Vltimus Musarum conatus, as if nature herself could not send forth a greater Artist, yet his known saying (That our understandings in respect of the celestial bodies especially, are but noctuae ad solemn, owls to the Sun,) makes it appear, that we are ignorant of more things, than we know: yea, and which is greatly to be bewailed, The more learning and parts men have had, they have been more mischiefed by them; insomuch that mere Idiots, and natural fools, have been less wicked than they: so that humane abilities, when polished by arts, have been like wine to a feavourish man, like a sword in a mad man's hand: neither did God ever choose many of the wise men of the world, Austin being filled with humane eloquence, this was a great prejudice to him in embracing Christianity; he contemned the simplicity of the Scripture, dedignabar esse parvulus, as he confessed: And Scotus, who for his acute understanding, was called, Doctor subtilis, yet the great Historian Jovius, giveth this censure of him, That he was ad ludibrium Theologiae natus, born to make Religion a scorn and a reproach, because he could dispute every point, probably on all sides, And memorable is that of profound Bradwardine, who before he was cordially affected with the grace of God, confesseth, That when he heard Paul's Epistles read, he did despise them, because Paul had not metaphisicum ingenium, a metaphysical head. Thus you see that even those poor abilities that with much labour are attained, make us the worse for them.    

CHAP. XXII.  
A Comparison and Opposition between the first and second Adam, as introductory to this Question, How this Corruption is propagated?  

SECT. I.  1 COR. 15. 49. And as we have born the Image of the earthy, we shall also bear the Image of the heavenly. 
THe Apostles chief scope in this Chapter, is to corroborate and establish one main Fundamental Article and Principle in Religion, which is the Resurrection of the dead. This Truth, as it is Fiducia Christianorum, the very confidence and life of believers, so it hath been opposed and denied by many, as most absurd and fabulous: Insomuch that what Tertullian said concerning Christ, who is God, becoming man, and crucified for us, Prorsus credibile, quia impossibile, the same may be applied to this Truth: Therefore it is the Object of Faith, because reason cannot comprehend it. Now among many other Arguments by which the Apostle statuminateth this Doctrine, Christ's Resurrection is most palmarious: For although to Heathens this Argument would not be valid, yet to the Corinthians, who either doubted of, or denied the Resurrection, but did not wholly abandon the Christian Faith, this reason would be very cogent: So that the Corinthians either doubt or infidelity in this Point, hath made this Doctrine the more unquestionably true, so that doubts and heresies have been overruled by God, to make Truth more orient, like the file to rusty iron, and like the shaking of the Tree, which maketh the root faster and deeper.  
But whereas the Doubt may be, Wherein lieth the strength of this Argument? Christ is risen, therefore his members, or all that are his shall rise (For you must know the Apostle's Arguments do principally prove the blessed and happy Resurrection of the Just, the Wicked they shall rise, but by the power of Christ, as a Judge, not as members united to him their Head.) At the twentieth verse he giveth us a twofold reason of that connexion:  
First, Christ is the first-fruits; now the first fruits sanctified the whole crop of Corn, and although they were taken before the rest, yet this did assure, that all would be taken in its time: Thus Christ being the first fruits did sanctify all his people, and his Resurrection was an assured pledge of theirs.  
The second Reason (which is pertinent to my matter in hand) is from the Collation between Adam and Christ; As Adam was the common root and principle of death to all that come from him, so is Christ the common Head of Salvation and Life to all who are of him. The Apostle, Rom. 5. maketh such a Comparison between Adam and Christ, as two common Principles and Heads, but to another purpose, there it is in respect of spiritual death, (viz.) Sin by one, and Righteousness by the other; but here it is principally in respect of temporal Death, and Resurrection by Christ.  
The Apostle having thus cleared this Truth, he than enters into a second Debate, (viz.) it●●eth ●●eth a corruptible body, but it shall be raised an incorruptible one; It dieth a natural body, but it shall be raised a spiritual.  
Last this Distinction of a natural and spiritual body should seem uncouth, and very absurd, he asserteth and confirmeth it by Scripture; And here again in the second place, he taketh up a Collation between the first Adam and the second; and therein we have them compared,  
1. In regard of their Condition and State.  
2. In respect of their Originals. And  
3. In respect of their Qualities and Properties.  
This illustration the Apostle is large in, because the strength of his Argument lieth in this, Such as the Principles are, such are the Effects; Such as the Root is, such are the Branches: Now all men have from Adam earthly mortal bodies which will die: Therefore all that are Christ's shall have from him heavenly and spiritual bodies.  
Let us diligently open the particulars, wherein we have this Collation between Adam and Christ made, for from hence we shall have a fair occasion to examine, How from Adam we come thus to have his Image upon us? which is the great difficulty in the Doctrine of original sin.   

SECT. II.  
THe first particular therefore wherein they are compared, is, Adam's estate is proved from Scripture, ver. 5. As it is written, The first man Adam was made a living soul; we have this related, Gen. 2. 7. where God is said, Adam's body being made out of the dust, and form thencefrom, was yet without life and motion, therefore God did with him far otherwise than with bruit beasts, for He breathed into him the breath of life. This is spoken after the manner of men in a figurative way, we are not to think God took on him the form of a man, and so breathed life into Adam; Neither may we say, This was a particle, or part of the divine Essence, which God communicated to man; But the meaning is, God inspired into him his soul, which gave life, and sense, and motion to the body, by which he becoming a living soul, that is, a living creature; This is Adam's condition. But as for Christ, who is here called the last Adam, Adam because a common Person, and last, because there is no more to succeed him; This last Adam is said, To be made a quickening Spirit, not but that Christ was man, yea and had such an humane Nature, as Adam had like to him in all things, [Sin only excepted] Butler this is spoken of Christ principally after his Resurrection; For Christ while he lived on earth had an animal body, he needed food and rest, but after his Resurrection, than he had a spiritual body; so that it is in reference to this, that Christ is called a Spirit, but with this Epithet, A quickening Spirit, that is, which giveth life to others; He hath not only life in himself, but he giveth it also to others, and therefore no wonder if he raise those that belong to him.  
But seeing Christ is thus a quickening Spirit, it may be said, Why then have the people of God their natural bodies still? If they be in the second Adam, Why are they not as he is?  
To this the Apostle answereth, verse 46. That which is natural is first, and afterwards that which is spiritual. It is the will and appointment of God, that the imperfect things should be first, and afterwards that which is more perfect.  
In the next place, The Comparison is made between the two adam's in respect of their Originals, The first was of the earth, earthly, his body was made of the dust of the earth: (The Egyptians had some confused knowledge of this, and therefore defined man to be, Animal terrenum è limo natum; Hence in their Feasts, they offered unto their gods an herb that grew in their lakes, to signify what man was.)  
But the second man is the Lord from Heaven. This place hath an appearance of some difficulty, for from this Text did some Anabaptists (who revived an old Heresy, (viz.) That Christ had not his body of the Virgin Mary) endeavour to prove, That Christ had his body from Heaven, else (say they) what opposition could there be made to Adam's body? Christ's body was in the Virgin Mary, but not of her, as they affirm, But this is grossly to mistake; For the Apostle doth not intend to make a comparison in the Materials, of which both bodies were compounded, but the Originals from whence they are; The one is from Earth, the other from Heaven, being the Lord of Heaven and Earth. Some indeed have said, That Christ is therefore said to be from Heaven, because though it was materially of the Virgin Mary, yet because the Conception was in an extraordinary manner by the holy Ghost, therefore it might be said to be from Heaven. This may have some truth, yet Adam was in an extraordinary manner, and that in respect of his body form by God, called therefore the Son of God, yet he cannot be said to be from Heaven, So that the most solid Interpretation is to understand it of the Person of Christ, and so he is wholly of Heaven, being the true and eternal God; in which respect, John 3. 13. he is said to be The Son of man, which is in Heaven. John 6 38, 41. he is said, To come from Heaven; So that although his body was of the Virgin Mary, yet as God, in which respect he hath his personality, so he is from Heaven  
The third and last Collation is in respect of their qualities and properties. The first man is of the earth earthy, in a three fold respect:  
1. Because his affections are only to earthly things.  
2. Because the place where he is to be is the earth.  
3. Because of his mortality, he is to return to dust again.  
But the ' second Adam is heavenly in a threefold contrary respect:  
1. He is heavenly in regard of his life and conversation.  
2. In regard of the place where now he is sitting in Heaven at the right hand of God, and thus all Christ's members shall be heavenly, for they likewise shall be in Heaven for ever with the Lord.  
3. Heavenly, Because of his immortality, for he shall never die more.   

SECT. III.  
THus we have the Apostles elegant opposition between the first and second Adam, and my Text is a Conclusion from the former Discourse. Some have read the words preceptively, as if the sense were, As we have born the Image of the first Adam, so let us bear the Image of the heavenly; But the most solid Interpreters read it affirmatively, as in the Text we render it; and this seemeth to be more consonant, because the Apostle is still in the Didactical and Doctrinal point about our Resurrection; The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for the, and so, better translated illatively, Therefore.  
The Text than affirmeth two things:  
1. That all bear the Image of Adam who came from him.  
2. Those who are of Christ shall bear his Image.  
Having therefore treated of original sin, the Quod sit and the Quid sit, we come to that which is deservedly thought the most difficult and hard to conceive and explain in this point, Which is the manner of propagating it, and this shall be soberly and modestly discussed out of these words. For from the 45th verse, Austin takes an occasion to dispute (as Paraeus relateth) about the souls traduction from Adam, as well as the body. Although to speak the truth, that which is principally and apparently affirmed by the Apostle here, is, That we have mortal bodies propagated to us from Adam, which is easier to conceive of, then to have also sinful souls from him, yet because the Text speaketh of Adam's Image in us, and that doth necessarilly suppose a sinful soul, as well as a mortal body. We shall therefore declare the truth as of them conjoined together. Observe  
That all who come of Adam do thereby bear his Image: Our natural descension from him, maketh us to be wholly like him; when he was corrupted. That as those who are of Christ are renewed after his Image in righteousness and true holiness, so all of Adam are corrupted in sin and ungodliness.   

SECT. IV.  
WHat this Image is, you have heard already at large, our main work is to examine, How we come to be made partakers of it? Yet it is good summarily to say something of this Image of adam's we all bear about with us. And  
First, Man who was not only made after the Image of God, Gen. 1. 26. but is said absolutely to be the Image of God, 1. Cor. 11. 7. by his apostasy became not only like the beasts that perish, but also like the Devils that are damned. Insomuch that now this glorious Image of God being defaced: If you ask, Whose Image and Superscription he beareth? We answer of corrupted sinful and mortal Adam, an Image we are to be ashamed of, and to mourn under all the days of our life; Who can look upon man, but may behold sin and misery, folly and mortality? Now this Image of the first Adam comprehended the things of the soul and the body. In the body we have pains, diseases, and a necessity, of death at last; In the soul there is horrible blackness and confusion upon it, that as devils are represented in the most horrid and black manner that can be, such things are our souls now become. Although therefore the Text speaketh of Adam's Image in the bodily part, that we are thereby corruptible and mortal, and so need a Resurrection to make us happy, yet I shall chiefly speak of this Image in the soul, as it is infected and polluted with sin from him. This is the Image we bear, but there is exceeding great comfort to the godly, that they being in Christ the second Adam, they shall be made perfectly conformable to him, they shall bear that heavenly Image, and at last shall have no cause to complain, that their souls are bowed down with sinful, earthly and heavy affections, weighing us down to the ground; were it not for hope of this at our Resurrection, the Doctrine about Adam's fall, and our hurt thereby would utterly discourage us; but there is a second Adam as well as a first, if he had been the first and last too, that no Adam would have answered him in the way of righteousness and life, as he was in the way of sin and death; nothing but horror and damnation could have taken hold of us; Let us be more deeply affected with the first Adam, and so shall we come more highly to prize and esteem the second Adam.  
Secondly, Adam 's Image as it is sinful in the general, is not only born by us, but there seemeth to be a stamp and impression upon us of those very sins he committed. As those women who have inordinate desire after some things, do sometimes leave marks and impressions thereof upon the body: Thus it is spiritually. Those very sins which Adam particularly committed in eating the forbidden fruit, all men seem most universally to incline unto. As  
1. A curiosity and affectation of knowing that which is not to be known. An inordinate desire was in Eve to eat of the Tree of knowledge, because the Devil told her, It would make her wise, therefore she must eat of it; And is not this a very natural sin in all, a curiosity in knowledge? Do not all desire to eat of the Tree of knowledge, but few of the Tree of life, especially Scholars, and such who are busied in learning? What an incurable itch is there to be wise above Scripture, and to know such things God hath hidden? And this is a good Item to us to content ourselves with sobriety, in questioning, How Adam's sin can be ours? How the soul can come to be polluted? To desire to know this, is like the eating of the forbidden fruit: While thou art thus curious, remember Adam's sin, that thou art acting it, while thou enquirest, how we are guilty of it?  
A second thing remarkable in the first sin was Their mincing about the word of God, yea plainly lying, that God had said, they should not touch it, which, though some say, is put for eating; Others, that Eve did say so for caution sake; Whence Ambrose hath a good saying, Nihil quod bonum videtur, etc. we must add nothing to God's precept, though it seem very good, and make much for godliness; yet others make Eve plainly to lie, and so to accuse God, as if he envied them further knowledge; Now this sin of lying, how natural is it? We see it in children, before they can move their feet to go, their tongues can stir to lie, as if they had been taught, they are so subtle in it.  
3. Adam did excuse and cover his sin as much as may be, putting it off from himself to others, and herein also we have a natural resemblance of him, for how prone are we to clear ourselves, to lay the fault any where, rather than on ourselves? Thus we bear Adam's Image.    

CHAP. XXIII.  
The various Opinions, Objections, and Doubts, about the manner how the Soul comes to be polluted.  

SECT. I.  
THe next work is to consider of the manner how we come to bear this Image. As for the body, to have a mortal and a corruptible one from Adam is easily to be conceived, because the body is causally and seminally in the first man, so propagated from man to man but this hath deservedly been acknowledged the hardest knot to untie in all this doctrinal truth about original sin, how the soul can come to be polluted if created from God. In this Argument, The Pelagians did much triumph, and Austin was so puzzled with it, that he many times confesseth his ignorance at least his doubt in this point, yea (he saith) That he could neither legendo, erando, or ratiocinando, find out how the propagation of original sin, and the creation of the soul could be defended together, But of this more in its time.   

SECT. II.  
The great Objections that are against asserting the Souls Creation.  
IT is certain that here are dangerous rocks on both sides, for if we say, the soul is created, then seeing God cannot but make every thing holy, he cannot make a sinful soul, how then can it be infected with sin? Again, if the soul be created, than it was not virtually in Adam, than it could not be said to sin in him, because it was never in him, for why did not Christ sin in him, but because he was not seminally in him, and if the soul was never radically in Adam, how can it be polluted, is it just with God to punish that with Adam's sin which never sinned in Adam? If it be said, that the soul when united to the body, doth from that receive infection, as if pure liquor were poured into a stinking vessel, This will not solve but increase the doubt, for a vessel indeed may pollute liquor. because they are both bodies and so act by a corporal contact, but the soul is a spirit, and its a rule (say they) received by all, that a body cannot act upon a spirit, Besides, sin is properly in the soul, and must from that be conveyed to the body: The body, why without a soul, is not capable of sin no more than a bruit beast; It hath no reason, it is under no law, how then can that communicate sin to the soul, when it hath none at all itself? Thus you see what strong cords here are, even that a Samson can hardly break.   

SECT. III.  
Objections against holding that the Souls come by Generation, Multiplication, etc.  
THen on the other side, if you think that the only way to maintain the propagation of original corruption, is to hold, that the souls are not immediately created of God, but either by generation or multiplication, or some other way. Then here also are more dangerous rocks, for if we hold this, we seem to contradict some strong Texts of Scripture, that maketh God the immediate giver of the soul. Besides, we must then necessarily make it material yea though they who hold the traduction of the soul will not grant that consequence, yet it cannot be avoided, but what is generable is corruptible, and so the soul must be mortal, and that rule of Aquinas seemeth to carry much evident light with it, Quod dependet a materiâ quoad fieri, dependet quod existere. This rule holds true in every thing else, and why should it be denied about the soul, if the soul in its beginning depends upon the body, it cannot continue separate from it, and so be immortal.   

SECT. IV.  
THus you see there is a veil upon the face of this Doctrine: But although modesty and sobriety be necessary in this point, as also in the Doctrine of the Trinity and Christ's incarnation, yet as in them its necessary to search the Scriptures, and so far to improve the light shining from them; that we may be able to convince heretical gainsayers; Thus it is also in this truth, so much knowledge as is not forbidden yea as is revealed in the Scripture, let us thankfully acknowledge, and humbly, yet with diligence and constancy improve against those, who by reason of these difficulties would overthrow the fundamental Truth itself, we must not for some seeming Objections forsake the clear Texts of Scripture; It commonly falleth out, that almost in every great and fundamental truth in Religion, as the Doctrine of the Trinity, the Doctrine of Justification. There is some Objection above all the rest, that hath more difficulty in it then ordinary, and so it is here; but let us not be afraid to get Canaan, because of some Anakims in the way.   

SECT. V.  
The several Ways that learned Men have gone to remove the aforesaid Difficulties.  
TO guide you therefore in this wilderness to it, let us consider what are the several ways that many either of learned or of corrupt judgements have said to the clearing of this, And  
First, 
Origen and Plato's opinion  There are and have been some in the Church following Origen, who also followed Plato, deriving many opinions from him, who did thus think to make this truth easy, By holding that the souls were created long before the bodies, and that upon their evil, and sin committed, they were adjudged to be put into bodies, and so from hence it is, that they say, man is so propense to all evil; Therefore they will not say, That the souls of men are either by traduction, or immediate creation and infusion into the body, but that they were created long before the body, and while preexistent before it, they deserved to be put into this dark prison of the body, There was one Vincentius Victor, according to his name, bold and audacious, who disliked Austin for his cunctation and deliberation in the point of the traduction of the soul, which occasioned Austin to write four Books De origine animae, Now this Vincentius he affirmed, That the soul was created before the body, and did deserve to be made part of that man, who is a sinner, yea that it did deserve to be made peccatrix a sinner. Some have also thought, that this was a general received opinion amongst the Jews; and they prove it from that question proposed to Christ, 
The Jews.  concerning the man born blind, yea they were Christ's Disciples that did make that question; so that it seemeth they were still infected with that vulgar error, for Joh. 92, They say, Master, who did sin, this man, or his parents, that he should be born blind? They ask, whether the sins of the man's parents, or his own sins made him to be born blind, now he could not have any sins before he was born, unless his soul did preexist before his body, and it seemeth the Pharisees concluded, that they were his own sins, for they say ver. 34. Thou wast altogether born in sins. They did not (happily) mean original sin, for they say sins, which must be actual sins, either his own, or his parents.  
But this opinion is so wicked and absurd, that to name it is enough to refel it; and for this monstrous figment might Origen be called Centaurus, as well as for others. Only two things are to be said to it.  
First, If souls for sins acted were adjudged to their bodies, how is it that the Scripture giveth that command of, Increase and multiply? how is it that children, and life are made blessings? certainly to be kept in a prison, or adjudged thereunto is a curse not a blessing, But  
Secondly, This opinion doth not at all heal the wound, that the mentioned Objection giveth; for the doubt is how our souls are infected, because of Adam, if they were not causally in him? And this speaketh to another matter, that they sinned before they were incarnated, and therefore have such a troublesome and noisome lodging.  
Again this contradicts the Apostle, and doth indeed take away the subject of the question, for Rom. 5. The Apostle maketh Adam's disobedience to be the cause of all the sin that we have as soon as we are born, It is not then the souls sinning before its union to the body, but Adam the first man, and the common head in whom we all sinned; and seeing the souls of men were 〈◊〉 Adam, as their bodies are, the stone still remaineth unremoved.  
In the next place, Therefore there are those, of a later hatch, but few, yet would be, if not in the number of the first worthies, yet of the second, Papists I mean; Pighius and Catharinus, against whom the Papists do as largely dispute in this controversy of original sin almost, as they do against the Protestants. These lay down their opinion in two things.  
First, 
Some Papists.  That the soul of a man cometh into the world pure and holy without any inherent filth of sin, and that till there be actual sins, there is nothing in man but what is of God, and for this they bring all the Arguments, which the Pelagians of old use to do, But then  
In the second place, That they may not be anathematised as pelagianizing. They say, Adam's actual disobedience is made our sin by imputation, so that they deny any original sin inherent in us, only all the original sin we have is Adam's first sin of disobedience, which is made ours, hence they deny that every one hath his proper original sin, as if there were as many original sins as persons born; but they say, Adam's actual disobedience, being made ours, is the one original sin of all mankind. Thus as one sun serveth to enlighten all the stars, and as some Philosophers say, that there is one intellectus agens, common and universal to all men, so they make one original sin to be common to all, and this only Adam's posterity is guilty of. This opinion they press, as hereby making every thing easy and clear; Then there needeth no disputation about the original of the soul, or how it can be infected, if this, be true (say they) then here is no occasion for these intricate disputes about the propagation of original sin, To which the most learned are never able to give a satisfactory Answer? Although this opinion of imputation doth no ways remove the doubt about the Creation of the soul, for if the soul be by Creation, how cometh Adam's sin to be imputed to man born of Adam, if his soul was never causally in Adam? so that the difficulty doth still continue as great notwithstanding this opinion. But as this opinion hath some truth in it, so also much more error, and therefore though it be sweet in the mouth, yet it proveth wormwood in the belly: The truth is this, That Adam's actual sin is made ours by imputation; this must be constantly affirmed, because denied by those, who also deny the imputation of Christ's righteousness, as if thereby we were justified; we grant therefore, that Adam's one sin is made all mankind's: Hence the Apostle doth still speak of one man (though there be many immediate parents) by whom we are not only made sinners, but in whom also we did sin; and this doth arise wholly from God's ordination and appointment of it: for although Scoto, and others, do call the Covenant in this respect, fabula, a mere fable, yet Suarez doth confess the necessity of it; and indeed it must be, for though Adam had a thousand times over, wil●ed that his sin should be the sin of all his posterity, yet they could not have been guilty of it, had not that Covenant involved them: so that if the patroness of this imputation had not stayed here, but acknowledged also an inherent pollution, they would not have been so justly censured. But we have already proved by Scripture, reason, and experience, that mankind is involved in an inherent pollution of their own, as well as guilty of imputed sin: and indeed, how could man be obnoxious to eternal wrath, if there were not damnable matter within, as well as without? can they go to hell with souls pure and holy?  
But if this imputation be granted, than the pelagians Objection seemeth to be of force, That as Adam's sin could hurt those that have not actually sinned, so Christ's righteousness may profit those that do not believe.  
This Objection 〈…〉 rather to be answered, because the Antinomian thinketh from hence, 〈…〉 answerable argument, to prove, that we are justified before we 〈…〉 That the elect are accepted of, having their sins pardoned, 〈◊〉 they do repent, yea before their sins are committed, because we are in 〈◊〉 the second Adam. To this Argument, Austin answered of old the Pelagians, That Christ's righteousness did not profit any but believers, and therefore Infants they were saved alienâ side by the faith of their Parents, Even as we are condemned alieno peccato by the sin of another, although it be so alienum, as that it is also proprium; but this is not satisfactory.  
Therefore to the Antinomian we answer, That although we are all said to sin in Adam, and his disobedience is imputed to all, yet the condition, or the medium by which we come to partake of this imputation, is natural generation; and therefore till we have an actual being, we cannot be said to sin in him: potentially indeed we may, but natural generation (supposing God's Covenant as the reason of the conveyance of it in this way, Even as in the state of integrity, the Covenant would have been the cause of transmitting original righteousness to Adam's posterity, though natural generation would have been the way of communicating of it) is that only which maketh us actually to participate of his guilt, Therefore it is a feeble thing in a late writer, (Eire) to oppose the natural generation or descent from Adam, to the Covenant, for both are requisite, the latter as the cause, the former as the medium. And thus it is in regard of Christ's righteousness, that is the cause of our justification, in Christ we are made righteous, as in Adam sinners, yet the medium to apply this and to make it ours, is faith, so that none are justified till they do believe, as none are condemned for Adam's sin till they have an actual being, faith is the same in a supernatural way to partake of Christ, as natural propagation and descent from Adam is to be made a sinner in him, Although we may say truly that Christ doth profit the non-believers, who belong to grace, for by him they are brought to believe, they are brought out of the bondage of sin, only Justification and such Gospel-priveledges are actually bestowed upon none till they do believe, we have not time to proceed in the discovery of other ways and opinions of the learned to answer this doubt, only thus much we have heard, that may make us therefore to bewail original sin, that we are in such a dark ignorance, that we do but grope about the propagation, had Adam continued in integrity, he would not have only communicated righteousness to his posterity, but they would also have certainly known the manner how, but now we are wholly miserable and know not exactly the manner how, we know little about the soul, so that the soul which only is knowing in man knoweth very little of itself, of its nature, of its original, like the eye that seeth other things but not itself. Let us then be more solicitous about our going out of the world, then how we came into it. Be more desirous to come out of this pit, then to stand wondering how thou didst fall into it, dost thou not observe more, ready to inquire curiously about the one, then daily to pray about the other.   

SECT. V.  
HItherto the expedients thought upon, to ease that great difficulty about the propagation of original sin, have appeared very improbable, and in some respect very absurd, like unwise Chyrurgians, not healing, but vexing the wound worse: We shall now proceed to some more probable ones, and dispatch them with convenient speed, lest you should think these are such 〈◊〉 upon which no grapes can grow, of more difficulty than usefulness; although you shall find, that even in this wilderness we may meet with M●ona; The truth discussed will not only be for doctrinal Information, 〈◊〉 doctrinate Application: The next therefore that I shall instance in, is 〈…〉 of those who hold, The soul is not by the immediate Creation of God, but 〈◊〉, or multiplication; and this they are so confident in, That they 〈◊〉 Doctrine of original corruption cannot be maintained, unless we affirm so: Thus you heard Austin affirming, That neither by reading, prayer, or disputing could he find out, how one could be defended without the other, It is true Bellermine saith, That the opinion of the traduction of the soul from the parents doth no way at all either advantage, or incommodate the Doctrine of original sin; but that the difficulty will still be as great: so also Arminius (Thes. pri. de primo peccato.) maketh the dispute about the original of the soul, in the matter of the propagation of this hereditary defilement, unuseful and needless; But certainly, the clearing of the souls original is very influential into this point, especially because we are forced to it by the adversaries of this truth; for it seemeth very probable, that Austin would readily have believed the immediate creation of every of every soul, but that the dispute about original corruption was the remora: for he regarded not any other Objection. This opinion then, That the soul cometh originally from the parents; as well as the body, hath had its grave, and learned abettors. Tertullian of old, who wrote a book (De animâ); And as for Austin, it is true, he did not defend this opinion, neither did he deny it, he wrote four Books, (De origine animae,) against one Vincentius Victor, who blamed Austin for his hesitancy in this point; and in those Austin doth still persist in the same doubt, and doth answer those Arguments, which are usually brought out of the Scripture, yet so as that he doth not determine against the souls Creation, but desired stronger Arguments, and therefore doth rebuke that young man for his bold presumption, in determining that controversy so confidently. Austin also (in his tenth Book upon Genesis ad literam) doth show the same doubting mind within him, as also (in his Epistle to Hierom) wholly about the original of the soul, wherein he doth earnestly desire of Hierom, that he would teach him and satisfy him in this point by strong and sure evidence, likewise he maketh the original of the so●●, the subject of this Epistle to Optatus. It appeareth that Austin did more incline to hold the Creation of the soul, therefore he saith to Hierom, That although none can by wishing make a thing to be true, yet if it could he would by wishing have the Doctrine of the Creation of the soul to be the truth: No wonder that Austin thus doubted, seeing Hierom saith, the greatest part of the western Doctors were for the traduction of the soul; But the eastern the greek Fathers, they did generally hold, the immediate Creation of it. In the latter days of the Church, since the Reformation, there have also been eminent and able Divines, asserting the traduction of the soul from the parents, and thereby original sin: Vostius mentioneth Johnius, and Marnixius: The Lutheran Divines seem generally to be of this opinion as appeareth by Brechword and Meisner; The latter whereof relateth of Luther, that he should say, He would never trouble the Church about any opinion about the original of the soul, yet his private opinion was, that it was not by Creation; and they do pitch on this, as holding it most convenient to remove all doubts; although Meisner confesseth, there are even unanswerable Objections, if they do hold the generation of it from the parents; But I must tell you, that those, who affirm the soul to be from the parents, as well as the body, differ amongst themselves, for some say, it is by eduction out of the matter, that it is generated, as the body: Others, they say, by traduction, that the soul is not corporally begotten, but the parent's soul doth multiply the infant's soul; even (say they) as you see one candle doth enlighten another.  
In the confession of the Aethhiopic Faith, as Hornebeck (summa Cont. de Graces) relateth, it is affirmed, Omnes sine ullâ hesitantiâ in hâc sententiâ versamur, etc. All of us are in this opinion without any hesitancy, that all our souls come of Adam, as well as our flesh, and that we are all Adam's seed both in flesh, and soul.    

CHAP. XXIV.  
That the Soul is neither by Eduction or Traduction, but by Introduction or immediate Infusion, proved by Texts of Scripture.  

SECT. I.  
BUt whatsoever learned men have thought therein, we may say, That it is against Scripture and true reason, that the soul is either by Eduction or Traduction, but by Introduction, or immediate Infusion, and that by God himself: And I shall instance in some Texts of Scripture, to which, though they give exceptions, yet (I suppose the Truth stands immovable, neither do you think this work needless, for it's worth the while, if there were no other use, but to inform you against a dangerous sect, that are called Mortalists, who hold the soul is nothing but the temperament of the body, and that it is mortal, to which abominable opinion the Socinians also do strongly incline.  
The first Text to prove the Creation of the soul, shall be from Eccl. 12. 7. Then shall dust return to the earth as it was, and the spirit shall return to God who gave it. This seemeth to be very clear, for he speaketh of every man that dieth, he considers the two essential parts of man, his body, which he calleth dust, because it was made of dust, and then his soul, which he calls a spirit, because of its simple and incorporeal nature, again, which strengthens the Argument, he compareth these two in their contrary or divers originals, The body returneth to the earth, the Spirit unto God that gave it.  
Though we would think this might satisfy, yet Austin of old, and those that are Traducians', they say, God indeed giveth the soul by propagation, as well as by Creation; God giveth two ways, by Creation, or by Propagation, as saith Austin. God is said, 1 Cor. 15. 38. to give every several grain its body, yet it is by seminal propagation, and God is often in the Scripture said, to give us our eyes, and our ears, and our bodies, yet they are by natural generation; or if this will not serve, than they say, This is true only of Adam, not his posterity, because Adam's body was only made of the dust, not ours; and God did breathe a soul into him at first.  
But every one may see these are weak exceptions, as for the later, it's plain, he doth not speak of Adam, but every man that dieth; For having advised the young man to improve his youth for God, he tells him, old-age is coming, and then death, then shall he return, How can this be applied to Adam, who had returned to the earth many hundreds of years before that was spoken? And whereas it is said, That only Adam's body was made of dust. The answer is easy, That though our bodies be of flesh and bone immediately, yet the remote principle is dust, and therefore Abraham, though his body was not made as adam's, yet he said, 〈◊〉 was but dust and ashes. Thus this Text stands firm for the immediate Creation of the soul. Though (let me by the way give you rightly to understand that later clause) The spirit returneth to him that gave it; The meaning is not, as if the soul of every man was saved, but that it goeth into the hands of God, as a Judge to dispose of it, according to what hath been done in the flesh; As for the next exception, that will be answered in the following Argument; only in the general this may be said, That if God gave the soul only mediately by propagation, than the body might be said to return to him, as well as the soul.   

SECT. II.  
WE will proceed to a second, and that is from Zech. 12. 1. The Lord which stretcheth forth the Heavens, and layeth the foundation of the earth, and formeth the spirit of man within him. Here we see the Lords power described by a threefold effect, the making of the Heavens, the laying of the earth's foundation, and making the spirit of man; Now it is plain, that the two former were by God's immediate Creation, therefore the later must be: So that the Context doth evidently show, That Gods making of the soul of a man within him, is no less wonderful than the making Heaven and earth. This Text was also of old agitated by Austin in this controversy, and to answer it, he runneth to his old refuge of forming a thing immediately, and by natural propagation: God is not to be excluded (saith he) from having a special hand in giving being to the soul, yet it doth not follow, that therefore it must be by creation out of nothing. To this purpose they bring that of Job, Chap. 10. 10, 11. where Job attributeth the making and forming of his body to God, Hast thou not poured me out like milk, & c? Thou hast clothed me with skin and flesh. So Psal. 139. 13, 14, 15. where David acknowledgeth the wonderful wisdom and power of God, in making his body, Then hast curiously wrought me; As the curious needle-woman doth some choice piece; now we cannot from hence prove, that therefore the body is of God by immediate Creation.  
But this cannot weaken the Text, for we told you, That the Argument is not merely from that expressing of forming the spirit of man within him, but from the upper two Attributes. Besides the Scripture tells us plainly of what materials the body is form of, whereas they who hold the propagation of the soul, are extremely straightened and difficultated to say, what the soul is made of; They say, it is not ex animâ, but ab animâ. not of the soul, but from the soul of the Parent, but then are divided amongst themselves when they go to explicate, how the soul hath its being if not from Creation. Some say, it hath its being by a corporal seminal manner, but than it must be a body, which Austin would constantly deny, for he dissents from Tertullian in that, though both held the natural Traduction of the soul, Austin I mean only suppositively, but Tertullian positively, yet he professeth his dissent from Tertullian, who made it a body. This therefore being thought absurd, others they tell us of an incorporeal and immaterial seed from the soul of the Parents, which causeth the soul of the child. To this purpose Tertullian in his book de animâ, distinguisheth of semen animale, which cometh from the soul, and semen corporeum, which cometh from the body. But this may easily be judged as absurd as the former: If therefore the Scripture, when it speaketh of the forming of man's spirit within him, had discovered the materials of which it is form, as well as when it speaketh of the forming of the body, there would have been some pretence for the Argument. But calling it a spirit, and as you see in the Text, comparing the forming of it with the making of the Heavens and the Earth, this makes the creation of the soul more than probable. Tarnavius the Lutheran would likewise avoid this place (Comment. in loc) by saying the Hebrew word Jahac doth most commonly signify, not an immediate creation out of nothing, for so the Hebrew word Barah doth for the most, but a mediate out of some prejacent matter, yet indisposed; but this Rule being not universal, it hath no strength in it. Besides, the Hebrew word is in the Present tense, who formeth, so that it cannot relate to the making of Adam's soul at first. Indeed the forenamed Tarnavius doth from the participle Benani draw an Argument against us, saying, It doth not always signify actum secundum, but habitum and potentiam, and so maketh the sense to be God, who hath this power immediately to create the soul, if he will; but all will confess this to be forced; That is more considerable, when he saith, As God in stretching out the Heavens, and laying the foundation of the earth, is not thereby declared to create new Heavens, and a new earth every day; so neither is it necessary that he should create souls daily, but conserve the order appointed, as he doth, about the Heavens. The Answer is easy, therefore do the words relate to the Creation at first with the conservation of them, because new Heavens and new earths are not every day made; but both they and we do acknowledge new souls are every day produced, as often as a man is born, and God at first making Adam's soul by breathing into it, the same order is still to be conserved.  
This Text thus cleared, we may add as proofs also of the like kind, Isa. 42. 5. Though Austin thought by spirit there, might be meant the sanctifying Spirit of God; But that hath no probability. Psal. 33. 15. the Psalmist saith, God hath fashioned the hearts of men alike, or wholly throughout; By which is meant the soul of a man in all its thoughts and workings, because the soul puts forth its vital actions in the heart. That also is remarkable, which yet I find not mentioned by any in this Controversy, Jer. 38. 16. where Zedekiah maketh an oath to Jeremiah, that he will not kill him, after this manner, Thus saith the Lord, who made us this soul, not this body, but this soul, (he putteth that into the oath,) intimating what an heavy sin it would be to kill a man that is innocent, seeing he hath his soul from God. I shall mention but one Text more, and that is in the New Testament, which seemeth clearly to demonstrate the creation of the soul, Heb. 12 9 We have had fathers of our flesh that corrected us, etc. Shall we not much rather be in subjection to the Father of Spirits? I think this Text may put us out of all doubt, God is opposed as a Father to our natural parents; God is called a Father of Spirits, natural parents father of our flesh: Now if our souls did come from our parents, they might be called fathers of our spirits, as well as of our flesh: The Apostles Argument would have no force, if the Creation of the soul by God alone, and the generation of the flesh only by natural parents be not asserted: Thus Numb. 16. 20. as also Chap. 27. 16. God is there styled, The God of the spirit of all flesh, in a peculiar manner. It may be wondered, that though Austin busied himself so much in finding out of this Truth, diligently attending to the Scripture, yet he never mentioned this place. Certainly, this Text might have removed his doubt, and made him wholly positive in affirming the creation of the soul.  
That which I find later Writers reply to it, is, That God is called the Father of Spirits in respect of Regeneration, because he sanctifieth and maketh holy.  
But the opposition to our fathers of the flesh, evidently confuteth this; and withal they can never show, that God is called a Father of Spirits, or a God of Spirits, but in respect of Creation, not Regeneration. It is true, the word spirit may sometimes be used for a man as regenerate, as flesh is for a man wholly corrupt; but they can never show that the word spirits in the plural number is taken for men regenerate.  
Use. Of Exhortation, To quicken up your attention to this Truth, do not think this is unprofitable and useless, that this Question is like those of which Paul complaineth, some doted, foolish and endless; No, it is very profitable, for in knowing the original of thy soul, how it cometh even from God himself, may it not shame thee to make thyself like a beast, as if thou hadst no better soul than they have? Profaneness and sottish ignorance do greatly oppose the nature of thy soul. Why do men say in effect, Let us eat and drink, for to morrow we shall die, but as if they and beasts were all alike? And why is it that you see so many have no understanding, but that they are like the horse and the mule? Why doth the Scripture compare wicked men to so many kind of beasts, but because they live, as if God had put no rational soul into them? That though in the making of their bodies they differ from beasts, yet in their souls they do greatly agree.   

SECT. III.  
THus you see we are examining, Whether that Doctrine of the Propagation of souls from parents, be a sure foundation to build upon, in clearing the conveyance of original sin to Adam's posterity; And we have evidently proved, That the soul hath its immediate creation from God; So that to run to the Sanctuary of the Souls Traduction, would be to implore a dangerous error to assist the Truth; As God needeth not a lie, so neither doth his Truth any error. And indeed, Although I shall not call the Doctrine of the Creation of the soul, an article of faith, because so many learned men have hesitated therein; So that it would be an high breach of charity to commaculate such with the note of heresy, yet we may with Hierom call it, Ecclesiasticum dogma, a Doctrine that the most Orthodox have always received; So that the contrary opinion seemeth to be absurd, as Whitaker well saith. Although Vorstius would make this dispute to be merely philosophical, in his Antibellarm.  
Having therefore laid down those Texts, which are a sure pillar of this Truth, we shall add some further reasons, and then make use of this point, which is very fruitful.   

SECT. IV.  
Arguments from Scripture to prove the Souls Creation.  
THe first Reason, which may appear in the defence of the Souls immediate Creation from God, is, From the historical Narration, which Moses makes of the beginning and original of Adam 's soul: For as God when he was to create man, did it in a more transcendent and glorious way, then when he made beasts, or the other creatures; For than he said, Let there be light, and, Let the waters bring forth abundantly the moving creatures, that have life, Gen. 1. 20. And so, Let the earth bring forth the living creatures, the beasts after their kind; But when he comes to make man, than the expression is altered, Let us make man in our Image; and Gen. 2. 7. where we have the manner of the execution of this counsel, it is said, He form the body of Adam out of the dust of the earth, and breathed into his nostrils the breath of life; No such thing was done to other creatures: So that you see Adam's soul was from God immediately, though his body was from the earth; This breathing of life into Adam, was infusing of the rational soul. Some Ancients thought, that it was the bestowing of the holy Ghost upon Adam, and that he had his rational soul before; They compare it with Christ's breathing on his Disciples, whereby was communicated the holy Ghost. Now it is plain, they had their rational souls before.  
This is vain, because by the breathing of this life, it's said, Adam became a living soul, so that he was but a dead lump of earth (as it were) before; And indeed this Text is so clear, that I know none of the Adversaries to the souls immediate Creation do deny it: Now then, If the soul of Adam was by creation, Is it not probable that all other souls were in the like manner? What a great disproportion would there be between Adam and us, if his soul was by creation, and ours by generation? Some have questioned, Whether it would not make a specifical difference between Adam and us? But that is not to be affirmed; For Christ as man was of the same species with other men, though his Conception and Nativity were miraculous: But the Argument from the Creation of Adam's soul, to the Creation of ours, though it be not cogent, yet it maketh it more than probable, because God at first did appoint that order, which afterwards was to continue; So he appointed the animate creatures, to multiply in their way, making their bodies and forms to be educed out of the power of the matter, (as Philosophers express it, though very obscurely,) but he did not do so with Adam's soul; Can we think that our souls are less glorious and precious before God (I mean as meet creatures) than Adam's was? It is true, There was a necessity that Adam 's body should be otherwise made then ours, because he was the first Parent, and so he could not be bygeneration; Thus the other living creatures they had their bodies at first out of the earth, or out of the water, not by generation, as afterwards; Thus for the body there was a necessity, but then for the soul there was none at all; Why might not Adam's soul have been with his body out of the prejacent matter, as well as it was with other living creatures? But because the soul of man is of an higher nature coming from God alone: This Argument will appear in further strength, if you consider that Eve, though she was made in such an extraordinary manner out of Adam, yet she had not her soul from him, but her body only; For when he awakened, see what he saith, This is bone of my bone, and flesh of my flesh; He doth not say, This is soul of my soul, and yet as Austin in this matter, though doubting, doth well argue, That if Eve had had her soul from Adam, Quid charius potuit dicere (saith he) This would have been a more endeared and affectionate expression, to have called her soul of his soul, than flesh of his flesh. It is true, some say, it is a synecdochical speech, By flesh (they say) is meant whole Eve, her whole person soul and body; but that is easier said than proved; No doubt if it had been so, Adam would have expressed it, as being a manifestation of greater unity, than what was in the body only: If you say, But why is it not said then, that God created Eve 's soul, as well as Adam ' s? If God had so immediately breathed a soul into her, would not the Scripture have mentioned it? No, that is not necessary, it's enough, that we read what God did to Adam about his soul; and the Scripture saith, Genes. 1. 27. God created man in his Image male and female created he them. Thus you see they were both, as in respect of God's Image made alike: So Chap. 5. 2. Male and female created he them, and called their name Adam; And thus much for the first Reason.  
The second is more cogent, and that is taken from the soul of Christ, If Christ had his soul by creation, than we had ours also; The consequence is clear, because Christ is said to be like us in all things, sin only excepted; Hence it is, that he also would have assumed our humane Nature in an ordinary way of generation, but that it could not be without sin; If then Christ became like us in all things, wherein sin was not necessarily adherent, then if he had his soul by immediate Creation we had ours also.  
This Argument doth divide the Adversaries to the Creation of the soul; For some say, Christ had not his soul by immediate Creation, no more than we, but from his mother: But the most wary will not say so: Austin in this controversy doth always except Christ's soul, and indeed there is this Argument which may nforce us to it, taken from the comparison that the Apostle maketh between Levi and Christ, affirming Levi did pay tithes in Abraham's loins, but not Christ, Heb. 7. 9 Now if Christ was every way in Abraham's loins, as Levi was, then must Christ have paid tithes in Abraham, as well as Levi, and so the Apostles Argument would be without any force.  
But it may be (and indeed it is urged by Austin and others,) This will prove Levi's soul to have been in Abraham, else Levi could not have been said to have paid tithes in him, but as because Christ's soul was not in Abraham originally, therefore he did not pay tith, so neither might Levi  
To this therefore the solid Answer is, That the reason why Christ did not pay tithes in Abraham, in the Apostles sense, was not because his soul was immediately from God, for so also was Levi's, but because Christ was of Abraham only, Quoad corpulentam substantiam, not seminatam rationem, his fleshly substance was from Abraham, but not by natural propagation; he was from Abraham only materialiter not effectiuè, whereas Levi was both ways, and hence he cometh short of Christ.  
Thirdly, 
Arg. 3.  If so be that the soul of the parents did beget or multiply the souls of children, than this would hold also in Angels; for the multiplication of another must needs be acknowledged a perfection, where the subject is capable of it; Certainly, generation of another is not in itself an imperfection. for then in the blessed Trinity, the Son could not be begotten of the Father, but generation as in creatures denoteth imperfection. If then souls may come from souls, why not Angels from Angels? but this is acknowleged by all, That no Angel can produce another, but that there are as many and no more or less than was at first Creation. As for that example of the soul producing another, as we see one candle light another, that is nothing to this purpose; for therefore doth the candle enlighten another, because there is prepared and fitted matter to receive this light; so that its from prejacent materials the light is produced; but how can this be applied to the soul which is wholly spiritual, what preexistent matter that can be made of?  
Fourthly, 
Arg. 4.  If so be the soul be not by immediate Creation, than it must be material, corporal, and mortal: for although this consequence is denied, yet the evidence of natural reason will commend this. It's traduced (saith Tertullian) and is a body, yet is immortal: It is by propagation (say the Lutheran Divines) and yet is not a body but a spirit, and immortal: But above all, those abominable Mortalists, they make it to be only the crusis of the body, of which opinion Galen also is said to be, and so they make it mortal: We see then, that its necessary to have a sound judgement about the original of the soul, for the Mortalists have fallen into that deep pit of heresy, because they erred in this first. It is with men, as they say of Fishes, they begin to putrify in the head first, and so commonly men fall into loose opinions, and then into loose practices: But this rule must be acknowledged, That whatsoever depends upon matter in being, doth also depend upon it in existency: It's Aquinas his rule, (as you heard,) Quicquid dependet à materiâ in fieri, depend quoad esse et existere; That is the reason, why the souls of all beasts are mortal, because they depend upon the matter in being, They cannot be produced but dependently on that, and therefore their souls cannot subsist without their bodies; As it is plain, the souls of men do after death, till the resurrection; So that this Doctrine is injurious, and derogatory to our spiritual and immortal souls.  
Fifthly, 
Arg. 5.  If souls were not by immediate Creation, but by natural propagation from the parents, then either from the mother alone or from the father alone, or from both together.  
This Argument Lactantius of old (as Cerda in Tertull. allegeth him) form to himself, and answers; it's neither of those ways but from God. Not from the Father alone, because David doth bewail his mother's co operation hereunto, Psal 51, Iniquity did my Mother conceive me. Not the Mother alone, because the Father is made the chief cause of conveying this original sin by the Apostle, he layeth it upon Adam, more than Eve, though Eve is not excluded; Not from both together, for then the soul must be partible and divisible, part from the Father and part from the Mother, and so it cannot be a simple substance. Under this Argument Meisuer doth labour, and confesseth, it is inexplicable how the soul should come from the parents, though he assayeth to give some satisfaction.  
Lastly, 
Argum. 6.  There is something even of nature implanted in us, to believe our souls come from God; who hath not almost some impression upon his conscience, to think, that he had not his soul from his parents? even nature doth almost teach us in this thing; Hence the wisest Heathens have concluded of it as Plato, and also Aristotle, who confuteth the several false opinions of Philosophers about the soul, (for it was a doubt as Tertullian (lib de animâ) expresseth it) whether Aristotle was parasior sua implera, aut aliena inantre) and affirms it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to come from without, and that it is a divine thing: Thus it was with some Heathens, though destitute of the Light of God's Word, yet in somethings they did fall upon the truth, (as saith Tertullian) The Pilot in a tempestuous black night puts into a good haven, sometimes prospero errore, and a man in a dark place gropeth and finds the way out sometimes, caecâ quâdam felicitate: Thus did some Heathens in some things.   

SECT. IV.  
IF you ask, What Arguments have they, who hold the traduction of the Soul?  
I answer, There is none out of Scripture, that is worth the answering: The two things they urge, are,  
First, If the soul be not propagated, than man doth not beget a man, as a beast doth a beast, and he is more imperfect, than other creatures: but this is to be answered hereafter. The other is, Because original sin cannot else be maintained; but this is to be answered in the Explication, how we come to partake of it, Let us proceed to the Uses.  
Use 1. Doth God create the soul? then he must know all the thoughts, all the inward workings and motions of thy soul; As he that maketh a Clock, or a Watch, knoweth all the motions of it; Therefore take heed of soul-sinnes, of spirit-sinnes: What, though men know not your unclean thoughts, your proud thoughts, your malicious thoughts, yet God who made thy soul doth; and therefore this should make us attend to God's eye upon us.  
Use 2. Did God make and create the soul? then he also can regenerate it, and make it new again, he made it as a Creator, and he only in the way of regeneration can make it again. This may comfort the godly that mourn and pray, Oh they would have more heavenly holy souls: They would not have such vain thoughts, such sinful motions: Remember, God made thy heart and he can spiritualise it.  
3. Doth God create the souls? then here we see that it's our duty to give our souls to him in the first place, John 4. God is a Spirit, and will be worshipped in spirit; This hath been always a complaint, men have drawed nigh to God bodily, but their hearts have been far from him; God made thy soul more than thy body, and therefore let that be in every duty.  
Lastly, If Parents do not make our souls, than here we see, Children must obey Parents, but in the Lord: Should thy Parents command thee to do any sinful action, to break the Sabbath, you must not obey, you may say, My father and mother they help me but to my body, God doth give me my soul, and therefore they are but parents of your bodies, not of your conscience and souls.   

SECT. V.  
The Author's Apology for his handling this great Question.  
THe false ways which some have wandered in, to maintain the Propagation of Original Corruption to all mankind, being detected, our work is now to explicate that Doctrine, which seemeth most consonant to solid Reason and Scripture.  
But before we essay that, we are to inform you of one sort of learned Authors, who, because of the difficulty attending this Point, Whether we hold the Traduction or Creation of the soul, have thought it the most wife and sober way to acknowledge the Propagation of original Sin; But as for the manner How, there to have a modest suspense of our judgement, to profess a learned ignorance herein to believe That it is, though How it is so, we know not. And Tertullian, concerning the original of the soul (Lib. de Animâ) hath this known saying, Praestat per Deum nescire, quae ipse non revelaverit, quam per hominem scire, quae ipse praesumpserit. In this way of suspense Austin continued as long as he lived, thinking that this might be one of those Truths, we shall not know, till we come into the Academy of Heaven; and to this modest silence, we have one place of Scripture, which might much incline us, Eccles. 11. 5. As thou knowest not the way of the Spirit, nor how the bones do grow in the womb, etc. This Text should teach us not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to venture too far, but to observe the light of the Scripture, as they did the Pillar and Cloud in the wilderness to stand still, where that stands still; And indeed the Disputes about the Modes of things, is very intricate. The known saying is Motum, sometimes Modum nescimus, the manner of Gods working in conversion, The manner of Christ's presence in the Sacrament, what endless controversies hath it begotten? And therefore it was the King of Navarr's counsel to the Divines, when the Lutherans and Calvinists were upon pacification about the Sacrament, that they should not De modo ultra modum disputare. Now although this be good counsel, yet when heretical and erroneous opinions have invaded the Modus, than it is our duty to maintain not only the truth of a thing, but the manner of it also; What is a greater mystery than the Son of God, having his being from the Father? He that will touch this mystery with mere natural reason, doth as if the Smith should handle his live-coals with his hands and not the Tongues, saith chrysostom, yet because of the Socinians, who say, He is only a made God in time, and hath his Deity by donation; We are forced not to be content only to believe, that he is the Son of God, but also how, viz. By eternal Generation; So in the great Controversy with the Arminians about the conversion of man. It is not enough to say, we are converted by grace, but are necessitated also to express the manner How, not by a moral suasion, or per modum sapientiae only, but by invincible efficacy and power also. Thus the manner of Christ's presence, in the Sacrament was necessarily to be determined against the Lutherans. Thus it is in our point in hand, we might well enough sit down with this Truth, That original sin is communicated to every son of Adam, and inquire no further, as the primitive Church did till Austin's time, in a great measure; But when Heretics will deny the true Doctrine, because the manner is difficult to express; or when men will deny the Creation of the soul, then it's our duty in a sober manner to search into the way, how we partake of it: Neither doth the fore mentioned Text contradict this; For, though we know not how the bones grow in the womb exactly and punctually, yet we know in the general, that they do by virtue of generation; So although we know not particularly how the soul cometh to have its being in the body, yet in the general, that it is by Creation, we have had Scripture light fully to convince us therein.  
This then premised, Let us proceed to clear the Doctrine of the Propagation of original sin, and that by several Propositions, which will be as so many steps and degrees to the main Truth.   

SECT. VII.  
Propositions to clear the Doctrine of the Propagation of Original Sin by the Souls Creation.  
FIrst, We lay this for a foundation, That God doth create the soul of every man a spiritual substance. This Proposition must be the foundation-stone to build upon. That God doth create the soul immediately, you have heard several Texts attesting thereunto. So that Bellarmine was too dissident, when moved, (it seemed) by Austin, doth wave all Texts of Scripture for the creation of the soul, and so proceedeth to other Arguments. Perierius on 2 Chap. of Genes. vers. 7. giveth a better censure of Austin: for having produced some Texts for the Creation of the soul, he saith, Conatur Augustinus, sed frustra hos locos elidere. I shall add one more fit for that purpose also. The Text is 1 Pet. 4. 19 Wherefore let them that suffer, according to the will of God, commit the keeping of their souls unto God, as to a faithful Creator. Here the afflicted children of God are required, as Christ did, to commend their souls to God, and the reason is, Because he is a faithful Creator of them; So that God's Creation of them is here made an engagement to God to keep them, they being now sanctified and made holy.  
Our souls then are created: In the next place, I say, they are created Substances: This is to obviate those that make the soul only an accident, or the crasis and temperament of the humours; Galen (as Cerda on Tertull. de animâ allegeth him) in his second Book of prediction by the pulses, hath this passage, Hitherto I have doubted, what should be the substance of the soul, but by age and experience being made wiser, I dare be bold to affirm it is no other thing, than the temperament; He was not made wiser, but more absurd and foolish in this thing. Yea, there is one Dicaearchus much spoken of, that said, The soul was nothing, it was but an opinion; And the Mortalists they directly join with Galen's opinion. Who would think, that when we have the Scripture speaking so plainly about the soul, that it is a spirit, that it removeth when the body is killed, that any should be delivered up to such licentious and abominable Doctrines?  
Again, I add, God createth it a spiritual substance. This opposeth the Sadduces, who denied any spirits. It is plain by Scripture, that they are substances and spiritual ones, because they subsist without the body. Tertullian, though he doth so acutely perstringe the Philosophers about the soul, yet some of them were more sound than he, Men (saith he) have thought about the soul, either as Platonis honour, Zenonis vigour, Aristotelis tenor, Epicuri stupor, Heracliti maestor, Empedoclis furor persuaserint. It is true, some of these thought the souls to be bodies, and so doth Tertullian, and happily he might have been excused by taking body largely, for that which is not nihil, in which sense he attributeth a body to God, but that he saith the soul is not only a body, but effigiated and shaped also, yea that the souls differ in sex, which is very irrational; We may then conclude this with a saying of Numertus, That if any souls are corporeal, it is of those, who say, souls are corporeal.  
A second Proposition is, That though God doth create immediately the souls of all men spiritual substances, yet they are not complete and perfect substances, as Angles are, but the essential parts of men. Upon this Proposition depends much weight of this Truth about the communicating of original sin, for we are apt to think God createth our souls like Angels, perfect and having subsistency of themselves, whereas they are created as parts of a man, neither do they come from God any otherwise, If God should create a soul to subsist of itself, and not to be united to the body to constitute a man, that soul would not be polluted. But because every soul is created as an essential part of man, and so hath its being: Hence it is, That it cometh into the world part of Adam, and so obnoxious to that curse, which he had deserved; whatsoever then in its first being is part of man, that is partaker of Adam's sin and curse; But the soul in its first instant of being is part of man, therefore no wonder if it became polluted and cursed. The example of that miraculous Resurrection of Lazarus and others may something clear this, they were fully dead, their souls and bodies union dissolved, yet because their souls were not made perfect and pure without sin, and translated into Heaven, but by the power of God detained here on earth, that the glory of Christ might be exalted, he doth unite this soul, though with pollution to the body: Now God's uniting of the sinful soul to the body, did not make him the cause of any sin therein, Because he united it as part of that man, who yet was not wholly purged from sin. Now the reason why the soul is created, not as a perfect substance in itself, is, Because it's the form of man, not an assisting form, and therefore is not in the body, as when an Angel did assume bodies, or as a man in his house, or as a Musician useth an Instrument, but a form informing, whereby it is made an intrinsical essential part of a man: The truth of this will give much light to our point in hand, the soul is created by God, The informing form of a man, and so hath no other consideration, but as an essential part of him; and therefore seeing the man is in Adam, whose soul this is, that is thereby exposed to all the sin of Adam; Hence it is that there is some difference between the creation of Angles, and the Chaos at first, which were made absolutely of nothing, and of the soul; For the soul, though it be created of nothing, yet because a form hath an essential respect to its matter; for which cause Contarenus (as Zanchy saith) affirmed, The soul had a middle way of being between Creation and Generation; and therefore is that distinction of some learned men, that though the soul be not ex materiâ, yet it is in materiâ, God did not create it, but in the body, though not of the body, and thus far it may be said to be of man, as that he is the cause, though not of the being of the soul, yet of the being of it n this body.  
The third Proposition, The soul being thus created an essential part of a man, and the form informing of him: Hence it is, That we must not conceive the soul to be first created, as it were, of itself subsisting, and then infused into the body, but when the materials are sufficiently prepared then as the Schoolmen express it well, Infundendo creature, and creando infuditur, it's infused by the creating of it, and created by infusing; So that the soul is made in the body organised, not without it; so the Scripture, Zech. 12. 1. Who formeth the spirit of man with him, and because of the souls unon to the body when thus disposed; Hence it is that man may truly and univocally be said to beget a man, though his soul be created; for seeing man who is the compositum, is the Terminus generationis; Hence it is that man begets man, as well as a beast, though the soul of a beast be from the matter, as we see in Christ, the Virgin Mary is truly said to be the mother of Christ, though she was not the mother of his Divine Nature, nor of his soul. Thus man doth properly beget another man, though the soul be by Creation (as the matter also according to Philosophy is ingenerable) because the soul is united to the body, prepared and disposed for it by man; from which union resulteth the whole person or compositum, consisting of soul and body: So that although man be not the cause of his child's souls being, yet that it hath a being in this body, and thereby such a person produced, he is the cause of it, and by this, if well understood, you may see original sin communicated to every one, though the soul be created, In that way which the humane nature is communicated to every one: So that if we truly know how a man is made a man from his parents, we may also know how sin is thereby also communicated.  
The fourth Proposition is, Although God doth daily create new souls, yet his Decree and Purpose to do so was from all eternity; And therefore in this respect we may say all men consisting of souls and bodies were present to God in Adam in respect of God's Decree, and also his Covenant with Adam, so that although there be a new Creation, yet there is no new institution or ordination on God's part; Whereas therefore it's thought hard, that because Adam was so many thousand years ago, the soul created now should partake of his sin. The Answer is, That in respect of God's Decree and Covenant we were all present to God in Adam; There is no man hath his being De Novo, but unto God he was present from eternity; so that though the things in time have a succession of being, yet to God all are present in eternity: Not that we can say they were actually sinners, or actually justified, but in respect of God's purpose all were present, and this will help much to facilitate this difficulty, we are as present to God in respect of his Decree, and knowledge, as if we had been then actually in Adam, in which sense it's said, Omnes fuerunt ille unus homo, and Act. 15. 18. Known to God are all his works from the beginning.  
The fifth Proposition. Hence it is that the just and wise God is not to alter, and change that course of nature, because man hath sinned. It is vain to say, Why will God unite this soul to the body, when thereby both shall be polluted? For though man hath by his sin deserved that this should be, yet God is not therefore to cease of the continuing and multiplying of mankind, God doth keep to the fixed course of nature, notwithstanding man's sin; And therefore we see that even to those, who are begot in fornication and whoredom, yet even to such in that unlawful act, God giveth souls, because he will not interrupt the course of nature.  
The sixth Proposition. Adam by his first transgression did deserve that all who should be of him, should be deprived of the Image of God, and the privation of that doth necessarily infer the presence of all sin in a subject susceptible: As take away light from the air, and it must be dark; so that this Proposition answereth the whole difficulty: Adam deserved by his transgression, that all his posterity should become dead in sin; and as he had thus deserved it, so God had ordained it, and appointed it; The soul then of every one being made part of that man who is thus cursed in Adam, it becomes deprived of the Image of God, and so full of sin; So that although God create the soul naturally good, yet because part of man condemned by his sentence, he denieth it that original righteousness it once had; God doth not infuse any evil into the soul, nor is the Author of any sin therein, but as a just Judge denieth that righteousness, which otherwise the soul might have had: So that you must not look for an efficient cause of original sin in the soul, but a deficient, and a meritorious cause: So that the Sum is this, If you ask, How cometh the soul defiled, if created of God? I answer, The Meritorious cause is Adam's disobedience, by his transgression he demerited this for all that should come of him. And if you say, Who putteth the sin in? I answer, There is no efficient cause that putteth it in: It is enough that God doth justly refuse to give or continue his Image. And this being denied the soul, because a subject either of holiness or sin, when wanting one must necessarily fall into the other: Thus it is with the souls being polluted, as it is with night, there is no efficient cause of the night, only the withdrawing of the Sun necessarily maketh it: So God doth nothing positively to make the soul sinful, but according to his just appointment at first denieth that righteousness, which Adam wilfully put away from himself and his posterity: So that we may as easily conceive of every child's souls pollution by sin, as of Adam and Eve themselves. God made them righteous, but upon their transgression they became unclean and sinful: How was this? God in justice denied the continuance of this holiness to them any longer, so that they became sinful, not because God infused evil, but denied him that righteousness to them. This may fully satisfy the sober and modest minded man.  
Therefore the last Proposition is, That we cannot say, the soul being pure in itself cometh into the body, and so is infected; As if some wine should be put in a poisoned vessel, for the soul and the body do mutually infect one another, not physically by contact, but morally; For the soul being destitute of the Image of God in all its operations, is sinful, and so all the bodily actions are polluted: And then again, the body that having lost the properties it had before the fall, is a clod and a burden to the soul: Thus they do mutually help to damn one another, the soul polluteth the body, and the body that again polluteth the soul; And thus those two which at first God put together in so near an union to make man happy, are now so defiled, that both from soul and from body, the matter of his damnation doth arise. It is true, we may say inchoatively, Sin it in the body before enlivened by the soul, in which sense David bewailed his being conceived in sin, but explicitly and formally it cannot be, and therefore we are not to conceive sin in the body before the soul be united, or in the soul before the body be joined to it, but as soon as they both became man, than they are under the just curse of God, and the soul being blind, and the body same, they both fall into that eternal pit of damnation, if the grace of God deliver not.  
I may in time show how many ways the soul defileth the body, and the body again infecteth the soul (viz.) in a moral sense, and therefore let this suffice for the present; Only from what hath been said, let us turn our Disputation into Deploration, Let the head busied to argue, be now as much exercised to weep; Jeremiah wished his head was a fountain of tears for the slain of his people, and that was but a temporal death, and that of one Nation only, How much more may we desire so for the spiritual death, and that of all in the world? Say unto all Heretical Teachers, Get ye behind me Satan's, you hinder and trouble me in my humiliation: Is not the Infant new born swaddled and bound up hand and feet, and so lieth crying? A sad representation, that so God might bind every one, and send him crying to Hell: Thus original sin opened Hell, kindled the fire of Hell, there was no Hell till this was committed: Oh grievous necessity and unhappy condition we are all born in! Antequam peccemus peccato constringimur, antequam delinquimus delicto tenemur. This, even this seriously considered, should make us have no rest, till we be put into the second Adam, in whom we have Justification and Salvation.     

A TREATISE OF Original Sin.  
The Third Part.  
HANDLING The Subject of ORIGINAL SINN IN What Part it doth reside, and what Powers of the Soul are corrupted by it.  
By Anthony Burgess.  
ANCHORA SPEI.  
LONDON, Printed in the Year, 1658.   

A TREATISE OF Original Sinne. PART. III.  

CHAP. I.  
Of the Pollution of the Mind with Original Sinne.  

SECT. I.  EPHES. 4. 23. And be ye renewed in the spirit of your mind. 
COncerning our Subject of Original Sin, these particulars have been largely treated on, viz. That it is, What it is, and How it is communicated. The next thing therefore in our method to be considered, is, The Subject of Inhesion, wherein it is, in what part it doth reside, and what powers of the soul are corrupted by it. There is indeed made by Divines a two fold Subject of original sin.  
1. Of Predication, the persons in whom it is affirmed to be, and that is in all who naturally come of Adam, Christ only is excepted; And in this there is not much controversy, only the Francisean Papists opposing the Dominicans, do hotly contend, that the Virgin. Marry was by special privilege exempted from original sin, Scotus seemeth to be the first, that made it received as a kind of an Ecclesiastical opinion, whereas formerly it was but thought doubtful, or at most probable: It is not worth the while to trouble you with this, and I may have occasion ere the subject be dispatched to say, what will be necessary to it: I shall therefore proceed to that which is more practical and profitable, even to search into the seat and bowels of this original sin, that we may be fully informed, no part of the soul is free from this pestilence. To which truth the Text in hand will contribute great assistance. And  
For the Coherence of it briefly take notice that the Apostle at the 17th verse giveth a short but dreadful Description of a Gentile conversation, or the life of one without the knowledge of Christ; wherein you may observe a threefold ignorance or blindness upon all such, so impossible is it that of themselves they should ever come to see; There is a natural blindness, a voluntary contracted blindness, and a Judicial one inflicted on them by God, for abuse of natural light. These there are mentioned in the 18th verse. And in this vers. 19 we have the formidable consequence declared, That being past feeling, no remorse of conscience in them, They give up themselves to all wickedness with greediness: Oh that this were only among Pagans! But how many have this natural, voluntary and judicial blindness and obstinacy upon them under the light of the Gospel? Yea, their eyes are more blinded, and hearts more hardened, where the means of grace have been contemned, then in the places where the name of Christ hath not been known. This black condition of Heathens being described, he compareth those of Christians with it, and so we have darkness and light here set together; And this the Apostle declareth, vers. 20. But ye have not so learned Christ; Christ teacheth no such wickedness, yet because many may have a bare knowledge, and a vain empty profession of Christ, and live such Paganish lives, he addeth a corrective to his speech, which is worthy of all attention, If so be ye have been taught by him, as the truth is in Jesus. This is an excellent limitation, men may know Christ, profess Christ, and yet not do it, as the truth is in Jesus; that is not to obey the Doctrine of Christ, as he hath commanded; Christ never required that thou shouldst only make a profession of faith in him, and then for thy life, that that may be full of vice and corruption, know, if you do so, you know not the truth as it is in Jesus Christ. We have a like expression, Colos. 1. 6. where the godly are said, To know the grace of God in truth●, and Tit. 1. 1. There is the acknowledging of the truth after godliness: Oh let such hear, and let their ears tingle, and their hearts tremble, who come to Church, profess Christ, and yet run in all excess of riot! What doth any knowledge profit if it be not of the truth as it is in Jesus, if it be not an acknowledgement after godliness, thou deniest the faith, and art indeed worse than an Heathen? There is Theologia rationalia and experimentalis, as Gerson, or Theologia docens and utens. It is this later, viz. an exercised experimental Divinity, that maketh a Divine properly: Therefore Amesius his definition of Theologia is good, that it is Doctrius Deo vivendi, a Doctrine whereby we are taught to live unto God. Every wicked Christian is worse than a Pagan; But who will believe this report? Now that we may know what it is to know truth as it is in Jesus, he instanceth in a twosold effect or demonstration thereof:  
The first is, To put off the old man with the decitfull lusts thereof. This old man you heard is original sin, this must be mortified with the immediate issues thereof: So that a true knowledge of Christ doth not only cleanse the streams, but the fountain also, doth not only change the conversation of a man, but the heart, the affections, the whole man. It goeth to the root as well as the branches.  
And the second effect is in the Text, To be renewed in the spirit of your mind; wherein we are to observe the Duty, and the Subject of it. The Duty is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be renewed; We read it Imperatively, but in the Greek it is the Infinitive mood, as also the Duty to put off, mentioned ver. 22. is in the same mood, for these Infinitives do relate to the Verb, being taught as the truth is in Christ, to be taught to put off, to be taught to be renewed; If so be we conceive of those to whom Paul writeth, as converted already, than this duty of renovation, is to be understood of further increased and degrees. To be more renewed every day, for it is usual with the Apostle to write to those who are supposed to be in the state of grace, that they should be more sanctified and reconciled to God. To be renewed, is to have the mind endowed with new Properties and Qualities; for ignorance, knowledge; for atheism and unbelief, faith; for sinful and vain thoughts, gracious and holy ones, etc. So that there are two extreme errors in the expounding of this:  
1. Of the Illyricans, who as they held sin to be the substance of a man, so this renovation they must hold to be substantial, not accidental. But it's absurd to say, a man must have a new soul essentially in regeneration.  
The other extreme is of Socinians, for they holding, There is no such thing as original sin, they must needs say, That this renovation is only in regard of contracted sin, and external impiety in the life, not in respect of any inbred and inherent pollution in the mind: But this also is against the Scripture.  
The second thing in the Text, is the Subject of this renovation, The spirit of your mind. Concerning the difference between spirit and mind, many thoughts have been, but either it is an Hebraism, and is no more than the mind which is a spirit, or else spirit is taken for that which is the most sublime, noble, and also most active and vigorous in a man. Thus Job 20. 3. we have the spirit of understanding, And Isa. 11. 2. The spirit of wisdom, the spirit of counsel, and the spirit of knowledge; Yea, it is sometime applied to the vigorous and high actings of evil, as Hos. 4. 12. The spirit of whoredom; And the spirit of whoredoms, Hosea 5. 4. So that when the Apostle doth not say, Be renewed in your mind, but in the spirit of your mind; This supposeth, That what is most choice, excellent and noble, even in the rational part of a man, called for its dignity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet this is all over polluted by original sin, and so needeth a renovation: As for those who by the spirit would understand the holy Ghost, that is most absurd, For how can we be renewed in that?   

SECT. II.  
THe Text thus opened, we may see two Doctrines in the womb of it, the first implied and supposed, viz.  
1. That the mind of every man in all the choice operations thereof, is wholly polluted and stained.  
2. Because it is thus polluted that needs regeneration and renovation as well as any other parts.  
The former Doctrine is only to my subject in hand; for now my work is to show you, Wherein this contagion doth discover itself? And I shall begin with that which hath the greatest dignity in a man, and if that hath not escaped pollution, much less may we think the other parts have; And if the eye be dark, how great must our darkness be? And before we speak particularly to that, let us say something in the general about the subject wherein this original sin is seated.   

SECT. III.  
FIrst, There hath been some, who have not so much seated it in the soul, as made the very soul and substance of a man to be original sin; So that we might properly and truly say, Man was sin itself. The Author of this was Flaccius Illyricus, who in many things is to be praised for his diligence and industry, but he was of a turbulent spirit, very restless; insomuch that in his studies at first, he was so greatly tempted, that many times public prayer was made for him in the solemn Assemblies. (Vide Horned. Sum. Controu. de Lutheranismo.) This man out of great earnestness to oppose Papists, yea and the Lutheran Strigelius, who extenuated original sin, fell into another extreme, making it to be the very substance of man. It is true, Some have excused him, as thinking his opinion was sound, only his words were obscure and dangerous, for he doth often distinguish between the Homo Physicus, and the Homo Theologicus, he maketh the Theological man, as he is in such a consideration to be only sinful. But surely it is as easy to understand Epicurus his Atoms, Pythagoras his numbers, Plato's Ideas, Aristotle's Entelechias, as Illirieus his Homo theologicus in the way he layeth it down, denying all along, that original sin is an accident. This opinion made a great rent among the Lutherans, whereof some were called Substantiarii, others Accidentarii, as Coceius the Papist relateth (Coccius Thes. de peccato.) but this is to be refused with great indignation: Original sin is most intimately cleaving to us, inseparably joined to the nature of man, yet it is not the nature of man, for then Christ could not have taken our nature without sin. Though therefore it be seated in the soul, and that most tenaciously, yet it is not the essence of a man: But of this more in its time.  
Secondly, It is also a great Dispute among the Schoolmen, Whether original sin be immediately and proximely seated in the essence of the soul, or in the powers of it? Whether because it is first in the essence of the soul, therefore the understanding and will are corrupted? Or, Whether these powers are first polluted and infected by it? But this is founded upon a philosophical Dispute, Whether the soul and the faculties thereof are distinguished: And therefore I shall not trouble you with it.  
Thirdly, Some Papists have limited original sin only to the affections, to the inferior and sensitive part of a man, as if sin were not in the understanding, and reason at all, but in the affections and fleshly part only; But the more learned of the Papists gainsay this, and do acknowledge, that the mind as well as other parts is polluted with this leprosy.   

SECT. IV.  
Wherein Original Sin hath infected the minds of all men.  
THese things premised, Let us consider, Wherein original sin hath infected the minds of all men, so that in respect thereof that is to be renewed. And  
First, Horrible ignorance of God, and the things of salvation doth cover the soul of every man by nature, even as darkness was upon the face of the deep. Thus Rom. 3. you heard the Apostle pronounceth generally, There is Rome that understandeth, or seeketh after God, No, not one. Hence also Ephes. 5. 8. unconverted persons are said to be darkness in the very abstract, and that both because of their original and acquired blindness of mind upon them; What could the wisest and most learned of the world do in respect of any knowledge of Christ, if this were not revealed? for this cause it is called the Ministry, and the Gospel is constantly compared to light, and all the world is said, To sit in darkness till this doth arise; so that our minds are by nature wholly ignorant about ourselves, about God and Christ, which made our Saviour say to Peter, upon his confession, That flesh and blend had not revealed this to him: whereas then in the state of integrity our minds were as gloriously filled with all perfections, and abilities, as the firmament with slarres, there was sapience, in respect of God, science, in respect of all natural things to be known, and prudence, in respect of all things to be done; now our eye is put out, and like Samson, the Philistims can do what they please with us, for this respect it is, that every creature is better than man, they have a natural instinct, whereby they know what is proper for them, Opera natura sunt opera artis, or intelligeniae; They have as much knowledge sensitive (I mean) as they were made with at first, even the least creatures and most despicable; yea God is, maximus in minimus, most wonder full in the least things, which made Austin prefer Fly before the Sun, and that he did more admire, Opera Formicarum, then Onera Camelorum, the wise works of the Ant, before the heavy burdens of Camels: Thus all creatures have a suitable knowledge for their end in their way, only man is in horrible darkness, and is absolutely ignorant about God or his own happiness. Therefore those opinions of some, who attribute a possibility of salvation to Heathens, by the natural knowledge they have, do in effect make void Christ and the Gospel.  
Secondly, Original sin doth not only deprive us of all knowledge of God in a saving way, but also filleth us with error, and positive mistakes, whereby we have not only unbelief, but misbelief, our condition were not so universally miserable, if so be our minds were only in a not knowing, or mere privative ignorance about God: but oh the gross soul and absurd persuasions men have naturally about God The Atheism naturally that is in us, either denying or doubting about God; but especially, the false and absurd representations of God to us; It is from the error in man's mind, that Polytheisme hath so abounded, persuading themselves of many gods; yea, the idolatry that hath filled the pagarish world, and under subtle distractions hath invaded the Church also, doth abundantly proclaim original ignorance and error in us about divine things; yea, the wiser men, as the Apostle observeth, Rom. 1. They became the more foolish in their imaginations, turning the image of God into the likeness of the vilest creatures.  
But before we proceed, we must answer an Objection, that may be made to the Doctrine delivered; for it will easily be said, That the corruption hitherto mentioned in the understanding is actual sin rather than original; Ignorance, Atheism, I dolatrical thoughts of God, these must necessarily be judged actual; and if it be so, Why do we ascribe this to original? And indeed this Objection is commonly made by Papists, against the Positions and Confessions which the Protestants have made about original sin; for when they describe the nature of it, they usually instance in particulars, as horrible ignorance, Atheism, and dissidence in the mind, etc. To this the Papists reply, saying, We confound actual and original sin; yea, when we bring that famous place. Gen. 5. 6. The imaginations of the thoughts of the heart, are only evil, and that continually, to prove original sin, they reply the same thing to that Text also.  
Therefore to clear this, we are to know, that it is true, Atheism, ignorance; these are actual sins, as they are put in exercise, but yet when we ascribe them to original sin, we do not so much mean, the actual exercise of these evils, as the Proneness and propensity of the heart to them: So that our meaning is, The heart of itself is prone to all these actual wickednesses; Therefore though we name these as actual, yet you must understand them, habitually and seminally, there being an inclination to all that impiety.  
Only the reason, why we describe original sin thus, as if it were actual pollution, it is, Because that it is a principle always acting, it never ceaseth; the sparks of this lust are like those of hell which never go out; as the heart of a man naturally, never ceaseth its motion, so neither doth the evil heart of a man.  
This difficulty being removed, let us proceed to discover further actings of original sin in the mind, and spirit of man, And  
The second in order is, That incapacity, which is in every man's understanding about holy things: Divine and supernatural things are no more received by him, than a Beast doth apprehend the things of reason; We have this fully affirmed, 1 Cor. 2. 14. But the natural man receiveth not the things of God, neither can he know them, because they are spiritually discerned; you see there is no habitude or proportion between the understannding of a natural man, and spiritual things, no more, then is between the bodily eye, and a spiritual: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is one that doth, excolere animam, such as labour to adorn and perfect the soul, with the most intellectual and moral endowments that are: a Tully, a Plato, an Aristotle, these, if brought to Gospel-truth, are not so much as noctuae ad solemn, Owls to the Sunbeams; To this purpose also, Rom. 8. 7, we have not only this truth asserted, but also aggravated, where the carnal mind is said, To be enmity against God, and it is not subject to the Law of God, neither can it be. By which places of Scripture, it is evident, That the mind of man, hath an utter incapacity, as to any divine things. Indeed there is a passive capacity, as some express it, and so the mind of man is susceptible of holy truth, and such a capacity is not in a beast; as that is not capable of sin, so neither of regeneration; But then there is an active capacity, when the soul by some ability and power of its own, is able to move to these supernatural objects; and thus the understanding of the most learned in the world, cannot of itself receive it, and therefore faith is said, To be the gift of God; so that we may justly abhor the Arminians, Probitas animi, and Pia doxilitas, which they make preparatory or main part to conversion: Now there is a twofold receiving of divine Truths.  
1. Speculatively, by a bare dogmatical assent; and even thus, none by nature can receive the Truths of God; for the Pharisees though they heard Christ preached, and saw the miracles he did, yet they did not believe with so much as a dogmatical faith.  
2. There is a practical, and experimental receiving of holy Truths in the power of them, which is here called, the knowing of Truths, as they are in Jesus, and this much less are we able to receive: To the former is required the common grace of God; To this a more special one. Wonder not then, if you see men, even the most learned, naturally so brutish, so ignorant about divine things, That they have no more understanding, and apprehension about heavenly things, Oh bewail original corruption, which maketh thee so unteachable, so untractable! Why doth not every Scripture-truth, every powerful Sermon have its full and powerful operation upon thee, but because it doth not me et with a preparedand fitted subject?  
Thirdly, Adam's actual sin, which is our original imputed one, was partly this, They desired to be as gods, to know good and evil, which hath left its impression upon all: Like the Bethshemite, we desire to be looking into the Ark. The Apostle, 1 Cor. 4. 6, as he would not have the Corinthians, think of men, above that which is written, so much less of God contrary to that which is revealed: This is a great evil upon the understandings of men by original sin that now the mind is not contented with the rule God hath given it; They think it a small and contemptible matter to know no more than what may be known by the Scripture, but they affect extraordinary things; This curiosity is that which filled the Church once with so many Schoolmen and their Questions, as Egypt was once with Caterpillars. It is true, School-divinity hath its use, and so far as they deal solidly, and improve natural reason in any point, they are very admirable; but when once they fall into their useless, unprofitable and sublime Questions, where neither the Word of God, or sure reason can conduct them, than they vanish like smoke in the air: how rash are they in their Disputes about Angels? With what nice conceits have they obscured the Doctrine of the Trinity? Insomuch that we may see much of original sin in them, inclining and hurrying of them to a bold and venturous determination of such things, which God hath not manifested; so that none of their seraphical, sublime, or angelical Doctors, could begin their Disputations, as John his Epistle: That which we have seen, we have heard, and our hands have handled; 1 Joh 1. 1. Though therefore the Schoolmen have in somethings their great use, yet in their difficult niceties, which are but as so many cobwebs, there they are as much to be slighted; as one king did a man, who boasted, he could stand at a distance and throw a grain of corn through the eye of a needle. Again this original curiosity of the mind, venteth itself in all those Magic Arts and Witchcrafts which have abounded in the world; as also in judiciary Astrology, and such deceitful impostures, men affecting, as Adam did, to be like God, to be able to declare the things that are to come. Act. 19▪ 19 They are called, curious arts. Furthermore this curiosity of the mind is seen, in nauseating and disdaining known things, and what are already discovered, and ambitiously thirsting to find out some Veritas incognita, as others have done Terra incognita, To bring such new things to the world, that were never known, or heard before: It's from this sinful curiosity, that men forsake the good Truths of God, and run after heresies, errors, and whatsoever hath novellisme in it: so that he, who would examine himself about his regeneration, must look to the renovation of his mind in this particular, as well as any other.  
Fourthly, Original sin discovereth itself in our minds, by the vanity that they are filled with, 1 Cor. 3▪ 20, The Lord knoweth the thoughts of the wise, that they are vain; If the thoughts of wise men (without the Scripture) be vain, how much more of men, who have no more than natural ability? And certainly this must needs be a very heavy censure upon man, that he who hath the best parts, the greatest understanding, yet till grace sanctify, he is but a vain man; His mind is a vain mind, his understanding is a vain understanding; many ways the vanity of it might be discovered, as thus, The understanding of man is naturally more affected with pleasing things, then with solid and sound Truths; it is more affected with words, language, jests, and merry tales, then with that matter which tendeth to spiritual edification; Is not this a great instance of the vanity upon our minds? to regard leaves more than fruit, chaff more than good seed, pictures and shows more than substances: whence ariseth that delight in embroidered language, in plays and Comedies, and in Romances, and such bubbles, and empty vapours, but from a vanity upon man's mind? To be pleased with stories, and merry tales, more than a powerful and divine Sermon? Is not this, because man's mind is vain? Since man's fall, as the will, though a noble part of the soul, yet doth act dependently and slavishly to the sensitive appetite; we will not what is good, and the acceptable will of God, but what our sinful affections suggest to us: so the understanding, though the satred faculty, (as it were) of the soul, yet acts dependently on the fancy, and so what tickleth and pleaseth that, the mind also is most affected with. Austin did much confess and bewail this vanity of his mind, whereby he did disdain the simplicity of the Scripture, and desired to hear that eloquent Ambrose, not out of love to matter, but to words; This is a childish vanity, like Children that delight in a Book for the pictures that are in it, not the matter contained therein. This vain mind hath sometimes affected both Preacher and Hearer, what applauded Sermons have there been, and yet nothing in them but descanting upon words, and affecting a verbal pomp, being like the Nightingale Vox & preterea nihil, like Puppets stuffed with bombast, having no life at all within them? and all was accounted prating that was not such a wordy preaching. And, truly, this vanity hath much infected the mind of hearers; men coming to the Word preached, not as to hear the Oracles of God, with fear and trembling, but as to the Schools of oratory, looking to the powdering of their words, and the dressing of the language, as much as to the setting and ordering of their own hair; Is not this a great evil and vanity, thus to regard the healing of the finger, when the heart is deadly sick? If thy mind be renewed in this, it will also appear, and for that vanity, there will be solid gravity.  
Fifthly, Original sin filleth the mind with exceeding great folly; So that no man born a natural fool is more to be pitied, than every man who by nature is a spiritual fool. Those conceited wise ones of the world, who condemn the godly for a company of fools, they are fools in the highest degree, as may easily be evinced: If so be (Job 4. 18.) God is said, To charge his Angels with folly, (and that, as some expound,) even the good Angels themselves, because that wisdom they have comparatively to Gods, is but folly; how much more is this true of man fallen, who hath lost that wisdom God once bestowed upon him? If you ask, Wherein doth a natural man's folly appear? Truly in every thing he doth, Eccl. 10. 3, His wisdom: faileth him, and he saith to every one, he is a fool; Every oath, every lie, every drunken fit proclaimeth a man to be but a fool; If he had the wisdom of God's Word he could never do so; especially the folly of man by nature is seen these ways.  
1. In making himself merry with sin. It is jollity and sport to him, to be fullfilling the lusts of the flesh, and is not this folly, to be playing with the flames of hell? as you see fools go laughing to the stocks, so do they to hell, Prov. 10. 23, It is a sport to a fool to do mischief; herein than thy foolish mind is seen, that thou canst laugh and sport it so in the actings of sin, which are the preparatoryes to those everlasting burnings in hell.  
2. Thy folly by nature is seen, In preferring a creature before God; what is this but the fools babble before the Tower of London, as the Proverb is? yet this folly is bound up in every man, till grace make him wiser; he loveth the creature more than God, he had rather have a drop then the ocean, earth then heaven, dirt then gold; Is not this greater folly than can be expressed? yet till regenerated, such a fool thou art, though thou art never so wise in thy own conceit.  
3. We are naturally foolish, In that we attend only to those things that are for the present, and never at all look to eternity; becoming herein like bruit beasts, that regard only what is before them. Moses doth in the name of God wish, Oh that my people were wise (Deut. 32. 29.) that they would understand their latter end! It is wisdom to look to the future; hence they say, Prudens, is, qussi porro videns, he seeth a far off; but take any natural man, doth all the wisdom he hath, ever make him to attend to eternity? what will become of him at the day of judgement? now he is at ease, and in good liking, but what shall he do, when that great day shall come? he is far from Hierem's temper, thinking he heard always that terrible noise sounding in his ears, Arise and come to judgement; Oh thy folly then! who dost in effect say, Give me that which is sweet here, though hereafter I be tormented to all eternity.  
4. Thy folly is abundantly discovered in this, that thou takest no pains to know the best things, the chiefest things, the things that most concern thee. Naturally thou knowest nothing of God, or Christ, or the way to heaven, which yet is the proper end for which God made thee; if folly did not reign in thy understanding, thou wouldst not be so careless herein: Thou art careful to know how to live in this world, but not how to live eternally in the world to come; Thou knowest how to buy and sell, how to plough and sow, but knowest not the principles of Religion, which must save thee, Doth not this proclaim thy folly?  
5. Original sin is discovered in our foolish mind, By the inconsiderateness that it is guilty of. It's want of consideration that damneth a man. Intellectus cogitabundus est principium omnis boni, Psal. 50. Oh consider this, ye that forget God Did a man consider the majesty of God, the dreadfulness of hell, ●he shortness of the pleasures of sin, the mortality of the body and the immortality of the soul, How could he sin? This foolish inconsiderateness maketh man, though mortal, to procrastinate his conversion, he is always beginning to repent, beginning to reform, Inter caetera mala, hoc habet stultitia, se●per incipit vivere.  
6. Not to enlarge in this, Thy folly in thy mind is seen, By thy imprudence and injudiciousness; Thou dost not judge godliness, the favour of God and grace, better than the whole world; as the child thinketh his nut better than gold, Sapiens est cui res, sapiunt prout sunt; if thou wert wise, things would savour to thee as they are, earthly as earthly, heavenly as heavenly; so that the folly of man naturally is seen in this, that he savoureth not the things of God, he hath no judgement to esteem of the true pearl, and therefore will not part with the least thing to obtain it.  
Sixthly, The mind hath lost its superiority in respect of the other parts of the soul, and its subordination to God; both which were the great perfections thereof; For superiority and preeminency, the mind is now debased, and this light is put now, not under a bushel, but a dunghill. God endowed man with understanding, that it might be like a Queen in the soul, directing and ordering all actions to true happiness, Though the will be chief in power and efficacy; yet the understanding is in direction and counsel; Insomuch, That the will is called caeca potentia, a blind power of the soul, being essentially subordinated to follow the dictates of the understanding; and if the will be thus subordinate, that is called a rational power participatiuè, though not formaliter: no wonder then if the sensitive and affectionate part of a man, his love, his grief, his anger, these were not to rise or stir, but as the understanding did give orders to them; Thus was the understanding of a man placed in him, as the Sun in the Firmament, to give light to all the powers of the soul; but now by original corruption it's dethroned, it's ejected out of its power, and is made a servant to every lust that reigneth in the will, and the affections; hence it cometh about, That whatsoever a man's corrupt heart carrieth him unto, presently the mind of man, being like a bribed advocate, pleadeth for the lawfulness and the necessity of it. It is true indeed, we have a rule in Divinity, Nem● potest credere, quia vult, No man can believe a thing to be true, merely because he will, but yet the will and affections can so divert the understanding, or put mists and pretences before it, that now it's become like the Sun in a foggy misty day, that cannot put forth its light: so that if you do ask, What is the true original cause of all heretical opinions, and corrupt practices? you may say, It's because the mind doth not keep up its primitive power. As the reason given in the Judges, why so much Idolatry and other wickedness was committed, was, because there was no King (no Governor) in Israel, every one did that which was right in his own eyes. Thus if you ask, Whence is that confusion in a man's opinion, in a man's practices? It's because the mind of a man is degraded, the will is carried out to what it listeth, every sinful affection and passion doth what it pleaseth; So that whereas all our affections and actions should have their first rise from the guidance of the mind; Now our lusts and affections do first move, and then the understanding is employed to defend and excuse the lawfulness of them: Oh then bewail this sad desolation come upon thee! Thy mind and judgement are become slaves and vassals to every unlawful way, to plead for that, to defend that, to excuse that: Thus (as the Scripture) when it speaketh of a civil desolation, making a confusion upon the Governors thereof, saith, The heavens are turned into blackness, or, The Sun and Moon into blood; so it is now upon the face of a man's soul; if reason and judgement were strong enough to do their office, there would not be that insolency of the affections, and rebellion in our wills, which doth now wholly overpour us.  
The second thing in this particular is, The subordination of it to God, and to his Rule. The mind of a man did then wholly follow the Rule God had prescribed it. To believe, to think, to judge, as the Rule was, but now it's become heretical. It's prone to choose an opinion of its own, a Doctrine of its own; Although the word Heresy in itself, signify neither good or evil, and therefore in Eusebius, Constantine applieth it to the Christian Religion, calling it heresy, as Tertullian doth the Christian Religion Secta, a Sect; yet in Ecclesiastical Writers, if not constantly in the Scripture, it is used in an ill sense, and signifieth an election or adhering to a way of our own devising, and not that which is commanded by God. Tertullian calls Adam's sin heresin, because committed of his own choice against God's will: Insomuch that though there may be many particular causes of heresies, as ignorance, pride, discontent, covetousness, and such carnal principles; yet the main is, that proneness in the mind to lift up itself against God and his Rule, having lost its primitive subordination to God. This want of subordination to God and the Scriptures, is notably seen in Heretics, who when they perceive Scripture against them, rather than submit, they will be guilty of Scripture-slaughter, as Tertullian called it, Martion (saith he) cometh not with Stilo sed Machara, draweth his sword, and detruncateth a great part of Scripture: Others, though not so audacious, yet because they will not submit, do not Materiam ad Scripturas, but Scripturas, and Materiam accommodare, not submit their opinions to the Scripture, but the Scripture to their opinions. Valentinus openly professed, He did amend the Gospel.  
Seventhly, Herein is original corruption greatly depriving the mind of a man, In that it maketh a man pro●e to deceive and cozen himself, so that sin is presented as sweet or profitable, and good to be embraced, holy things are presented as difficult and irksome; Especially this self-deceiving is seen in the judging of ourselves good and right, when indeed we are abominable and loathing to God; Whence is it that every man's ways are clean in his own eyes? Whence is it that every man is a Pagmalion in love with himself, or rather a Pharisee to justify himself? Yea, as it is, Psal. 50. 21. They judge of God like themselves, loving what they love, pleased with what they please: As the Ethiopians, though Christians, yet worshipping the Virgin Mary, paint her like a Blackmore, because they are black: Now what a fearful pollution is this, to deceive ourselves about God, about sin, about godliness, our own souls? So that when we can have a pretence, or a colour to justify ourselves, than we rejoice: This self-deceiving is often taken notice of by the Scripture, 2. Pet. 2. 13. Gal. 6. 3. 1 Cor. 6. 9 & Jam. 1. 22. it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deceiving your own selves, putting a fallacy, or a false syllogism upon ourselves; And indeed it might be easily showed, how many false syllogisms a man imposeth upon himself; Doth not Presumption argue à divisis ad conjuncta, from the means divided, yet to obtain the end? Yea, in every prayer, in every religious duty the natural man taketh, Non causam pro causâ, because he performeth these duties, he thinketh he serveth God, whereas it is not an holy principle, or gracious motive putteth him upon them, but formality, customariness, or some other inferior motive; Thus every natural man deceiveth himself by false causes, he thinketh he reputes, he loveth God, he hath a good heart, he shall be saved, when alas all this while thou art deceived, and deceiving of thyself; Mourn then under this native-pollution, that thou art so deceived in all things about thyself, about the work of grace, about what is flesh, and what is spirit, that thou art deluded in all things, and takest counterfeit for that which is true and genuine. Under this head we may comprehend all that craft and subtlety in men (as in the Jesuits) to maintain Idolatry or Heresy; For the Devil as at first, so still he delights to use Serpents, because they are more crafty than others; The craft also in man naturally to do mischief, (for which they are compared in Scripture to Foxes,) doth declare, how original sin hath all over infected the mind.  
Eighthly, The great pollution of original sin upon our minds is seen, In the proneness to vain, idle, sinful and ●oving thoughts, so that these do discover an unclean fountain of the heart more than any thing. Whence do these sparks arise, but from that furnace of sin within thee? The Air is not fuller of Flies; Egypt was not fuller of Frogs, than every man's heart is naturally of idle, vain, foolish and impertinent thoughts; Thoughts, they are the immediate product and issue of original sin; The first born, they are streams that come immediately from the fountain: Now certainly, if a man had by nature an holy sanctified mind, he would also have holy and sanctified thoughts. Think you that Adam in integrity, or the good Angels are troubled with thoughts as we are? For all the while a man is natural, he never had a good thought in him, he might have a thought of good, but not a good thought; For as every Cogitatio mali, is not Cogitatio malâ. We may think of evil to abhor and detest, and this thought of evil is good; So in a natural man, though he may have a thought about good, yet it is not in a good manner, and therefore evil, though the object matter be good; What then will prostrate thee, and make thee lie grovelling upon the ground, loathing thyself, if this do not? Amongst the millions and millions of thoughts which thou hast, there is not one, but it is either vain, proud, idle, or impertinent; yea our thoughts are not in our own power, no more than the birds that fly in the air, but they arise antecedently to our own will and deliberation; And certainly, if vain thoughts be such a burden to a regenerate man, if they do captivate and enthral him, which made one cry out, Libenter (Domine) bonus esse vellem, sed cogitationes meae non patiuntur, I would gladly be good, but my thoughts will not suffer me; No wonder, if to the natural man, who is under the power of original sin, that sinful thoughts hurry him away without any resistance.  
Ninthly, Original pollution doth greatly defile the mind of a man in the mutability and instability of it? Insomuch that the judgement of every natural man, destitute of true light and faith, which doth only consolidate the soul, is like a reed shaken with every wind; he is mutable and various, ready every day, or every year to have a new Faith, and a new Religion; This maketh the Apostle inform us, That one end of the Ministry, Ephes. 4. 14. is, That we be not carried away with every wind of Doctrine; Such empty straws and feathers are we, that any new opinion doth presently seduce us; and therefore the Scripture doth press a sound mind, and an heart established with grace, which is the special preservative against such instability. Aquinas maketh this the reason of the good Angel's confirmation in grace, and that they cannot now sin, because such is the perfection and immutability of their natures, that what their understanding doth once adhere unto, they cannot change. Indeed it is thus with God, that his knowledge is unchangeable, but there is no reason to attribute this to Angels, and therefore their confirmation in good, is not so much to be attributed to any intrinsical cause in themselves, as to the grace of God establishing them; But how far short was man newly created of such immutability? How much more than man fallen? From this pollution it is, that we have so many apostates, that there are Seekers, that there are so many Neutrals, that there are so many who think any, in any Religion may be saved. It is true, there may be a just cause of changing our minds in Religion, as when educated in Popery, or when we have received any heretical opinions, but I speak here of that instability which is naturally in the mind of a man, that though he be in the truth, yet there is a proneness to desert it, and to discover much lenity in the matters of Religion. The Remonstrants go too far this way, commending this sinfulness under the name of modesty and humility, and therefore, though in Fundamentals they will grant we may say, This our faith is, This we do believe, yet in other points (which though not fundamentals, yet the errors about them may greatly derogate from the glory of Christ and his grace, as also much prejudice the consolations of those who truly fear God, as their opinions do.) They commend those expressions, Ita nobis videtur, and Salvo meliorum judicio. It is our sententia, not our fides: Now if this were said only in some points, disputed amongst the Orthodox, that are at a great distance from Fundamentals, it might be received; but they extend this further, if not to the foundation-stones, yet to those that immediately join to them, and so do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, remove such things that will in time endanger the whole structure of Christianity, and so from Remonstrantisme proceed to Socinianism, which is adificari and ruinam, as Tertullian expresseth it (De praesc.) Such an edification many unsettled spirits meet with.  
Tenthly, Original sin doth pollute the mind of a man with pride and vainglory, so that he is easily puffed up with his own conceits, and altogether ignorant of his ignorance. The Apostle Col. 2. 18. saith of some, Vainly puffed up with a fleshly mind. This Tumour, this Tympany in the mind hath been the cause of most heresies in the Church. The Gnostics boasted in their knowledge, and had their name from it. The Eunomians did vainly and blasphemously brag, That they knew God, as well as he knew himself. And some in these later days have not been afraid to compare themselves above the Apostles for gifts and illuminations. So that whereas every one should with wise Augur, say humbly, I have not the understanding of a man, I am more brutish than any man: Or with Austin, when one admiring his learning used this expression, Nihil te latet; he answered again, Nihil tristius legi, because he knew the falsehood of it, because of his ignorance even in innumerable places of Scripture: They equalise themselves to Angels, yea to God himself. This pride, this self-conceit is a worm bred in the rose, and the more parts men have, the more doth this disease increase. Matthew Paris relateth of a great Scholar, much admired for his learning, who in his Lectures once in the Schools, proving the Divine Nature, and also Incarnation of Christ with mighty applause, did most arrogantly say, That Christ was beholding to him for this Dispute, that he owed, as it were his Divine Nature to his learning, as if he had not been God, if he had not proved it; upon which blasphemy he was immediately stricken with ignorance, and such sottishness, that he was afterwards taught the Lords Prayer by a little child. This pride of mind is worse than all other pride; And certainly that is a great effect of original sin upon us, that we are apt to take such contemplative delight about our own notions and apprehensions, being therein guilty of spiritual fornication. This pride of mind is seen also in owning and defending even the truths of God, not as his, but as they are our own opinions, out of which we may raise our own glory, whereas truth is not mine, of thine, or a third man's, but the Lords, Cave ne privatum dixeris ne à veritate privemur.  
Eleventhly, Original sin polluteth the mind in regard of the difference and diversity of thoughts and judgements of men in the things of God. Had Adam continued in the state of integrity, all had been of one mind, of one way: In Heaven also, when all imperfection shall be done away, they shall all think and speak the same things; but now there are divisions and different ways in Religion, one admiring that which another condemneth, which proclaimeth that man hath a Babel upon his understanding. It is no wonder, that among Philosophers there were such infinite Sects; for if you view that part of the world which owneth the Christian Religion, what varieties, what differences, what oppositions are there, and that though we have the Scripture to guide us? This doth evidently manifest, That the mind of man is filled with deep pollution by original sin.  
Twelfthly, The horrible pollution of the mind is seen in its aptness to receive all the Devils impressions and delusions, so that the most horrid and dreadful blasphemies that can be imagined, have yet been entertained and broached by some men. Now the Devil could never possess the mind of a man so, but because of this original corruption. Some there were called Caiani, that boasted of Cain, and commended Esau, yea Judas, and that he did not sin in betraying Christ. Some have called the holy Trinity, Triceps Cerberus. Some have thought themselves Christ, and the Spirit of God. Now how could these devilish delusions be ever believed, if the mind had been free from sin? The Enthusiasms; The Revelations that the Monasterii Anabaptis, as also John of Leiden pretended to, upon which they acted resolutely and violently, may abundantly teach us, what monstrous births the mind of a man will deliver, if left to itself: So that what is said of the Devil incubus, bodily, is much more true of the mind: What will not the understanding of a man believe, and be resolute for, when it hath once, (Pleniorem gratiam à Diabolo) obtained more of the Devil's grace, as Tertullian speaks ironically of some Heretics, De praesc.  
Thirteenthly, In this is original pollution discovered, that the knowledge we have, and the light we enjoy▪ whether imbred or acquired, without God's grace we are the worse for it; So that our understanding in us is but like a sword in a mad man's hand, by it we fight against God, and set with all enmity against divine things. The more knowledge without grace, the greater opposition to Christ. The learned men very often have been the Patriarches of all heresies; They brought in a Stoieum, Platonicum, Dialecticum Christianismum, as Tertullian speaketh; They brought in a Platonical, an Aristotolical Christianity: Insomuch that Religion hath suffered far more from unsound learning than ignorance, though indeed sanctified learning hath been greatly instrumental to propagate the Kingdom of Christ.  
Lastly, The mind is polluted and weakened by original sin, even in the knowledge of natural things: Insomuch that there is little or nothing known certainly by us; Our knowledge cometh in by the senses, and they (as Philo alludeth) like Lot's children make their father drunk, they hinder us of true knowledge. The Academici thought nothing was known certainly in natural things; And Cerda on Tertullian makes Lactantius and Arnobius to incline to that opinion; Certainly, our knowledge in natural things is very weak and confused. The Devil indeed, though he hath lost all spiritual knowledge, yea, and (as some say) is wounded much in his natural abilities, yet still he retaineth much knowledge, called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but man hath a body that doth much clog and press down his soul, and hence his ignorance is greater.  
Thus we have in a short Table represented the manifold pollution upon man's understanding by original sin; more particulars happily might have been instanced, but these may suffice to make us astonished and amazed at ourselves: Oh how incurable art thou when thy mind is thus defiled! that is the watchman in thy soul to keep off all sin, and if the watchman be blind, how hopeless is it? It's this that makes such an obstruction in conversion, which is wrought first upon the mind; while therefore that ignorance, that folly, that unbelief reigneth there, no Ministry, no Preaching doth any good: Oh that thou didst know thy ignorance, what a beast thou art! How foolish and destitute of all true wisdom? How quickly then wouldst thou spread out thy arms to receive Christ in the fullness of his Offices? Yea it's the corruption on your minds that makes you not able to understand even this Sermon: Oh then be as those blind men, crying and praying, Lord, that we might receive our sight!    

CHAP. II.  
Of Original Sin polluting the Conscience; Setting forth the Defilement of Conscience, as it is quiet, stupid and senseless; And also when it is troubled and awakened.  

SECT. I.  TIT. 1. 15. But even their mind, and conscience is desiled. 
HItherto we have been discovering original sin, as seated in the understanding, the Metropolis (as it were) of the soul. We now proceed to manifest it, as polluting the Conscience of every man by nature; and certainly this is more lamentable and dreadful than the former; For if the understanding be amongst the other powers of the soul, as gold amongst other metals, conscience is the pearl or diamond in that gold; If the understanding be the eye of the soul, conscience is the apple of the eye: who would not think that our conscience like Job's messenger had escaped in the fall of Adam, bringing us tidings of all the spiritual loss we had thereby, only that was not hurt, but this Text will inform us, That from the head to the sole of the feet (as it were) there was no place free, but that we are totum unlnus, so many Lazarus', not one place without these spiritual ulcers.  
For the understanding of the Text, we may take notice, that Titus exercising his ministerial office now at Crete (whether as a settled officer and Metropolitan, which some highly contend for, or rather as a temporary and extraordinary officer, an Evangelist, is not here to be disputed.) Paul writeth this Epistle to him concerning his end, why he left him there, and also exciteth him to a lively performance of his office, especially in a sharp and severe rebuking of them, because of their doting still about Jewish fables and ceremonies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, clearly without ambiguities, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so Varinus, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so Hesychius, or cuttingly (as it were) to go to the bottom of the putrified sore, that no unsound core be left behind, so Illyricus. And to evidence the crime of the Cretians the more, he brings a testimony from Epimenides, whom he calls their Prophet by way of conception, for they esteemed him so, sacrificing to him, for he pretended in furious fits to be like one acted with a divine spirit and rapture. Now this famous brand he stigmatizeth the Cretians with, That they were always liars, etc. And although Epemenides, being a Cretian, it might be retorted that he lied in saying, The Cretians were liars, yet the speech is to be understood not of every one, but of the general part, and therefore the Apostle saith, This witness is true; From whence Aquinas gathereth, That wheresoever there is any truth, a Doctor in the Church may make his use of it, because all truth is of God. The use here is not so much for confirmation, as conviction; if you ask, Why must these Cretians be so sharply rebuked for their Doctrine about Jewish Ceremonies, seeing Rom. 14. The Apostle doth there prescribe another deportment to such (viz.) of for bearance and condescension? The Answer is, Those that are there spoken of, were such as did err out of infirmity and weakness, but these in Crete were such as did obstinately and pertinaciously defend these false Doctrines, therefore they must be severely dealt with, yet the end of this censure is medicinal, That they may be sound in the faith, all error is a sickness and a disease.  
The Apostle having thus informed about Titus his duty, he proceedeth to some Doctrinal Instruction about those erroneous opinions, instancing in one, which was greatly controverted in the Infancy of the Church, and that is about the choice of meats and abstinence from them. To obviate any corrupt Doctrine herein, he layeth down this weighty Proposition, To the pure all things are pure, that is, to such who are sanctified by the Christian saith, and are rightly instructed in Christian liberty, all things (viz.) of this kind (not adultery, fornication, or such sins) are pure to them, they may lawfully use them: Every creature as the Apostle elsewhere, being sanctified by the Word of God and prayer. This Truth he amplifieth by the contrary Proposition, To the defiled and unbelieving, nothing is pure, this is more than if he had said, All things are unclean, for that might have been limited, as in the former to things of this kind, but saying, that nothing is pure to them, is signified hereby, that all is pitch (as it were) that the, touch; That like a Leper, even good things do not purify them, but they defile them: And then you have the cause and fountain of this, Even their mind and conscience is defiled; No wonder the streams are polluted, when the fountains are: By mind, is meant the speculative part of our understanding, by conscience, the practical part; and therefore having spoken of the pollution of the former, we now proceed to the later.  
This Text is deservedly brought by Protestant Authors to prove, that all the actions of unregenerate persons, and much more of Infidels, are altogether sin, that there is not one truly-good action to be found amongst them, and that because the mind and conscience is thus all over polluted. The Popish Interpreters, because they are for the Negative, yea some going so far, as to plead for the salvation of Infidels, though without the knowledge of Christ, do limit the Text too much, as if it were only to be understood of those whose minds were not informed with true knowledge, nor their consciences rightly guided in those Disputes about Judaical Ceremonies, as if to such only all things were unclean; but although these persons gave the occasion, yet the Apostle maketh an universal Proposition, and therefore he doth not only say, the defiled, but unbehevers, which comprehends all those that have no true knowledge of Christ; and the reason is univocally belonging to every one, for every man's mind and conscience without saith is polluted, and cannot please God.  
The Fountain thus cleared, this stream of Doctrine floweth from it, (viz.)  
That the consciences of all men by nature are polluted and defiled; Even their mind and constience (saith the Text) signifying by that expression, that there remaineth no hope (as it were) for them, when the foundations are thus removed. To this defiled conscience in Scripture is opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good conscience, 1 Pet. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 3. 9 a pure or clean, and that by the blood of Christ, Heb. 9 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 13. 18, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 24. 16. And this kind of conscience only those that are regenerate have: But an evil conscience is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as here in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Heb. 9 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 4. 2. There is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a weak conscience, but that the godly may have. The conscience were are to treat upon is the defiled one, and that not so much as made more impure and sinful by voluntary impieties, as what it is by nature in every one; And before we come to demonstrate the pollution of it, it is good to take notice of the nature of it. The New Testament useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about thirty times, and that for conscience. In the Old Testament the Hebrew word Madani is once rendered, Eccles. 10. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but most commonly that which in the New Testament is called conscience in the old is called Leb, the heart of a man: So Davia's heart is said to smite him, apponere ad cor, and redire, and cor, are nothing, but the acts of conscience, and thus sometimes in the New Testament, 1 John 3. 20. If our heart condemn us. It's observed that the first signification of the word Leb, is a conspersion, or meal sprinkled with water: Thus the heart of a man is a lump (as it were) watered and sprinkled with some common principles and apprehensions about God, and what is good and evil: As for the nature of conscience itself, it is not good to be too nice in Scholastical Disputes about it, remembering that of Bernard, There was Multum seientiae, but param conscientiae in the world. It's disputed, Whether conscience be a power or an habit, or an act only? that it is not a power Aquinas proveth, because that can never be removed, or laid aside, or changed, whereas conscience may; Some say therefore it's an habit, others, as Aquinas and Dr Aims, answering Mr Perkins his Objection, Why it cannot be an act, that it is an act? But certainly, as scientia is sometimes taken for that which is by way of a principle or habit in man, and sometimes for that which is by way of act; So also it is with conscience, it taketh into its nature both that practical habit (called by Aristotle, Intellectus, or the habit of first principles) and also the actual application of them, for if conscience were not habitual, as well as in act; There were no conscience in men when they are asleep, which yet cannot be denied unto regenerate persons: So that as in Scripture, saith and love are taken sometimes for the habit of those graces, sometimes for the acts of them; so also conscience is taken both for the principle, and the act itself; For to the acting of conscience there is required (as all observe) a practical Syllogism: Thus, Whosoever is a fornicator, a drunkard, a curser, cannot inherit the kingdom of God: But I am such a sinner: Therefore I cannot inherit the kingdom of God. Or on the contrary, To him that believeth, and is of a broken contrite heart, pardon of sin is promised: But I believe and am of a broken heart: Therefore to me pardon of sin is promised. Thus conscience is well called the practical understanding, for whereas the speculative hath for its object, that which is merely true; this looketh upon it as ordinable to action, as such a truth is to be brought into particular application. To every acting then of conscience completely, there is required a Syllogism, either interpretative or formal; And as Dr. Ames saith well, Conscience in the major Proposition is Lex, in the Assumption it is Testis, in the Conclusion it is Judex. In the first Proposition, there it is by way of a Law, dictating such a thing to be true; In the Minor it is a Witness, bearing witness either against or for ourselves; And lastly, it is a Judge passing sentence according to the premises; And in that it is called conscience it doth relate to another, a knowledge with another, that is either ourselves; so that conscience in its actings is conceived as a person, as it were, distinct from us, and so that witnesseth with our hearts, what we are, and what we have done; Hence if a man's conscience lay a sin to his charge, though all the world free, him, yet he beareth guilt and terror about with him, Quid proderit tibi non habere conscium habenti conscientiam, or else, which is more probable, it is called conscience, or knowledge with, in respect of God: So that in the actings of conscience, there is a sense and apprehension of the knowledge of God, and his presence; Therefore conscience doth always bear some aspect to God, this God will see, this God will punish, this God hath forbidden, and therefore let me betime take heed how I do it; So that while conscience hath any stir and vigorous actings there is some hope in a man. Although it be thus generally received by all, that conscience belongs to the understanding, yet Durand makes it something probable (Lib. 2. Distinct. 39 Quast. 4.) That if it be not the will, yet the will is necessarily included in the workings of conscience, so that conscience doth denote understanding and will also; For that act of conscience which is called remordere, to bite and sting a man, to make him grieve and be sad upon the committing of sin, must flow from the will.  
Secondly, Although man hath lost the Image of God, and be thus all over polluted, Yet he hath not lest, neither his soul, or the faculties thereof with some imbred principles both speculative and practical, which can no more be separated from the soul, than the beams from the Sun. Hence that habit of practical principles, such as, that there is a God, that he is to be worshipped, that Parents are to be honoured, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à conservando, because these are kept and preserved still, or rather as Martinius in his Lexicon out of Hierom, because these do instigate and incline to keep us from sin in our actions. The Scholmen commonly call it Synderisis, and say, It is as much as con-electio, but this is, because of their ignorance of the Greek tongue. These Relics of God's Image are lest in us still, even as after some great fire of a stately Palace, there remain some sparks long after; or in the demolishing of glorious Towns, there will some rudera, some remnants appear of such a building. It is true, This is questioned by some, Illyricus out of his vehement desire to aggravate sin, denieth there is any sense or knowledge of a God left in a man more than in a bruit, and endeavoureth to answer those places of Scripture, which are brought to prove those common principles, or implanted knowledge in a man by nature. The Socinians also, (though ploughing with another heifer) do deny any implanted knowledge by a God, but that it comes by same and tradition: On the other side Pelagians, Arminians, and some Papists fall into another extreme, for they hold such principles about God, and what is good, that they may be light enough to guide us to salvation. It is not my work now to examine either of these, for the truth is between these two. There are some implanted practical notions in us about God, and what is good, against those that err in the defect, and yet they are no ways able to conduct to eternal happiness against those that err in the excess. To prove this will be to anticipate myself in the protract of this Discourse about original sin; Therefore here only we take it for granted, That there are such principles, as also a conscience to discern between good and evil, which though it be greatly polluted, Yet this candle of the Lord, (as it is called, Prov 20. 27. searching the inward things of a man) is not quite extinct, Whether these common principles, are naturally propagated as the body is, (as the Lutherans say, who hold the Traduction of souls from parents) or, whether they are De Novo created in the creation of the soul, as the dissentient party from that opinion must hold, is not here to be debated, we may conclude, That the soul hath a natural testimony in itself about God, and therefore in sudden calamities doth immediately cry out to him, which made Tortullian say, O anima naturaliter Christiana!  
Thirdly, Because conscience doth thus witness with God, and as it were in God's stead; Hence it is, That is hath such a command and power over a man, that we must not go against conscience: We may go against our wills, against our affection, but we must not go against our consciences, no not when they are erroneous, and though they dictate sin, as Rom. 14. ult. Whatsoever is not of faith is sin; and be that doubteth, is condemned; conscience is but an inferior Judge, God and the Scripture are superior to it; so that when conscience prescribeth any thing, and we come to know it is against God's Word, than we are to reject it, as the inferior Magistrates command is made void, when the superior doth countermand; but while the practical dictate of conscience doth abide, and we know not that God doth forbid it, than we must not go against it; and the reason is, because it witnesseth to our apprehension with God; and therefore to go against it, though it may not be materially a sin, because in an error, and in a delusion, yet formally it is, because we contemn God and his Authority over us: The very Heathen could say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conscience is a God to every man. It is true, that Atheistical Writer, (lib de Cive.) As he doth most profanely determine, That it is a seditious opinion, to hold faith and holiness are supernaturally infused and inspired; so also to hold, that to discern between good and bad, just and unjust, is a duty belonging to the conscience of private men, in what they are to act. What is this, but to reach men Atheism by art and precepts? As Logic and Philosophy are taught, and doth it not condemn the whole Doctrine of the Gospel, as being incompatible with obedience to Magistrates. Seeing then that conscience is thus left in a man with so great power and authority, seeing by it, good is to be done, and sin avoided, the pollution of it will be the more dreadful, and lamentable: what hope is there of man's power to convert himself to God, when the conscience is thus wasted by sin? If the watchman be blind, if the witness be dumb, if the judge be corrupted, How can any saying reformation be upon us? If the fault be unsavoury, which is to season other things, what is it good for, but to be cast away? this shipwreck of a good conscience, which all made in Adam will undo us for ever, were not grace interposing.   

SECT. II.  
A more particular Discovery of the Pollution of every Man's Conscience by Original Sinne.  
THe work next in order, is to discover the pollution of every man's conscience by original sin, And  
First, 
It's covered over with the veil of Blindness.  There is naturally a blindness and a veil upon it, whereby it horribly misjudgeth, and so deserveth the Prophet's woe, calling evil good, and good evil, light darkness, and darkness light. Take the conscience of an Heathen, not enlightened by Gods, Word, and what darkness covereth the face of it? how enthralled to Idols, as if they were a god that could either damn of save? yea, the consciences of some Heretics have had such Egyptian darkness upon them, that they have thought they have served God by doing most abominable, and unnatural things; Insomuch that had not some of the Ancients, worthy of credit, delivered such things about them, we could never have believed that the conscience of a man could be so far blinded, as to think such things lawful, 
Vid. Cerd. i● Tert. de presc.  much less a worship of God. The Gnostics taught, That fornications and uncleaness were frequently to be exercised, so as to avoid all conception, and if a child did follow, they would draw it from the womb, beat it in a ●●rter, season it with honey and pepper, and so eat it, saying, That in this manner they did celebrate the great Passover. The Carpocratians also affirmed, That every one was bound to commit sin, and that the souls were put into the bodies, till they did fulfil the measure of their iniquities, applying that in the parable to this purpose, Thou shalt not go out till thou hast paid the last farthing. So the Montonists made a sacrifice of the blood of an infant a year old, which they did with needles (in a most cruel manner) prick to death: These also said, That it was as great a sin to pull a leaf off the tree, as to kill a man. The Donatists would throw themselves from steep mountains and drown themselves in waters, to make themselves Martyrs; what horrid blindness was here upon their consciences? It is true indeed, these were not suddenly made thus abominable, Therefore here was a voluntary contracted blindness upon their conscience, and a judicial one inflicted upon them, God giving them up to blindness, yet had there not been such imbred error upon the conscience, such natural blindness upon it, it could never be improved to such height of impiety: Oh than groan under this blindness that is naturally upon thy conscience! That which should be the Pilot to guide the ship of thy soul and body to an eternal haven, that knoweth no Compass, beholdeth no Star, but being practically blinded carrieth thee to hell, while thou art thinking, thou art failing to heaven: That which should be the rule to thy actions is all over crooked and perverted: Thus every man's conscience is naturally in the dark, and maketh us fall into every ditch, because the blind leadeth us; so that while the foundation is thus destroyed, there is no hope either of conversion or salvation: Thou that wallowest in thy sins, thou that art upon the brinks of hell, and yet rejoycest and makest thyself blessed; Oh that thy conscience were enlightened! Oh that the Lords candle within thee did give any light! what a terror and an amazement wouldst thou be to thyself? thou art no better than a bruit, till this conscience in thee is able to inform, and direct thee.  
Secondly, 
II. With Senslesness and Stupidity.  Conscience is naturally polluted, not only by the blindness, but also by the senselessness and stupidity that is upon it. This is the evil polluted conscience, lying in every man's breast fast asleep; so that though one sin be committed after another, Though lusts as so many thiefs come to steal thy soul away, yet this dog doth not so much as give one bark: Doth not experience abundantly confirm this? see you not most men going on in all evil and wickedness, so that you would think they dare neither eat or drink or sleep, lest so many Devils should come and carry them quick to hell? yet they have a stupefied conscience, it never giveth them one blow, or a check for it: how cometh this serpent in thy breast to be thus benumbed, that it doth not give one hiss? The expression you heard of an evil conscience, was a feared one, That is (as some expound it) a senseless hardened one, like any part of the body that by burning is made insensible: Others say, That as a putrified part of the member of the body by incision is cut off; so (they say) it's a conscience cut off from a man, that he hath none at all. Others they allude thus, it's a conscience that is branded and noted by all, whereby he is made infamous and a reproach, where he liveth. All these explications may well be taken in, and although the Apostle speaketh there of some enormous wicked men, more vile than ordinary, yet as Paul, Rom. 3. doth apply, to all men by nature, what the Psalmist had spoken of some notorious, and most ungodly enemies of the Church: because the seed and root of these is in all; so we may appropriate this feared conscience to every man naturally, whereby a man commits gross and foul sins, and yet finds not one prick or stab at his heart for it; What made David, when he had numbered the people to have his heart smite him presently, but because his conscience was sanctified and made tender by God, whereas thou canst a thousand times fall into the same gross-sinnes, and thy conscience giveth thee not one lash for it? Is not this because thy conscience is stupefied? so that it hath made thee in all thy sins, as Lot was, when made drunk by his daughters, He knew not in the morning what he had done. Thus with the same stupidity and sottishness dost thou act sin, it cometh from thee, as excrements from a dying person, and thou hast no apprehension of them: as in sleep the stomach doth digest that meat, which if waking would so molest it, that there would be no ease, till exonerated: Thus while conscience is asleep, those things are committed, which if it were tender, it would with fear and trembling fly from. O men bitterly to be lamented and mourned over! Conscience which is set as a schoolmaster to direct and reproove thee, is become a flatterer, or rather lieth stark dead within thee, that the Devil, and sin, in all the lusts thereof, may hurry thee whether they please, and conscience doth not contradict; so that you may as well offer light to the blind, speech to the deaf, wisdom to the bruit beast, as publish the great truths and commands of God to them, while conscience is thus stupefied within them; Therefore in conversion the first work of grace is to make this tender, and sensible, even of the least sin.   

SECT. III.  
The Blindness and Stupidity of Conscience discovered in the several Offices and actings of it.  
THirdly, Because this pollution of the conscience is expressed in the general, (viz.) blindness and stupidity. Let us examine how this sinfulness is seen in the several offices and actings of conscience, for which God hath placed it in the soul, And  
1. One main work of conscience is, to apply, what we read in the Scripture as generally spoken, conscience is to apply it in particular. When it readeth the threatenings and cursings of the law to such sins as thou art guilty of, than conscience is to say, This belongeth to me, This curse, This burden, is my curse it's my burden: Because David did not let his conscience do its duty in application. David could condemn sin in general, His wrath is kindled against such sinners as himself in the general, Nathan was forced to be in stead of conscience to him, saying, Thou art the man: Thus conscience, if not polluted, when it heareth any woe denounced against such and such sins, then that stands up, and saith, Thou art the man; hence God giveth the commands by particular application, Thou shalt not commit adultery; Thou shalt not steal, that conscience may say, This Commandment belongs to me; As natural bodies they act by a corporal contact, so the Scripture worketh upon the soul by a spiritual contact, and that is the application of conscience; Insomuch that if we do a thousand times read over the Scriptures, if we hear Sermons upon Sermons all our life, if conscience doth not apply, all becomes ineffectual. And this may answer that Question,  
How it cometh to pass that a man can commit those sins, which he knoweth to be sins, which his conscience tells him are sins? Who are there so much stupefied and besotted by sin, that do not in the general know, that the ways they live in are wicked, that they provoke God, that they ought not to do so? How then is it possible, that they should close with those sins that they know to be so, seeing the will cannot will evil, as it is evil.  
Now the Answer is, This ariseth from the defect of conscience, she doth not particularly make such a powerful application pro hic & nunc, as it ought to do; There is therefore a general knowledge, an habitual knowledge of such things to be sins; yea it may be a particular apprehension, that they are now sinning and offending God; but this is only a speculative apprehension, it's not a practical one produced by conscience in thee: Oh therefore that all our Auditors were delivered from this original pollution of conscience, for therefore we preach in vain, and you hear in vain, because no application is made to your own hearts! None brings the truth, the command, the threatening to his own soul, saying, This is my portion, none so guilty as I am in this particular, and thus (as she said to the Prophet) Thou hast brought my sins to my mind; or as the woman of Samaria concerning Christ, He had told her of all that she had done: Thus faith the applying conscience, This Sermon brings my sins to my mind, This Sermon tells me of the wickedness at such a time committed by me: It was the Prophet's complaint of his hearers, None said, What have I done? They did not make a particular application; Therefore till the grace of God quicken the conscience, making thee to cry out, What shall I do, I have sinned? God's Word hath found me out; It is me the Law condemneth; It is me that the curses belong to, as if I were mentioned and named, as if I had heard a voice from Heaven, saying, Thou Thomas, Thou John, here is thy sin, here is thy doom; Till (I say) this be done, all thy knowledge in the general, all the Texts of Scripture in thy memory, they have no influence at all.  
Secondly, Herein is the corruption of the conscience naturally seen, That though it doth apply, yet it is in so weak and cold a manner, that it hath lost its activity and predominancy over the affections and the will of a man: insomuch that though conscience do speak, do rebuke, do apply, yet a man careth not for it; The affections and the will are not kept in awe by it: Thus although conscience in many doth not so much as stir, it is stark dead, yet in many it doth sometimes apply, bringing home the Word of God to the heart, so that he cannot but confess, if he doth thus and thus he sinneth, but then conscience is too weak, affections and passions like Amnon to Tamar are too strong, and consuperate her, whether she will or no: Is not this the dreadful condition of many, who frequent our Congregations, whose consciences condemn them daily? Thou art such a sinner, thy ways are damnable, but they slight and despise these applications of conscience, as rude Scholars the authority of their Master; what care they for the Monitor in their breast? Like Balaam they will press forward to their wickedness, though conscience stand like an Angel with a sword in his hand to stop in the way. Rom. 1. 18. The Apostle speaketh excellently to this purpose, They detain the truth in unrighteousness, they keep conscience a prisoner, gladly would that do its duty, but they imprison and shackle it; now this weakness is come upon conscience by original sin, otherwise Samson like, nothing could bind that, but it would command the will and affections, yea the whole man to obey it: Oh the pitiful estate then of such men, who are sinners against conscience, profane against conscience, whose lusts are stronger than their conscience! As it is with some poor prisoners, they go up and down with their Keeper; Thus do these men, they go from place to place, from company to company to commit their sins, and conscience as their keeper followeth them up and down, only they despise and contemn the dictates of it, which will be woeful in the later end.  
Thirdly, Though conscience may apply, Yet as it doth it weakly and faintly, so also seldom, and not constantly, nor daily. The Cock crew once or twice, before Peter remembered himself; Conscience may apply once or twice, yet the noise of lusts drown the voice of it. Therefore unless it speak frequently, unless it be applying often, as the Prophet did three times to the dead child, there will not be any spiritual life procured: Thus you have the consciences even of natural men in some fits, under the expectations of some great and eminent judgements: They find the power of conscience upon them, as Pharaoh, Ahab and Felix, who trembled under Paul's preaching, but then this is a flash only; it's like a sudden clap of Thunder that terrifieth for the present, but when past is presently forgotten: Thus in fears of death, under some powerful Sermon, thy conscience giveth a blow, a sharp prick into thy heart, for the while thou art in some agony, in some terror, but because conscience doth it not often, never giving thee over, till it hath recovered thee, hence it is that thou returnest to thy old stupidity again.  
Fourthly, As conscience naturally doth not its duty in applying, So neither in witnessing, in bearing testimony to our actions, which yet is one great end why conscience is put into a man. It is ordinarily said, Conscientia est mille testes; conscience is a thousand witnesses, and so indeed when it doth bear testimony to a man's action, it's more than a thousand, it's more than all the world; yea, it is not only mille testes, but mille tortores, a thousand tormentors, but (alas) it's so defiled, that in many things, if not in all things, it faileth, and giveth (at least) no true witness at all; For if there were not this pollution upon it, With what a loud voice would it cry to thee, saying, I know, and God knoweth, what are the sins that thou daily livest in? What little regard this witness hath, appeareth, That if men can accomplish their impieties, and none behold them, if there be no witnesses to confirm it before men, they matter not at all, for the witness that conscience, and God can bear against them: Oh this vileness of thy heart, that thou runnest from the eyes of men, but not considerest the eyes of God, and of thy own conscience that behold thee! Though indeed thy conscience is for the most part mute and speechless, le's thee alone, do what thou wilt, it will not witness against thee, but is bribed rather, and speaks for thee, and flattereth thee. Bewail then the sinfulness upon conscience even in this very particular, that it doth not bear witness to thy evil actions, or when it doth, it is so coldly, and languidly, that thou canst hardly hear the voice of it, whereas, as the Prophet (which is like an external conscience in the Church) is, To lift up his voice like a Trumpet, to inform of transgressions, and not to spare: Thus it should be with conscience in thee; And as there is a woe to that people whose Pastor is a dumb dog, no less is it to those whose conscience also is a dumb dog; So that though the witnesses and testimonies of conscience against thyself, and actions be troublesome and vexatious, thou canst not eat, or drink, or sleep for them, yet this is more hopeful, and may be more preparatory to conversion, then when thy conscience will say nothing, or is corruptly bribed, saying to thee in all thy actions, as Absolom did to every one that came to him, That his cause was good; but above all these cold and soft whisper of conscience, as if that were afraid of thee, more than thou of it, are notoriously discovered in the actings of secret sin; For if thy iniquities be committed secretly, though thou livest in secret uncleanness, in secret thieving and cozening in thy dealings, so that the world doth not know it, thou thinkest all is well with thee: Now how could this be, if conscience did roundly bear witness to these secret sins? This would as much shame, affect and torment thee, as if all the world did know what thou hast done in private: Oh but this conscience is muzzled! Or as was said of Demosthenei, when he would not plead for a Client, but pretended a Quinsy in his throat, he did Argentanginam pati; Thus thy conscience hath swallowed a Camel into its throat, and so spareth thee, and lets it alone: Otherwise if conscience did his office, thou who livest in secret sins, wouldst be more molested and disquieted by its continual testimonies against thee, then if all the Congregation had been spectators of thy private wickedness; Therefore the pollution of the conscience by original sin, is fully proclaimed by all the hidden works of dishonesty, by all the close, secret sins committed in the world; For were conscience ready to testify, it would follow thee as close as the shadow to the body, as Asahel did Joah: Oh then let such clandestine sinners be afraid! for though conscience be now stupefied, yet this will one day be the gnawing worm in thee that will never die.   

SECT. IV.  
The Corruption of Conscience in accusing and excusing.  
THe next particular is, That in those actings of conscience which are said to be accusation and excusing, even herein will appear wonderful pollution. It is (as you heard) grossly defiled in application, and in bearing witness; now we may hold it grievously wounded also in regard of these actings, Rom. 2. 15. The Apostle speaking of conscience, which is even in Heathens themselves, he saith, It beareth witness with them, and thereupon their thoughts are accusing or excusing one another. But if we do consider, how naturally conscience behaveth itself in these workings, we shall have cause to be astonished at all the evil which is come upon us; For in the duty of accusing is it not wholly silent? Do not men run into all excess of riot? Do they not embrace any wickedness suggested? Yet where is that Murmuratio and remorsus, as they express it? Where is that regreting, that smiting of conscience which ought to be? Oh how busy is the Devil (as when he possessed some bodies to make them dumb) so also to make thy conscience dumb! It is judged by Divines to be an exceeding great mercy of God, that he hath left a conscience in a man, for if that had not some actings, there would be no humane societies, the world would be like a Chaos as it was at first, only conscience is a bridle to men, and a curb to their impieties, but when this is so corrupted, that it cannot do its office; though sins be committed, yet conscience will not accuse, will not condemn; What hope doth then remain for such an one? Conscience is called by Bernard, Speculum animae, the souls Looking glass, by beholding thy conscience thou mayest see, what are thy sins, what are thy duties, what is to be repent of, what is to be reform: Oh that those who look often into the glass for their bodily faces, (so as to spy every spot, and to mend an hair if it be not handsome) would more consult with this spiritual glass, their conscience would show those deformities, those corruptions that they are not willing to take notice of; only here is the difference, the material glass will faithfully represent what thou art, it will not flatter; If thou art polluted, deformed, it will discover thy face as it is, it will not flatter thee, but conscience is a glass that may be corrupted to make thee appear fairer than thou art, but if clean and pure, than it will not favour thee; But as you see it was with David, when he had numbered his people, presently his heart smote him, such power it will also have over thee: This accusation is called smiting, because of the strong impression it maketh upon the soul; Conscience is also called a Book, and the Scripture may intend this as part, Revel. 20. 12. where at the Day of Judgement it is said, Books shall be opened, and the dead were to be judged according to what is written in those books; One of these books that must be opened, and by which men shall be judged is conscience, that is the debt-book, the Dooms-day-book; There is no sin committed, but there it is set down and registered, and one day it will be found there, though now for the present thou takest no notice of it: As conscience is a book, so as Bernard said (De Inferiori domo) All books are to reform this book, all other books that are written, yea the Bible itself, they are to amend this book of conscience. This book thou art to read every day, yea conscience is not only a book, but it's the Writer, the Recorder also; Conscience is the souls Secretary or Register, and faithfully sets down every sin, Item, This day such oaths, such lies; Item, Such a drunken fit; Item, Such omission of duties; Thus conscience should do its work; But oh how negligent and sordid is conscience herein! What foul acts may be committed, and yet not the least sting or gripe of conscience? We have a remarkable instance of this in Joseph's brethren, when they had so cruelly and bloodily dealt with their brother, throwing him in a pit, and as to humane considerations ' fully destroyed him, yet faith the Text, They sat down to eat and drink; What presently after such an unnatural sin, to find no Scorpions in their breasts, as it were, but to sit down and eat? Genes. 37. 25. as if no evil had been perpetrated; What an adamant or rock were these men's consciences turned into? And is not this the state of many men, and that after the commission of such sins, which even nature may condemn for.  
And as from the second act, which is excusing; here we have large matter to treat upon, Who can comprehend the length, and depth, and breadth of the evil of conscience in this very thing? To excuse, to clear, to justify a man's self: Did not conscience thus in the Jews of old? Did not conscience thus in the Pharisees? Doth not conscience thus in the breasts of all civil and moral men? Whence is it that they can say, God, I thank thee I am not as this Publican, I am no drunkard or swearer, and therefore bid their souls, Take all rest? Is not this because conscience is turned into a Chameleon, to be like every object that it stands by? Thus it is with their conscience excusing all they do, flattering a man, saying. His estate is good and secure, they are not such sinners as other men, whereas if conscience were well enlightened and informed out of God's Word, in stead of excusing it would impartially accuse and condemn.  
Thirdly, Conscience is polluted in a further acting which it hath, for when application, witnessing and accusing will not do, than it terrifieth, which you heard was smiting. Conscience falls from words to blows, Acts 2. 37. It is there notably expressed, They were pricked in heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was as if a dagger had been stabbed into them, and thus it did work upon Felix, insomuch that it made him tremble. Thus it did upon Cain and Judas; Now conscience naturally is greatly polluted in this thing, for either it doth not at all give any blows, or if it do, it is with slavish servile and tormenting thoughts, that it maketh the sinner run from Christ, and doth indispose him for any mercy and comfort; But of this more in its time.  
Fourthly, Conscience hath a further and ultimate work or acting in a man, and that is to judge It is a witness, an accuser and a Judge also. There is a Tribunal should be erected in every man's heart, where conscience is to sit as Judge, and this Court of conscience is daily to be kept. This is no more than when Psal, 4. we are commanded To commune with our own hearts, and be still; when we are commanded To search and try our ways, or 1 Cor. 11. To judge ourselves that we be not judged. This is the great duty which not only Heathens commended Nosce teipsum, and Tecum havita, and which another complaineth of the neglect thereof, In se nemo tentat descendere, but it is very frequently commanded in the Scripture, as the foundation and introduction into the state of conversion, as a constant duty in persons converted to prevent Apostasy. But who is there that doth keep a daily Court thus in himself? That which Pythagoras, Seneca, and Heathens have admired, To examine ourselves, What have I done to day? Wherein have I sinned? In what have I exceeded? This Christians, though enlightened by God's Word, are horribly slothful and careless about: When is this examination, this scrutiny set up? When are thy actions, thy thoughts called to the bar, and judgement given against them? Now this judgement of conscience is seen about a twofold object, Our Actions, and our Persons; our Actions, they are to be judged, Whether they be agreeable with the Word of God, or no? Whatsoever thou undertakest, and art not persuaded of in conscience as lawful, is a sin, Rom. 14. Whatsoever is not of faith is sin: Now examine thy actions, thou profane man; see whether they will bear the Touchstone or no: Doth thy conscience tell thee, such ways are lawful? Art thou out of faith thus persuaded to do? Look over all thy thoughts, all thy words, thy actions, and weigh them in the balance of the Sanctuary; See whether they be chaff or wheat; Judge them before God cometh to judge them: As our Actions, so our Persons, and the frame and constitution of our souls; and here conscience is more unable to do its work, then in the former; For actions (at least many of them) may be condemned by the light of nature, but when thou comest to search thy heart, to judge that, here is much heavenly skill and prudence required: Did the hypocrite judge himself? Did the civil pharisaical man rightly judge himself, what a mighty change would you quickly see on those, who now bless themselves in their good condition? Had Judas judged himself? Did hypocrites judge themselves? Oh the amazement and astonishment they would be in to see themselves so soul and rotten in the bottom, when they were persuaded all had been well and happy with them! Let conscience therefore set up her tribunal in thy heart, often call thyself before thyself, thy guilty sell before thy condemning self, thy sinful self before thy judging self; for by reason of conscience a man cometh to have two selves; God hath placed it in man, as an Umpire, or an Arbitrator, to judge the matter impartially between God, and thy own soul, so that it may say that which Christ denied of himself, God hath made me a Judge and a divider, to give to man what belongs to him, to God what belongs to God; but conscience being polluted, is not able to discharge this office: Hence it is, that this Court ceaseth, conscience doth not keep any Assize at all; There is no judgement executed within this spiritual society: Therefore let us groan under the weight of original sin in this respect also.  
Fifthly, Herein conscience is greatly defiled by original sin, That it is afraid of light, it is not willing to come to the Word, to be convinced, but desireth rather to be in darkness, that so a man may sin the more quietly, and never be disquieted. John 3. 19 Christ saith, This is the condemnation, that light is come into the World, and men love darkness rather than light. As it is with the wicked man, He hateth the light (as our Saviour, John 3. 20.) because his works are evil. Truly thus it is, conscience being naught and rotten, therefore it is unwilling to be brought to the light: Hence John 16. 7. It is the work of God's spirit to convince the world of sin; but this is that the natural conscience cannot abide, it is unwilling to be searched and tried, to be ransacked. This is the reason, why men are most pleased with a formal, drowsy, flattering Ministry, they rage at that which is powerful, particular, heart-searching preaching; They do not love conscience should be touched upon, to have that say, Thou arr the man, and all is, because conscience is afraid of any light or conviction to come upon it; for if that be enlightened, than thou canst not with that delight and security commit thy sins, as thou wouldst do; Conscience then would belike Michaiah to Ahab. Thou wilt not abide it, because it always prophesieth evil to thee, and therefore this one thing may discover the vileness of every natural man's conscience, in that it desireth to be in the dark, and that which the Church saith to Christ, (Awake not my Beloved till he please;) They say to their conscience, Let not that be awakened, it will take away my comfort, it will make me despair, and thus because they wilfully keep a veil over their conscience, it is no wonder if they die in their sins.  
Sixthly, Herein conscience is naturally defiled, That it is subject to many multiforme shapes and disguises, it doth appear under so many vizours, that it is hard to know when it is conscience, or when it is something else, far enough from conscience, yet such is the guile and hypocrisy herein, that a man doth easily flatter himself with the name of conscience, when indeed it is corruption in him. It is good to discover that which is a counterfeit conscience, that which appeareth to be Samuel, and in Samuel's clothes, but is indeed a Devil.   

SECT. V.  
A Discovery of a counterfeit Conscience.  
FIrst, It may not be conscientia, but cupiditas, not conscience, but even a sinful lust may put thee upon many things, yet thou flatterest thyself with the scared title of conscience, saying, it's thy conscience, when if thou didst examine thyself, it would appear to be some corruption: A sad mistake and delusion it is to have conscience, (and so God himself) abused, but yet it is very often so; We see it in Saul, when he sacrificed, and so was guilty of rebellion against God, yet he pretended conscience, that he had done well, and all was to serve God thereby. Absolom when he was contriving that unnatural rebellion against his Father, he pretendeth a vow he had made, and so he must out of conscience perform that. Judas when he repined at the ointment poured out on Christ's body pretended conscience and charity; but it was lust and covetousness moved him: Oh then take heed of treachery herein, lest thou pretending conscience it appear to be thy lust only.  
Secondly, It may be thy Fancy and Imagination, which persuadeth thee, and not thy conscience, man consisting of a body as well as a soul, his imagination and fantasy hath great influence upon him, especially when the body may be distempered, as you see in melancholy persons, when humbled for sins, and greatly afflicted, it is hard to discern when it is their fancy, and when it is conscience that worketh in them. It is true, the prophasie ones of the world, they judge all the trouble and wounds of conscience for sin to be nothing, but melancholy and a mere fancy, because they never found the word of God kindly working upon them, therefore they think there is no such thing in the world, as a wounded spirit, but such will one day find that troubles of conscience are more than melancholy, that it is a worm always gnawing, yea that this is indeed hell, for it is because of a tormented conscience, that hell is so terrible, yet though this be so, it cannot be denied, but that sometimes in humbled persons there may be conscience and melacholly working together, for the Devil he loveth to move in troubled waters, and melancholy is called Balneum Diaboli, but this may be cured and removed by medicinal helps, whereas conscience is only pacified and quieted by the blood of Christ.  
Thirdly, Custom, education and prepossessed principles, these may work upon a man, as if they were conscience. Many men are affected in religious things, not out of any conscience, but merely by custom; They have been used to such things, brought up in such a way of serving of God, and therefore they cry out, to have such usages still, and all because custom hath prevailed over them; These and such like things may appear like conscience in a man; so that our conscience must be greatly polluted, when the very subject itself is not known, when we cannot discern whether it be conscience or corruption that doth instigate thee, when we cannot Sentire illam, quae facit nos sentire, Conscience that maketh us perceive other things that itself is difficulty perceived. for that it is not conscience, but some other corrupt principle that moveth a man, will easily appear in that it is mutable and changeable according to outward advantages, that which was thy conscience one month, is not the next, because there are outward changes: When Shechem would be circumcised, it was not for conscience, but for Dinah's sake whom he loved. When Jeroboam erected an Altar, it was not for conscience sake, but carnal policy; So that the mutability of thy soul, turning as advantages do, this argueth, it's not conscience, but some other corrupt principle in thee, as when they cried Hosannah to Christ, and afterwards Crucify him.   

SECT. VI  
The Pollution of Conscience discovered in many more particulars.  
ALthough much hath been said to the discovering of every man's polluted conscience by nature, yet because conscience is such an Abyssus, a deep Sea, wherein are creeping things innumerable, many depravations and defilements; our work shall be still to make a further searching and diving into it: Whereas therefore the last particular mentioned of the natural pollution of conscience, was in regard of the multiformity of it, and divers resemblances of conscience, which yet were not conscience indeed, this bringeth in another particular defilement of some affinity with it; And that is,  
First, Suppose that it be not lust or humour, but conscience indeed that putteth thee upon duties, and those commanded, yet how hardly are they done for conscience sake. It's not any lust, but conscience maketh many men pray, hear, and perform such duties, yet it is not conscience that is the motive, it is some other sinister and unlawful reason that insinuateth itself; so that the same duties may be done out of conscience to God by some, and from corrupt sinful motives by others. The Apostle Rom. 13. 5. pressing obedience to Magistrates (because it might be thought that Christian liberty freed them from any such yoke) he urgeth it, Not only for fear, but for conscience sake: So that if it had been only fear to lose their estates, to lose their lives, and not out of conscience to God's Ordinance, though they did obey, yet it was sinful and ungodly in them, because of their motive thereunto. This also the Apostle Peter speaketh of, 1 Pet. 2. 19 whence he instanceth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A conscience of God, (or as we render it) A conscience towards God, as 1 Pet. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is not to be understood subjectively, as if God had a conscience; for although God have infinite knowledge, and in that sense may be said to be conscious with our hearts of all the evil we have done, yea, knoweth more sin by us than we do by ourselves, yet we cannot attribute conscience to God, because the notion of that is to denote the sense and awe of some superior, who beareth witness of our evil actions, and is able to condemn for them; conscience therefore is in Angels, because they have a superior, they are not to be a rule to themselves; and Christ also had an holy & undefiled conscience, which yet because of our sins was greatly afflicted with the sense of God's wrath; but God having no Superior, therefore he hath indeed infinite knowledge, but not conscience; Hence when the Apostle calls it conscience of God, that is objectively, a conscience which doth respect the will and authority of God, that doth not look to men, to their applause and praise, but unto God: So that herein will appear an universal pollution naturally upon the consciences of all men, that the good things they do, the evil things they abstain from, is not from mere conscience to God, but because of humane and earthly considerations: How many come to our Congregations? How many frequent Ordinances? Is it because of conscience to God, they have a reverential fear of him, they dare not displease him? No, but only the Laws of the Land, or some outward constraint maketh them do so, it's not pure conscience: Thus also there are many devoted sons of Belial to all profaneness, that would with all their hearts run into all excess of rioting, into drunkenness and uncleanness, but they dare not, they are kept off as a dog from the bone with a whip: All their desire is towards it, but the penalty and justice which the Civil Magistrate will inflict upon him, this maketh him forbear, it's far from any conscience towards God that doth restrain them: Oh then bewail the corruption of man in this kind! never in any duties carried out for conscience sake, never abstaining from sin for conscience sake, but because of punishment and the judgement of others. Therefore in private, though God seeth thee as well as if it were at the Market-crosse, they can run into all lewdness: Oh if it were conscience to God, thou wouldst ●ake heed of heart-sinnes, as well as of bodily, thou wouldst be afraid to sin in secret, as well as in public, because God is every where, and knoweth all things, and thou hast a conscience towards him! And no wonder if conscience be thus predominantly polluted in natural men, for even in the godly themselves, how often do they find proud, vain, self-seeking thoughts insinuate into them? So that it's not only out of conscience to God they do their best duties: Do not some vainglorious thoughts like so many thiefs secretly creep into the heart, and are ready to rob thee of thy treasure? It is true indeed, to the gracious heart these are a burden, and therefore with Abraham, they drive away these flies from the Sacrifice, yet they come again; They do Repellendo tenere, and tenendo repellere, as Tertullian in another case; they beat them back, and yet they hold them also: they strive with them, and yet embrace them: Thus many a sinful motion and vain thought, is like Bernard's unclean suggestion, which he found, Blande onerosa displicendo placens, and Placendo displicens, kindly troublesome, and coming in with a displeasing pleasure; Insomuch that the godly themselves find the weight of original corruption upon their consciences in this respect, even till their last hour; They do not, they cannot find their consciences so purely and sincerely drawn out to God, in the duties they perform, as they do desire. Paul indeed 2 Cor. 1. 12. saith, Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, we had our conversation in the world. And again, 2 Cor. 2. 17. As of God in the sight of God we speak in Christ; Here was conscience and pure conscience, as to any fundamental deficiency, yet not perfectly pure, for Gal. 5. he saith, The flesh lusteth against the Spirit, so that wheresoever the Spirit is, there the flesh in some measure lusteth against it: Oh them let even the most holy bewail original sin in their consciences, even in this respect! That council given by Paul to godly servants, Colos 3. 17, 18. That what they did, they should do it in singleness of heart, fearing God; They should do it heartily, as unto God, not unto men. The same are all the people of God bound to do in their service to God: Oh how unworthy is it in religious duties to have an eye to man! who will praise or dispraise, if conscience were the motive, thou wouldst neither care for good or bad report; And this pure conscientious working is especially to be attended unto by such who are in public Office; The Civil Magistrate, if he punish an offender, not because he deserveth it, but from malice, or other sinister respects; Though he cry out and pretend conscience and justice a thousand times over, yet God looketh upon him as an unjust Magistrate, though the thing he doth is just. Thus it is also in the Ministers of the Gospel, if they preach the Word diligently and constantly, but yet the principal motives, are either vain glory, or a mereenary respect unto the profit and temporal advantage more than the souls of people, and the glory of God, here also that is done, which conscience requireth, but not upon conscientious motives; we do not these things as of God, in the sight of God. But I must not be too long in this particular, although indeed we can never say enough herein, it is such a close insinuating sin into all men's breasts.  
Secondly, The natural conscience is grievously polluted by original sin in regard of the limited and partial conviction, or illumination that it is apt to receive. Conscience will receive light but at a little cranny or hole, it will be convinced to do some things, especially if of no great consequence, but the greater and more weighty things they are apt to neglect. This dough-baked conscience, that is hot on one side, and cold on the other, is the temper of most men: How seemingly religious and zealous in some particulars? And then for dut●ies of greater concernment they are like clods of earth; Our Saviour charged this partial conscience upon the Pharisees, Luke 11. 42. They tished mint and rue, but the things of mercy and judgement they neglected; The Chief-priests also they were afraid of defiling themselves by entering into the common-hall, and yet had no scruple about shedding the innocent blood of our Lord Christ? And what is more ordinary than this? May ye not observe many persons as much moved with rage upon the removal of any needless or superstitious Ceremonies, as the Athenians were about their Diana, and yet for gross profaneness and all manner of excessive riot, they are never moved at that, they have no zeal for God's glory, though iniquity abound in every place? Doth not all this discover the hypocrisy and rottenness of such a conscience? Take heed then thy conscience is not like some creatures begotten of putrid matter, that in their former part have life, but in their later have nothing but earth or slime; So, in some part thy conscience is alive, and in other things it is dead: If thy conscience tell thee, It's thy duty to pray, to hear, to keep up Family-duties, and yet withal suffereth thee to do unjust, unclean, and other dishonest things of impiety; This is not right, it is not regenerated as yet: So on the other side, If conscience bid thee, Be just and upright in all thy dealings, be merciful and tender to fit objects of charity, and herein thou art ready, but thy conscience doth not at all press thee to the duties of the first Table, to sanctify the Sabbath, to keep up Family-duties, to walk contrary to the sinful course of the world, than it is plain that as yet thy conscience is in the gall of bitterness, it hath but some partial conviction, not a total and plenary one.  
Thirdly, The conscience of a natural man in this also is greatly polluted, In that it is very severe and easily accusing of other men's sins, but it is blind about its own, it seeth no evil in itself, while it can aggravate the sins of others. Thus conscience, as in other respects, so in this also is like the eye, which can see all other things, but not itself, Matth. 7. 3. Such a corrupt conscience likewise our Saviour chargeth upon the Pharisees, when he calleth them Hypocrites, and biddeth them, Pull out the beam in their own, and then the more in other men's. The Apostle also Rom. 2. 1. beginneth that Chapter, Therefore thou art inexcusable (O man) who judgest others, and dost the same things thyself. What is more ordinary than this, to be Eagle-eyed, to spy out the faults and sins of others, and as blind as a mole about thyself? David was very zealous against that injurious man Nathan represented in a Parable, and in the mean while did not think that he was the man, that this was his sin. Judah also was severe against Tamar, who had played the whore, till she sent him the staff and bracelets, that he might see he was the man. Thus you see even godly men are greatly blinded about themselves; no wonder then if the natural man be wholly in darkness: Oh then pray, and again pray for light to shine into thy own heart! Let conscience turn its eyes inward once more, know the worst by thyself. Think with Paul, I am the greatest of all sinners, with Tertullian, Peccator sum omnium natorum, a sinner with the brand and mark of all sins on me, at least in motion and inclination, say, I see those sins in myself, which the world doth not, none can judge and condemn me more than I can do myself, but the contrary is in every man's natural conscience, he thinketh himself better than others, he blesseth himself in his good heart, and is a severe censurer of other men's sins; Thus he hath those Lamiaes of eyes, that he taketh up when he goeth abroad, and layeth aside, when he cometh home.  
Fourthly, The conscience naturally is defiled, Because of the ease and security it hath, though if it were awakened, and could do its duty, it would not let thee have any rest day or night. And this is one of the main particulars wherein original sin discovers itself in the conscience; all life, all spiritual tenderness and apprehension is taken away, that whereas conscience is especially seen in the reflex acts of the soul. To know our knowledge, to judge the actions of the mind and the heart, yea and to judge those judgements; now we can no more do these things then very beasts do, and by reason of this there is a great calmness and quietness upon the soul. Dives, who had his soul, Take its ease, found no gripes of conscience: And thus it is the condition of all men, whereas conscience would or should pierce them thorough, and be like so many thorns, not in the side only, but all over the body; now it is fallen asleep, and the man is at rest in his sins, though he be on the borders of hell. Thou mayest call this a good conscience, and bless thyself, because it doth not trouble thee, it doth not accuse thee, whereas indeed it's a senseless conscience, like a dead member that will feel no pain, if it were on the contrary, than it would be a good conscience, if it did accuse, bear witness and condemn thee, than it would be a good conscience; for this is a Rule in Casuistical Divinity, Conscience may be molestè mala, and yet honestè bona; and then on the other side, it may be peccatè bona, and yet honestè mala, Conscience in respect of its troubling and condemning may be evil, and yet in respect of its sanctification good, being awakened by God's Spirit; and on the other side, it may be good, as sometimes we call it, that is quiet, not terrifying, yet in its constitution, be dead and unregenerate: Do not then flatter thyself, that good conscience thou boastest of, is a bad and evil one, a dead, a senseless one: Can that be good, which is not enlightened, is not regenerated? Oh how much better were thy conscience, if it did smite thee, terrify thee, make thee eat with trembling, and drink with trembling! This accusing conscience is far better, and more preparatory to true peace, than that quiet secure conscience of thine; so that thou art indeed to mourn over thy conscience, as being dead within thee.  
Lastly. As was said of the understanding speculative, so also the same is true of it as practical, which is the conscience, it is grossly defiled originally, Both because it hath lost its subordination to God and his Word, the true rule of conscience, and also its superiority over the will and affections. So that if we look both ad supra, and ad infra, it is greatly defiled; Towards God it doth not keep its subordination, but naturally falls into two extremes, for sometimes it taketh other rules then the Scripture; as we see in Popery, How horribly is conscience enslaved by the mere commandments of men, where there is no Scripture? Or else on the other side, rejecting the Word wholly as a rule, as those Libertines, who do press it as a duty to be above conscience, and that a man is perfect, when he can sin, and his conscience never smite him for it: Many Volumes would not serve to enlarge sufficiently upon conscience its pollution, in both these extremes, and as for the affections and will, conscience hath now lost its power, it cannot rule these beasts, it cannot command these waves: Hence you see so many live in sins against conscience, their lusts are stronger than their conscience: They sin, and they know they sin, and yet are not afraid to commit them: How often in their addresses to sin doth conscience meet them, as Abigail to David informing of the grief of heart, yea the torments of hell that will be hereafter, yet they will violently go forward: Thus conscience in the crowd of lusts is trodden down, as that lord was, when there was so much plenty.   

SECT. VII.  
The Defilement of Conscience when troubled and awakened.  
HItherto we have been declaring the defilement of conscience naturally by original sin, as it is quiet, stupid, and senseless. The next thing to be done (wherein shall be concluded both this Text, and particular Subject of conscience) is to discover, how greatly it is polluted, and that when troubled, or awakened. In this particular likewise it will appear devoid of true goodness, and any spiritual qualifications; conscience troubled for sin without Evangelical principles, is like the raging sea, whose waves are tossed with tempests and storms, vomiting forth nothing but froth and foam, And  
First, Herein is the corruption of it manifested, that when it doth accuse, when it doth trouble, is doth it preposterously, not seasonably, and opportunely: For when is the fittest time for conscience to interpose, to put forth its effectual operation, but before the sin is committed? To meet a man, as the Angel did Balaam with a drawn sword, before he curse the people: But this it seldom doth, only when the sin is committed, when God is dishonoured, when guilt is contracted, than it accuseth, and that not so much as acting under God, to bring about true peace by repentance and faith, but as the Devil's instrument to bring to despair, and so from one sin to plunge into a greater: Thus it was with Judas, how many powerful and penetrating arguments did he meet with, to awaken his conscience? He had thunderclaps enough to raise and awaken his conscience, though dead, and yet for all that, it never smiteth him, it never accuseth him, till he had committed that abominable and unnatural sin: What predictions? What warnings had Judas to make him fly from this sin? our Saviour told his Disciples, One should betray him, yea particularly he describeth Judas, he telleth him, He was the man; our Saviour forewarned him of the fearful estate of that man, who should betray him, that it had been better he never had been born; and if anger or threatening would not break him; Our Saviour used love to melt him, He washed his feet, as well as the feet of other Disciples, but still conscience in Judas is like an Adamant, and when all this will not do any good, but Judas cometh with a band of soldiers, as the captain and head of them, he seeth some fall down for astonishment and amazement at the presence of our Lord Christ, yet this neither doth startle him, he hath not so much as any regretting and remurmurating thoughts, but goeth on desperately to accomplish his design, and now when all is done, when every thing his wicked heart desired was brought to pass, than his conscience like a roaring Lion, beginneth to awaken out of sleep and to break its chains in pieces; Then he cryeth out, I have sinned in betraying of innocent blood; Oh had conscience suggested this before; when the motions to this sin were first kindled in his breast, had he then cast them out of doors with indignation, this is to betray the innocent, this is to become guilty of blood! The very thoughts, the very motions are damnable and abominable, And he bolted them out with hatred, as Ammon did his deflowered Tamar, then had conscience been regular and also prewented his future confusion. but it never pricketh, never condemneth, till the fact be past, and then when it did so, it was upon the Devil's design, to bring him to final despair. This may be seen also in David a godly man, though the issue of conscience its accusation was more comfortable; when David out of vain and ambitious ends, desired to number the people, though Joab withstood it, 2 Sam. 24. which might exceedingly have shamed, David, that a mere mortal man should see that sinfulness, which he did not, yet he will proceed, and the people are numbered, but assoon as David had done it, than his hair smote him, when it was done; it smote him not, while it was a doing, the nine months were spent in numbering of the people; Why not before, than it had prevented the deaths of many thousands? But thus it is, conscience will not seasonably and opportunely bear witness against sin Consider then the deceitfulness and falseness of thy conscience herein, all the while thou art contriving sin, purposing, yea and acting of sin, nothing doth trouble thee, but at last, when sin is committed, than it ariseth with horror and terror; And do we not see this constant pollution of conscience in most dying persons, when summoned by God, and arraigned by death, when the sentence of death is upon them? Then their conscience flieth in their faces, taketh them by the throat, oh send for the Minister, let him pray for me, let all that come to me, pray for me. Thus conscience is stirring now; oh but how much better were it, if in thy health time, if in thy strength and power, than conscience had been operative? To have heard thee then cry out, oh my sins! oh I am wounded at the heart! oh pray for me! then there had been better grounds to hope, thy conscience was awakened upon true and enduring considerations, such as would continue always, living and dying, whereas such are but sick-suddain fits of conscience, and commonly turn into greater hardness of heart and obstinancy afterwards.  
Secondly, Conscience troubled doth naturally discover its pollution, By the slavish, servile, and tormenting fears which do accompany it: So that whereas the proper work of conscience is, By Scripture-light to direct to Christ, so that the troubles thereof, should be like the Angels troubling of the pool of Bethesda, and then immediately to communicate healing; Now it is the clean contrary, These wounds do fester, and corrode more; The conscience by feeling guilt, runneth into more guilt; so that whereas we would think, and say, Now there are hopes, now conscience stirreth, now he begins to feel his sins, we see often the contrary, an abortive, or a monstrous birth after such travailles of the soul; and wherein doth it manifest itself more then by tormenting tears about God? So that if it were possible, the conscience troubled would make a man run from the presence and sight of God never to be seen by him: Thus you see it was with Adam, when he had sinned, his conscience was awakened, he knew what he had done, and therefore was afraid at God's voice, and run to hide himself, such a slavish, servile temper doth follow the conscience, when wounded for sin. Now all such tormenting fears are so many manifest reproaches unto the goodness of God, and his mercy revealed; The hard thoughts, the accusing imaginations, that there is no hope for thee, that thy sins are greater than thou canst bear, or that God will forgive: these dishonour the goodness of God, these oppose his grace and mercy, which he intendeth to exalt in the pardon of sin. Insomuch that the Atheist, who denieth the Essence of God, is in this respect less heinous than thou, who deniest the good Essence of God, He denieth his natural goodness, thou, his moral goodness, as it were. Is not the great scope of God in the Word to advance this attribute of his mercy, especially in Christ he hath made it so illustrious, and amiable that it may ravish the heart of a poor humbled sinner, but a slavish conscience about sin rob; God of this glory? So that although it may be the Spirit of God by the Word, that convinceth thee of thy sin, and affecteth thy conscience, yet the slavishness and servility of it, that is the rust and moth which breedeth in thy own nature, that is not of God's Spirit.  
Thirdly, The troubled conscience discovereth its natural pollution. By the proneness and readiness in it, to receive all the impressions and impulses of the Devil. That as in the secure conscience the Devil kept all quiet, and would by no means molest; So on the contrary, in the troubled conscience, there be endeavours to heighten the trouble, to increase the flame; and he that before tempted thee to presumption, that God was ready to pardon, that sin would easily be forgiven, now he useth contrary engines, provoketh to despair, represents God as severe, and one, who will never forgive such transgressions, that there is no hope for him, that he is shut out of the Ark, and so must necessarily perish: Thus you see he wrought upon the troubled conscience of Judas, and of Cain, one goeth trembling up and down, and cannot cast off the terrors and horrors which were upon him; The other is so greatly tormented with anguish of soul, that he hangeth himself: In what whirlpools of despair, In what self-murders, and other sad events hath a troubled conscience agitated and moved by the Devil cast many into? Now all this ariseth, because the wounded conscience being not as yet regenerated, doth hearken more unto the Devil, then unto God's Spirit; The Spirit of God through the Word of the Gospel, speaks peace to the broken in heart, offereth oil to be poured into such wounds, holdeth out the sceptre of grace; but the troubled conscience heareth not this, believeth not this, but what the Devil, that soul-murderer, and Prince of darkness doth suggest, and dart into the thoughts, that is received and followed; Hence it is that so many have been under troubles of conscience, under terrors of spirit for sins for a season, but all this pain in travel was only to bring forth wind and emptiness, all hath either ended in tragical and unbelieving actions, or in a bold and more hardened obstinacy; and the great cause of this hath been the Devils moving in these troubled waters, he hath presently interposed to mar this vessel, while upon the wheel. Know then, that when thy conscience is awakened and grieved, then is the Devil very busy, than he tempteth, he suggesteth, but keep close to the Word, see what the Spirit of God calleth upon thee to do; get out of the crowd of those Satanical injections, and compose thyself in a serene and quiet manner, to receive the commands of God in his Word; for the Spirit of God that calleth to believe, to come in, and make peace with God, but the Devil he presseth a final departure from God.  
Fourthly, The troubled conscience is internally polluted, By that ignorance and incapacity in knowing of what is the true christian-liberty purchased by Christ. I speak not as yet of that main and chief liberty which is freedom from the curse of the law through the blood of Christ, but in many doctrinal and practical things. The Apostle Rom. 14. speaketh much of the weak conscience, which hath not attained to that solid judgement, as to know its liberty and its freedom from Judaical rites, and all other Commandments of men about the worship of God: Indeed the notion of Christian-liberty may quickly be abused to profane dissoluteness, but yet the true Doctrine about that, was one of the greatest mercies brought to the Church in the first reformation; for there the conscienees of all were grossly entangled and miserably enthralled: yea, their Casuists, who took upon them to resolve and direct conscience, they were the greatest tormentors of all, insomuch that they then seemed to be in a wilderness, or rather under an Egyptian bondage, wherein were many laws and Canons▪ many Doctrines and opinions that were as Luther expresseth it about one homicidissimae: Now to this bondage the conscience of a man is more naturally prone, then unto any obedience to the true commands of God. Indeed the conscience of man naturally is miserably polluted about the knowledge of those ties and obligations that are upon it, for sometimes it contracteth and, limiteth them more than it ought: Hence it is that a man, yea a godly man may live in the omission of many duties, in the commission of many sins, and yet not know that he doth so, and all because we do not study the extent of the obligation of conscience, and from this it is that many good men have endeavoured to grow in more knowledge, to study the commands of God obliging of them, and upon enquiry have found cause to do those things they never did before, and also they would not for a world walk in the same paths they once did. Thus Melancthon remembering his superstitition while a Papist, Quoties cohorrui, etc. How often doth horror take bold on me, when I think with what boldness I went and fell down before Images, worshipping of them? This is one great pollution of conscience, not to know its divine obligations that are upon it: But then on the other side, the conscience smitten about sin, is many times prone to stretch its obligations beyond the due line, they judge sins to be where there are none. They make duties where God hath not required, and all because the troubled conscience is like a troubled fountain, a man cannot see clearly the face, neither are we then able to judge of any thing truly. It is a rule in Philosophy, Quicquid per humidum videtur, majtu apparet; Every object through an humid, ormoist medium, appeareth greater than it is, thus also doth sin and duties through a grieved wounded conscience: therefore for want of the true knowledge of our Christian-liberty, there is a scrupulous conscience, called so, because as little stones in the shoe hinder the feet in going, so doth the scrupulousness and timerated thoughts much annoy in a Christian walking. These commonly are without end, as one circle in the water begets another, or (as Gerson resembleth it,) like one Dog that barketh, setteth all the Dogs in the Town on barking, so doth one scruple beget another, and that many more: Now although a scrupulous conscience may be for the main tender and good, yet the scrupulousness of it ariseth from the infirmity and weakness thereof, and maketh the soul paralytical in all its actions; These scruples make a man very unserviceable and to live very uncomfortably, and although God in great mercy doth many times exercise the truly godly sadly with them, thereby to humble them, to keep them low, to say with Agur they have not the understanding of a man, to be kept hereby from gross and foul sins, yet they are to be prayed against, for these scruples are like the Egyptian Frogs always croaking, coming into the chamber, and in at every window, thereby disturbing thee in thy duty. If thy conscience were sound and clear, the light thereof would quickly dispel these mists.  
Again, From the blindness of a troubled conscience, cometh also the sad and great doubtings upon the heart, whereby the soul of a man is distracted and divided, pulled this way and haled that way, Rome 1. 14. The Apostle speaketh at large about a doubting conscience, and showeth how damnable a thing it is to do any thing doubting, whether it be a sin or not. A doubting conscience is more than a scrupulous, for Divines say a man may go against a a scrupulous conscience; because the conscience is for the main resolved that such a thing may lawfully be done, only he hath some fears and some jealousies moving in him to the contrary. But a doubting conscience is when Arguments are not clear, but a man stands as it were at the end of two ways, and knoweth not what to do: now if conscience were well enlightened and informed out of God's Word, it would not be subject to such distracting doubts, but because of its natural blindness, therefore it is at a stand so often. Hence  
In the last place, it becomes from a scrupulous doubting to a perplexed conscience, so ensnared that what way soever he taketh he cannot but sin, if he do such a thing he sinneth, and if he doth it not he sinneth, as in Paul, who thought himself bound to set himself against Christians, if he did persecute them it is plain he did sin, if he did not he thought he sinned. It is true, Casuists say, Non datur casus perplexus, there cannot be any case wherein there is a necessity of sinning, because a man is bound to remove the error upon his conscience, but yet the ignorance and blindness of man doth bring him often into that perplexed estate.  
There remain two chief particulars, wherein the pollution of a natural and troubled conscience is observable. which are  
In the sixth place, A proneness, to use all unlawful means, and to apply false remedies for the removal of this trouble.  
Seventhly, A direct and open opposition to what is the true evangelical way, appointed by God for to give true peace and tranquillity to such a conscience. Before we descend to these particulars, It is good to take notice of some general Observations, which will greatly conduce to clear the particulars.  

What a blessed Thing it is to come well out of the pain of a troubled Conscience.  
FIrst, That it is a most blessed and happy thing to come out of a troubled conscience, in a good, safe, and soul-establishing way. For this womb of conscience, when in pain and travail, is apt to make many miscarriages, yea sometimes it is so far from having any joy, that a manchild is born (I mean the true fruit of holiness produced) that there is a monster brought forth in the stead thereof. Doth not experience and Scripture confirm this, that many have come out of their troubles of conscience, with more obstinacy and wilfulness to sin again? That as the wind blowing upon coals of fire, which might seem to extinguish the fire, doth indeed increase it: Thus these pangs, these gripes of conscience which sometimes they have felt, that made godly friends say, Now there is hope, blessed be God, that maketh them feel the burden of sin: These hopeful workings (I say) do at last end in a senseless stupidity; Pharaoh for a while, and so also Belshazzar and Felix trembled; Conscience in these did give some sharp stings, but (alas) it came to no good use, so rare a thing is it, to come in a gracious manner out of these waves and storms upon thy soul: Experience also doth give in full testimony to this; How many do we see that for some time, yea (it may be) years have had as it were an hell within them? They have eat their bread, and drunk their drink with trembling and astonishment; They have been even distracted with the terrors of the Lord; but if you observe the later end of such, they have at last grown secure and stupid, as if the Spirit of God had never visited them in such a dreadful manner: So that we may say to many, What is become of those troubles thou didst once groan under? Where are those fears, those cries, those agonies, thou hadst then? Where are those zealous and fervent workings of heart which did so burn within thee once? Alas, after these melt and thawings a greater frost and cold hath come upon them; That as sometimes frequent and constant aguish fits do at last end in a consumption: Thus frequent troubles of conscience upon some fits and seasons, do sometimes end in a plain dedolency and stupidity of conscience, never to be troubled more. God hath left thee to be like an Adamant and stone, so that though thou sinnest never so grossly, yet now thy conscience is seared, and thou canst be bold and rejoicing in the midst of thy impieties. Thus you see it's a great consequence for any one labouring under the troubles of conscience, diligently to consider, how he cometh out of them, for now is the time of saving or damning of thee, now is the time thou art in the fire, either to be purged and refined, or to be consumed: Oh pray, and get all thy godly friends to pray, that these troubles may be sanctify, that they may be blessed to make a through change upon thee! Better never have had such a wounded conscience, such a troubled heart, and then to return to thy vomit again; for every sin committed by thee after these troubles hath an high and bloody aggravation; Thou knowest how bitter sin is; Thou hast tasted what gall and wormwood is in it; Thou hast been in the very jaws of hell, hast had some experience of what even the damned feel, and wilt thou go to such sins again? wilt thou put these Adders into thy breast again, that have almost stung thee even to despair? Therefore set a Selah, an accent (as it were) upon this particular, thou who hast been a troubled sinner, and see how thou comest to be freed from this spiritual pain.   

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

What may be the Causes of the trouble of Conscience, which yet are short of true saving Motives.  
IN the third place take notice, of what may be the cause and motives which may make thy conscience awakened and troubled, which yet are not from true saving principles.  
1. The commission of some gross and heinous sin against conscience; this may work much terror. The very natural light of consciene in this particular is able to fill the soul with fears, Rom. 2. The Heathens had their consciences acusing of them. We read of Nero, that after he had killed his mother Agrippina, he was so terrified in his conscience, that he never dared to offer sacrifices to the Gods, because of the guilt upon him, yea, and as Tertullian (lib. de animâ cap. 44.) observeth from Suetonius, after this parricide, he who in his former times never used to dream (it's noted of him as a rare and strange thing) was constantly terrified in his dreams with sad imaginations. Thus you see natural conscience upon the committing of some gross sin, hath power of itself to recoil and with heavy terror to overwhelm a man. Some also do relate of Constantine, that having been the cause of the death of his eldest son Crispus, upon groundless suspicious, was greatly tormented in his conscience, not knowing what to do, and thereupon was advised to receive the Christian Religion, in which alone there could be found an expiation for so foul an offence.  
2. The trouble of conscience may arise from some heavy and grievous judgement that hath overtaken us. Conscience may lie asleep may years; the sins thou hast committed long ago may be almost forgotten, and yet some judgement and calamity, falling upon thee afterwards, may bring them to mind: Thus Joseph's brethren, whose consciences were so stupid (as you heard) that upon the throwing of their brother into the pit, they could sit down as if nothing a●led them; many years after, when they were in anguish of mind by Joseph's severe carriage towards them, Gen. 42. 21. Then they said one to another, We are very guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear, therefore is this distress come upon us; so that some unexpected calamity may be to us, as the hand-writing on the will to Belshazzar, making conscience to tremble within us.  
3. God as a just Judge can command these Hornets and Bees to arise in thy conscience. It is plain, Cain, when he set himself to build Towns, thought to remove that trembling which was upon him, but he could not do it; how many have set themselves with all the might they could to be delivered from this anguish of conscience and could not? because God is greater than our conscience, if he command terror and trembling none can expel it. This troubled conscience is threatened as a curse to such, who did break the Law of God, Deut. 29. 65▪ 67. The Lord shall give thee a trembling heart— and sorrow of mind— In the morning thou shalt say, would God it were day— for the fear of thy heart. Here we may observe, that God can, when he pleaseth, strike the heart of the most jolly and profane sinner with such a trembling conscience, that he shall not have rest day or night; and when God, after much patience abused, doth smite the soul with such horror and astonishment many times: This never tendeth to a gracious and Evangelical humiliation, but as in Cain and Judas is the beginning even of hell itself in this life. So fearful a thing is it to fall into the hands of the living God, when provoked, Heb. 10. 31. For in such (as ver. 27.) there is a certain fearful looking for the indignation and wrath of God, which will devour the adversaries.  
4. This troubled conscience may, and doth often come by the Spirit of God convincing and reproving by the Word, especially the law discovered in the exactness and condemning power of it. Joh. 16. 8. The Spirit of God doth reproove or convince the world of sin; Now conviction belongs to the conscience principally; and indeed this is the ordinary way for the conversion of any; God's Spirit doth by the Law convince and awaken conscience, making it unquiet and restless, finding no bottom to stand upon; it hath nothing but sin, no righteousness to be justified by; the law condemneth, justice arraigneth, and he is overwhelmed, not knowing what to do; This is the work of God's Spirit; and of this some do expound that place, Rom. 8. 15. Ye have not received the spirit of bondage again to fear, but of adoption; It is the same spirit which is called the spirit of bondage, and of Adoption, only it's called so from different operations; It's the spirit of bondage, while by the Law it humbleth us, filleth the conscience with fear and trembling; not that the sinfulness or slavishness of these fears, opposing the way of faith, are of the Spirit, but the tremble themselves; and it is the Spirit of Adoption, when it rebuketh all tormenting fears, giving Evangelical principles of Faith, Love and Assurance; Now these fears thus wrought by the Spirit of God in the Ministry of the Word, though they be not always necessary antecedents of conversion, yet are sometimes ordained by God, to be (as it were) a John Baptist, to make way for Christ.  
Lastly, These troubles of conscience may arise (through God's permission) from the Devil: For when God leaveth thee to Satan's kingdom; as it was the case of the incestuous person, to be buffeted by him, tempted by him, you see he did so far prevail with him, that he was almost swallowed up with too much grief: Therefore when God will evangelically compose the conscience by faith in Christ's blood, he taketh off Satan again, and suffereth him not to cast his fiery darts into us any longer.   

The false ways that the wounded Conscience is prone to take.  
THese things explained, Let us return to consider the pollution of natural conscience in the two particulars mentioned, whereof  
The first is, That the wounded conscience for sin is very ready to use false remedies for its cure. These stings he seeleth are intolerable, he cannot live and be thus, he taketh no pleasure in any thing he hath, but he cometh not to true peace, for either they go to carnal and sinful ways of pleasure, so to remove their troubles, or to superstitions and uncommanded ways, of devotion, thinking thereby to be healed: The former too many take, who when troubled for sin, their hearts frequently smite them, they call this Melancholy and Pusillanimity; Tush, they will not give way to such checks of conscience, but they will go to their merry company, they will drink it away, they will rant it away, or else they will go to their merry pastimes and sports: Thus as Herod sought to kill Jesus as soon as he was borne, so do these strive to suffocate and stifle the very beginnings and risings of conscience within them: Oh wretched men prepared for hell torments! Though now thou stoppest the mouth of conscience, yet hereafter it will be the gnawing worm; It's this troubled conscience that makes hell to be chiefly hell; It's not the flaming fire, it's not the torments of the body that are the chiefest of hell's misery, but the griping and torturing of conscience to all eternity; This is the hell of hells.  
Others, when none of these means will rebuke the storms and waves of their soul, but they think they must perish, than they set themselves upon some superstitious austere ways, as in Popery, to go on Pilgrimage, to enter into some Monastery, to undertake some bodily affliction and penalty, and by these means they think to get peace of conscience; but Luther found by experience the insufficiency of all these courses, That all their Casuists were unwise Physicians, and that they gave gall to drink in stead of honey.  
In the next place therefore, This pollution of a troubled conscience is seen, In its opposition to Christ, to an Evangelical Righteousness, and the sway of believing. Conscience is far more polluted about Christ and receiving of him, then about the commands and obedience thereunto; for naturally there is something in conscience to do the things of the Law, but the Gospel and the Doctrine about Christ is wholly supernatural and by revelation: Hence although it is clear, That the conscience truly humbled for sin ought to believe in Christ for expiation thereof; Yet how long doth the broken heart continue ignorant of this duty? Their conscience troubleth them, accuseth them for other sins, but not for this, of not particularly applying Christ to thyself for comfort, whereas thou art bound in conscience to believe in Christ, as well as repent of sin; I say, thou art bound in conscience, and if thou dost not by particular acts of faith receive Christ in thy arms, as Simeon did bodily, but then spiritually, thy conscience is to trouble thee, and to accuse thee for it; But how averse and froward is the troubled conscience in this particular? How hardly instructed evangelically? How unwilling to rest upon Christ only? Their conscience that is very tender about other sins, thinketh it no sin not to apply Christ, yea it disputeth and argueth against it; but at last such broken hearts know, that they are to make conscience of the premises, as well as the precepts, conscience of faith as well as repentance, Heb 9 14. The Apostle there teacheth us, That it is the blood of Christ, which purgeth the conscience. Run not to any thing, but to the blood of Christ; when thou art slung, behold this Serpent; Let thy conscience be Evangelical, as well as Legal; The Gospel is God's Word, as well as the Law, and by that thy conscience is obliged to lay hold on Christ for pardon.     

CHAP. III.  
Of the Pollution of the Memory.  

SECT. I.  2 PET. 1. 12. Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present Truth. 
THe original pollution of the Mind and Conscience hath at large been declared; We proceed now to the Memory, which belongeth also to the intellectual part of a man: And as Philosophy informeth us, That it is the treasurer which conserveth the species, so Divinity will inform us, That it is an evil treasure, or shop, wherein are stored up all kinds of evil.  
The Text mentioned will suppeditate fit matter for this Doctrine. And First, We must diligently explain the words, wherein we may take notice,  
1. Of the illative particle, or note of inference, [Wherefore.] He had exhorted them, To give all diligence to make their calling and election sure, A necessary duty. We strive to make our outward estate, and the evidences of that sure; but make sure of Heaven, make sure of an interest in Christ; for this assurance will be a cordial to thee in thy greatest extremities, it will make thee above the love of life, and the fear of death. This duty he encourageth unto by the consequent benefit thereof, Hereby an entrance shall be abundantly ministered unto you, into the everlasting kingdom of Jesus Christ; And having laid this foundation, he brings in the infere●e in my Text, Wherefore I will always put you in remembrance of these things. These truths are so necessary, so excellent, that you are to have them always in your mind; and withal, your memories though regenerate are so weak and sinful, that you need perpetual Monitors and prompters to possess your souls with these things.  
In the second place, we have the Apostle Peter's care, purpose and diligence expressed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will not be negligent; The Vulgar Latin renders it, Incipiam, I will begin Estius thinketh it did read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but that word is never used, and therefore Estius doth from the Latin go to the Greek Copies, which is a practice contrary to the Tridentine Doctrine. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used for to neglect, to have no regard, to slight and make no matter of a thing, Heb. 2. 3. only when the Apostle expresseth his care negatively, I will not, we must remember that rule given by Interpreters, that Adverbs of denying do often express the contrary with the greater Emphasis, I will not be negligent, that is, I will be very diligent and industrious.  
Thirdly, You have the Object matter about which this diligence is exercised, and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The word signifieth to bring to mind, to cause to remember, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth any short writing, whereby any thing is brought to our mind: The word is used in other places, which will be improved in pursuing the Doctrine. This is enough for the present that the holy Apostle doth not disdain to become a Monitor and Remembrancer unto them, being in this an instrument of the holy Ghost, whose work it is to bring things to our mind, which are forgotten.  
Fourthly, You have the aggravation of this from the time, He will put them in remembrance always; He will be the good Prophet that will lift up his voice and not cease; They must not think his importunity and frequent admonitions needless and uncivil; They need this duty always from him, and therefore in season and out of season, he will suggest it to them.  
Lastly, There is a further aggravation from the qualification of those he will thus remind, Though ye know and be established is the truth; This is considerable, they had the true knowledge of these things, if they had been ignorant, if they had not yet understood these things none would wonder at this diligence, but though they know these things, yet he dare not omit this importunity. Again, though they did know, yet they might be wavering and staggering, ready to apostatise from this they did know; No, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, established, firmly settled and fixed, and yet their minds and memories need many divine helps to excite and stir them up, yea this duty upon their memories is so great and necessary, that the Apostle further amplifieth himself herein, as if enough could not be said about it; For at the next verse, he giveth us a reason of this faithfulness and diligence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I think it fit, or just and righteous; It did belong to him as an Apostle, he could not do what was his duty, if he did fail herein, and that not for once, but continually, as long as he was in this Tabernacle, he calleth his body a Tabernacle, that is, Nomen pastoral, and militare, it denoteth the shortness and brevity of his abode in the world, and then the great hardship and difficulty he was to conflict with; It implieth, he was but a stranger here, as all the godly are; and therefore whereas the Cretians called those places they had on purpose to receive and lodge strangers in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same word did the Church use and apply to the Burial places of believers, signifying hereby, that they were pilgrims and strangers: He useth also a significant word for his death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is applied to the people of Israel, when they came out of Egypt, a place of bondage, and the Ironsornace. so is this world to the godly, therefore death is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now in this expression also is couched a reason, why he will not cease to put them in mind of these truths, for he shall not be long with them, he will work while he hath day; he remembers that command of our Saviour, Negotiamini, work be diligent merchants to increase spiritual gain, while I come.  
Again, There is another latent reason of this duty in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to stir up; It is used of those who awaken any out of sleep, Luke 8. 24. So that this supposeth even the memories of the most godly to be, as it were, dull and sleepy, very heavy and negligent about what they ought to be diligently exercised with But yet the Apostle hath not said all his mind herein, for vers. 15. he professeth this care of his for the good of their memories shall extend even after his death, I will endeavour that after my decease, you may have these things always in remembrance. Now that would be done by these very Epistles, they would be as continual mementoes to them. See then here the godly zeal and faithful diligence of a godly Pastor, it extends to the future as well as the present, he is afraid after his decease, all he had preached should be forgotten; And doth not experience sadly confirm this? After the death of a godly Minister, How quickly are all his labours, all whose precious truths he had made known forgotten, as if they never had such a Preacher amongst them? However, if these soulsaving truths be forgotten, Peter will take care that the sin should not lie at his door, he will be faithful to do his duty. And Chap. 3. 1. take notice how again he taketh up this profession of his care and zeal to help their memories. He wrote both these Epistles to stir up their pure minds by way of remembrance. Their pure minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as are discovered and tried (as it were) by the Sunne-beams, the least more, any vain thoughts or sinful motions are discovered and abandoned, yet though they have such pure minds, he writeth Epistle upon Epistle to stir them up by remembrance; and as if all this were not enough to quicken up their memory, the Apostle Judas writing to the same persons doth almost write the same things verbatim, which the Apostle Peter had written in this second Epistle, and vers. 4. he proclaimeth this to be his end, To put them in remembrance, though once they knew this; It was for their memory's sake by way of exhortation, not for their understandings by way of instruction. Now from all this we may gather,  
That such is the weakness and sinfulness of the memory, and that even in the regenerate, that they need daily divine helps to provoke it to its duty. And whereas the sinfulness of our memory may be two ways, either actually by a wilful forgetting of holy things, and a careless neglect of them; or original, whereby the memory through Adam's fall, as well as the other parts of the soul, are become all over unsanctified, and hath no suitableness or proportion to divine objects and holy duties. I shall speak of this later, though as expressing and emptying itself into actual and wilful forgetfulness, for of this original and native pollution of the memory, must we understand this Text in a great measure, which the Apostle by frequent filing would get off, as so much rust, seeing he writeth to those that are sanctified, and as also he speaketh of this as a permanent and an abiding weakness in them; Now in the regenerate all contracted habits of sin, are expelled by virtue of the new birth; And as for actual sins, they are transient, so that there remaineth no other defilement, but original, and the relics or immediate products thereof: If then the most holy do need quickening helps to their memory, because of the dulness and slowness in it about holy things; It is plain, the memory, as well as the other faculties of the soul, is depraved by original sin; and if in the sanctified person the memory hath this partial and gradual sinfulness in the unregenerate, and natural man, it must be all over polluted and made unsavoury about any good thing. Observe,  
That the memory of every man by nature is wholly polluted by original sin. It cannot perform those offices and acts for these holy ends, as it was at first enabled to do in the state of integrity. It will be very useful and profitable to anatomize the sinfulness of the memory, as we have done of the other intellectual powers, for it is from the pollution of this part that all wickedness is committed. The Scripture makes this the character of all wicked men, That they forget God. Psal. 9 17. implying, That if we did remember God, his Greatness, his Power, his holy Will, we should not fall into any sin: Insomuch that we may in some sense say, All they evil is committed, because of thy evil and sinful memory, hadst thou remembered such and such threatenings, such and such places of Scripture, they would have preserved thee from this impiety.   

SECT. II.  
What we mean by Memory.  
TWo things must be premised before we enter into the main matter:  
First, What we mean by the memory. Aristotle wrote a little Book about Memory and Remembrance (De Memoriâ & Reminiscentiâ) and from him many have taken up large and useless Disputes herein. It is not my purpose to teach you with these thorns, it is enough that there is acknowledged a sensitive memory, which is common to men with beasts, and an intellective, though that be questioned, but against all reason, for the soul separated doth remember, as appeareth in that Parable, where Abraham said to Dives, Son, remember thou hast received the good things of this life, Luk. 16. 25. Angels also must necessarily remember, because all things are not present to them, therefore past things they cannot know, but by way of memory: God is said in the Scripture often to remember, but that cannot be properly, because to him all things past and future are as present, so that he cannot be said to remember properly, no more then to foreknow only such expressions are used by condescension to our capacity. Aristotle distinguisheth between Memory and Remembrance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this (he saith, as far as is yet observed) no creature can do but man. When therefore I shall speak of the Memory, I shall understand it as it is Remembrance, and as it is Intellectual; for in man we may say his memory is in a great part the understanding, knowing things as they are passed. Therefore Austin, and the Master of Sentences following him (though this be disclaimed by many that came after) make three powers or faculties in the rational part of a man, his Understanding, his will and Memory, which they call the created Trinity, and by it, (they say) is resembled the blessed and increated Trinity; But I shall not dispute this, for I shall speak of Memory as the same with the understanding only in this particular, as it is carried out to things that are past, for that is the necessary object of Memory, that it must be past, we do not remember a thing present, or a thing future.   

SECT. III.  
A twofold weakness of Memory.  
IN the second place, While we speak of the weakness of the Memory about good things, we must take notice of a twofold weakness, a Natural weakness, and a sinful weakness; a Natural weakness is that which ariseth from the constitution of the body, and unfit temperature of the brain, for though the actions of the understanding be immaterial, to know and to remember, yet they require the body as the Organ and the Instrument; So that as the most artificial Musician cannot discover his skill upon an Instrument whose strings are out of order, so neither can the understanding of a man put forth its noble actions, when the body is out of order; Hence we read that some diseases, or other events have deprived men of their memory, so that they have forgot their own name. By this we see, That the soul doth act dependently upon the body, being the form informing of a man, and giving his being and operations to him. Now it's useful to know this distinction; for many good people, especially when grown in year, do much complain that their memory is gone; They cannot carry away so much of a Sermon, or from good Books, as once they did, and this doth much grieve them, they look upon themselves as drones, and not Bees, that carry home honey from every flower, but this may support them, that this is a natural affect in the memory, not a sinful one; For as Aristotle observeth (Lib. de Memoriâ & Reminiscentiâ.) neither in children, or in old men, is there such a capacity for memory, in children, because of the too much moisture; And therefore it is (saith he) as if a man should imprint a Seal in the water, which because of its fluid nature would receive no impression, nor in old men is there such a capacity of memory, because of their dryness and siccity, as if a man should imprint a seal upon a dry piece of wood, it would not receive any form or character. If then in thy old age, thy memory faileth, know this is a natural imbecility, as sickness and pain is not a sin. Others again they abuse this distinction, for when they are urged to holy duties, called upon to remember what hath been preached, than they excuse themselves with their bad memory, God help them they have an ill memory; but if thou hast a memory for other things, jests and merry tales, or businesses of profit, and no memory for holy things; This is thy sin, thou hast no memory in the these good things, because thou hast no heart, no delight about them, as is more to be showed: Yea, I must add, that though a natural weakness in the memory be not a sin, yet it is the fruit of sin, and so ought deeply to humble thee, for thy memory would have had no such defects and weaknesses, if Adam had not fallen: As therefore diseases and death, though they be not sin, yet are the effects of sin, and therefore we are to humble ourselves under them, so thou art to do under thy imperfect memory, though sickness or old-age hath much impaired it.   

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

SECT. V.  
The great Usefulness of the Memory.  
BUt before we speak to the discovery of this Memory, it is good to take notice of what use and consequence it is, that so when we shall consider the dignity and serviceableness of the memory, we may then bewail the sinfulness thereof, for when that is made sinful, it is as if a fountain were poisoned, of which all must drink: or as the air pestilential, which all must receive in their nostrils: if the memory be corrupted then all is corrupted; Hence (as you heard) all wicked men are said to forget God. Memory is of so great use, as the Heathens made a goddess of it, yea they make it to be the mother of the Muses of all Arts, of all Wisdom and Prudence; No tongue can either express the serviceableness of it, or the nature of it, not the serviceableness of it; For if there were no memory, there could be no discourse, no civil society; if there were no memory, a man could not take heed of any danger, or prevent any mischief; hence they attribute it to the forgetfulness and stupidity of the Fly, that when it is flapt off from the meat, and was in danger of death, yet it will immediately fly to it again: Thus would man without memory plunge himself into all misery; If there were no memory, there could be no learning, no humane sciences, for memory is made the mother of them; Yea, if there were no memory, there would be no Religion, no Worship of God, or service of him: Thus both the natural, civil and religious life of a man would be destroyed were there not a memory; So that we are infinitely bound to praise God for this power left in us, and as deeply to humble ourselves, that it is so corrupted, that it cannot do its proper acts in a spiritual way at last, thereby to promote our happiness, our memory helpeth to damn us, not to save us.   

SECT. VI  
Of the Nature of it.  
ANd as for the Nature of memory, though Aristotle and others after him, have undertaken to say much about it, yet Austin doth much bewail the ignorance and weakness of a man in this thing, (l. 10. conf.) calling it, the unsearchable recesses and vast concavities of the memory, saying, It is in vain for a man to think to understand the nature of the Heavens, when he cannot know what his memory is: Under this difficulty (he saith) he did labour and toil, and yet could not come to any sure knowledge. This is certain, that the things we remember are not in our souls themselves; when we remember such a tree or stone, the tree or stone is not really in us: Hence (saith Austin) we may Doloris laeti reminisci, and Laetitiae dolentes reminisci, Remember with joy former sorrow, or with sorrow former joy: Yea (he saith) we may Oblivionis reminisci, we may remember our forgetfulness; Now if these things were really in us, it could not be but that sorrow remembered would make us sorrowful, or forgetfulness remembered make us forgetful. The objects then remembered are in us by way of Species or Images, the Phantasmata are there conserved, and when by them we come to remember, than they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Hence (they say) that sometimes a man thinketh he remembreth, when he doth not, yea he cannot tell whether he remembreth such a thing or no, because (say they) the Phantasma is thus absolutely presented, and not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Even as a man may look upon a picture, either absolutely, as having such lineaments and colour, or relatively, as an Image, whereby we come to remember such an one. But these Philosophical notions about Phantasmata and Species are so obscure, that it is better with Austin, to acknowledge our ignorance of this noble and admirable power in the soul, whereby it doth remember things; whatsoever it be, though given us as an admirable and useful gift, yet now it is grossly polluted, and is the conserver of all evil and vanity.   

SECT. VII.  
Demonstrations of the Pollution of the Memory.  
THat the memory is thus polluted will appear,  
1. By several discoveries thereof. And  
2. By the particulars wherein.  
In the former way, herein we have a full demonstration of the depraved nature of our memory, In that we need the Spirit of God to sanctify and help it; So that one work or office of the Spirit of God is to be a remembrancer unto us about holy things; It's the gift of God's Spirit to give thee a good memory, to make thee able to remember holy things: This is clearly and unquestionably affirmed, John 14. 26. The comforter which is the holy Ghost, I will send in my name, and he will teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. Here we see the Spirit of God hath a twofold office or work to do:  
1. To teach us holy things: We are blind and unbelieving, not knowing spiritual objects, till God's Spirit doth teach us; But this is not all, suppose we be taught and instructed, is all done then? Do we need the Spirit of God no more? Yea. Therefore  
2. The Spirit of God putteth itself forth in a further work, which is to bring the things thus taught to our remembrance. As then the mind in respect of understanding and knowing cannot do any thing about what is spiritual without the Spirit of God, so neither can the mind about remembering: Certainly if the memory of itself could do these things, the Spirit of God would be in vain: If the Moon and Stars could give so much light as to make a day, the Sun would be in vain: Hence the children of God do evidently find and feel the work of God's Spirit upon their memories, as well as their understandings, for in their temptations, how ready to be overwhelmed? how ready to be swallowed up with such thoughts? and then the Spirit of God doth seasonably re-mind the soul of such Promises, of such comfortable Arguments; So also upon the temptation to any sin, the Spirit of God doth interpose and prevent it by making them to remember such a threatening, such a place of Scripture, and this stoppeth them from the evil they were ready to do, for they are the Disciples themselves, though sanctified and made so eminent to whom this Spirit of remembrancing is promised as useful and necessary; If then the Spirits presence and assistance be thus necessary even to a regenerate man's memory, this argueth the natural defilement and impotency of it to any good thing, for where nature is able, there the Spirit of God is not necessarily required.  
A second Discovery of the pollution of the memory may be from the end of the Scripture, why God would have it written, so as to be a perpetual monument to his Church. Among other ends this is one, to be a memorial to us, to put us in continual mind of the duties required of us: Thus the Apostle Peter indeavoureth to make believers always remembering of the Gospel by those Epistles he did write to them. It is true, the Orthodox do justly refuse that of Bellarmine, who will make the Scripture to be only utile communitorium, as if that were the chief end, why the Scriptures were written, viz. to serve for our memory only, and not to be a rule of our faith, for he himself doth acknowledge it to be a partial rule: But the principal and chief end, why the Scriptures are delivered to the Church is to be a Canon and Rule to it, so that the Church must not believe, worship or live, otherwise then the Scripture commands: This is not a partial but a total Rule, neither may any thing be added to it, or detracted from it. But yet we grant also, That the Scripture may have other secondary and subservient ends, whereof this is not the meanest, to be useful to our memory; And certainly, one great cause of so much evil committed by thee, is forgetfulness of the Scripture; The Apostle James, Chap. 1. 25. doth notably instance to this purpose, for he compareth a forgetful hearer of the Word, to one that looketh in the glass, and going away straightway forgetteth what manner of man he was; If therefore we did abide and continue looking in this glass, take notice what we are by the direction of the Word, how quickly would we reform? He that doth make a practical use of remembering the Scripture, so as to regulate and order his life accordingly can never miscarry. To have the word of God in thy memory against such and such a temptation, would prevent all the evil thou fallest into, John 15. 20. when our Saviour would encourage his Disciples against the hatred of the world, he saith, Remember the Word that I said unto you, the servant is not greater than his master; Remember this truth, and that will make thee suffer more willingly: So John 16 4. These things have I told you, that when the time shall come, ye may remember that I told you of them; To remember Scripture in the season, to have the Word of God in thy mind, when a temptation like Joseph's Mistress is soliciting of thee, this will cause, that no deadly thing shall hurt thee; for the word of God is a two edged sword. it's an hammer, it's fire, it's the sword of the Spirit, by it both the Devil, and all temptations are subdued, Christ overcame the Devil by Scripture. Now if that be not in thy memory, than it cannot be any ways serviceable to thee in the time of need. Exercise your memories therefore in the Scripture, and that not for memories sake, much less for ostentation, to show what a good memory you have above others, but for a practical and holy use; Treasure up such a place against thy drunkenness, thy whoredoms; Treasure up such a place against pride, earthliness and covetous desires; What a precious and excellent memory is that which is like a mine of gold, or an Apothecary's shop, that can from the Scripture presently fetch what Antidotes against sin, or cordials to revive that he pleaseth? And truly our memory should be filled up only with Scripture considerations. This is the cabinet and choice closet of thy soul; If a man should take his cabinet that was for jewels and precious stones, and fill it only with mud and dirt, would it not be exceeding great folly? No less is it, when thy memory is full of stories and merry tales, and in the mean while rememberest not what God saith in his Word, which would be so useful to thee for thy souls good, acknowledge then the goodness of God to thee in providing the Scriptures as an help to thy memory, and withal know that seeing the Spirit thought it necessary to commit them to writing, hereby is fully declared the pollution and sinfulness of thy memory; For in Heaven, when the memory will be fully sanctified and perfected, then there will be no more use of the Bible, we shall not then need to read the Scriptures to quicken up our minds, for all imperfection will then be done away.  
Thirdly, The sinfulness and weakness of the memory is manifested not only by the end of the Scriptures in general, but also several parts of the word of God are peculiarly so ordered, that they might be the more easily conserved in our memory. Thus when any great deliverances were vouchsafed to the Church, those mercies were made into Psalms and Songs, that for the metres sake, and the pleasantness of the matter, all might have them in remembrance: This method did signify how dull and stupid our memories are, and how apt to forget the benefits and mercies of God, and therefore our memories are to be helped therein: Thus the 119th Psalm, is put into an alphabetical order, thereby to further our memory about it, yea there are two Psalms, Psal. 8. 1. and Psal. 70. 1. which have this Title, To bring to remembrance; And the matter of those two Psalms containeth a complaint under afflictions and earnest importunity with God for deliverance. The Spirit of God by instruments made them to be composed for this end, that afflicted and troubled souls should have them in remembrance; and indeed we may say of every Chapter, as well as of those Psalms, A Chapter to bring to remembrance; yea, of many Verses, A Verse to bring to remembrance; And because the memory is so slow and dull about holy things, you may read of a peculiar command to the Jews in this case; and although the same obligation doth not belong to us, yet it teacheth us all, what forgetfulness and oblivion is ready to seize upon us about holy things, Numb. 15. 39, 40. God doth there command Moses, to speak to the children of Israel, that they make fringes in the borders of their garments throughout their generations. It was a perpetual Ordinance; And why must this be done, To remember all the Commandments of God: This was Gods special command? The Church under the Gospel may not in imitation hereof prescribe Ceremonies, or appoint Images to stir up the dull memory of man. The Popish-Church commendeth their Crucifixes and their Images upon this account, because so helpful to the memory, being the laymen's Books; But (though the memory be greatly polluted, yet) it belongs not to man, but to God as part of his regality, to appoint what he pleaseth, to stir up and excite the memory in holy things; God hath appointed other things, the Word, and Ministry, and Sacraments for our memory (as is to be showed,) and therefore this is a devotion which God will reject, because not having his superscription upon it.  
Fourthly, That the memory of man is naturally polluted is plain, By the Ministry appointed in the Church of God by Christ himself, for one end of that is, to bring us to remembrance. Thus you heard the Apostle Peter speaking, he thought it meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, just and righteous while he was in the flesh, to put them always in remembrance of these things: so Judas also: Thus Paul enjoineth Timothy, 2 Tim. 2. 14. Of these things put them in remembrance: so 1 Tim. 4. 6. If thou put the brethren in remembrance of these things, thou shalt be a good Minister of Jesus Christ. He is not a good or faithful Minister of Christ, than is not diligent to put you in mind of Scripture-things: The Ministry is not only to instruct the ignorant, to convert the profane, but also to put in't mind those that do know, and are converted. They are like Peter's Cock, upon his crowing, Peter was brought to remembrance, and he went out, and wept bitterly. Every Sermon we preach should bring thy sins and thy duties to remembrance. The Spirit of God (you heard) had this office to bring things to your remembrance, and the Ministry is the instrument by which he doth it. Alexander would have a monitor to be always prompting this mementote esse hominem; And the Romans, when riding in glorious triumph, would have some to remember them of their mortality. But Christ hath provided a more constant help for thee, to have spiritual watchmen and remembrancers, who are never to cease minding of thee; Say not then, what should I go to hear a Sermon for, I know already as much as can be said? For though that be false, yet if it were granted, you must know, the Ministry is for your memory as well as judgement, and who needeth not to have that often quickened to its duty?  
Fifthly, In that Christ hath appointed Sacraments in the Church, which among other ends are to quicken up and excite our memory; it is plain, that they are polluted, that we are prone to forget all the benefits of God, though never so precious; Sacraments have for their generical nature a sign; They are signs, and that not only obsignatives and in some sense exhibitive, but also commemorative; hence in the very Institution of the Lords-Supper, we have this injunction, Do this in remembrance of me, 1 Cor. 11. 24. Not that the commemoration of Christ's death with thankfulness and joy, is the total and adequate end of the Lords-Supper, as the Socinians affirm, making us to receive no new special influences of God's grace thereby upon our souls, or any renewed exhibitive Communion of Christ with his benefits to us, but merely a commemoration, of what benefit is past: As (say they) the Israelites, when they celebrated that public mercy of deliverance out of Egypt, had not thereby a new deliverance, but only there was a celebration of the old: Thus they would have it in the Sacrament of the Lords-Supper. But the principal and chief end of the Lords-Supper, is to convey further degrees of grace and comfort to the true receivers, yet we acknowledge it also a special and great end in the Sacrament to be commemorative, and that Christ hereby would have our memories quickened about that infinite love showed to us in dying for us, Now what can be more demonstrating the naughtiness and sinfulness of the memory than this very thing? For, who would not think that Christ's voluntary giving up of himself to such an accursed and ignominious death for us, would always be in our minds? Such signal and transcendent expressions of love would be with us rising, and waking, and going to bed, That though the Devil and the world did never so importunately crowd in with their suggestions, yet this should always be uppermost in our hearts and affections; but Christ by this very institution, doth hereby manifest, what dull and stupid memories we have, and that about the greatest mercies that we are capable of: Would it not be strange if a malefactor should forget his pardon, or Rahab forget the scarlet thread in the window, that was to be the preservative of her life? yet our forgetfulness is greater, when we do not remember our Saviour, and his sufferings for us. And for the other Sacrament of Baptism; how greatly is our obligation by it forgotten? how grossly we do forget that covenant with God, and the dedication of us unto God, renouncing the Devil and his lusts? That was appointed to be a commemorative sign; But how sinful is our memory? for we do (as it were) need another sign to put us in mind of that, and so in infinitum, what little power hath the memory of these Sacraments upon us? Yea, how little do they come in our mind, thereby to improve our duties and consolations?  
Lastly, That our memories are naturally sinful will appear, If we consider, how it was with Adam in the state of integrity, he was made right, Eccl. 7. which doth extend to the spiritual perfection of all the parts of his soul; As his mind was endowed with all necessary light and knowledge, so his memory also with all strength and vigour; so that forgetfulness of any thing that was his duty, was no more incident unto him, than any other sin; It was not, because naturally he had a bad or a forgetful memory, that made him break the Law of God; for if God had created him found and perfect, in all other parts of his soul, only left him to a weak and frail memory, he could not have been happy, either in temporal or spiritual considerations: As his soul was thus perfected, so his body was in a found and well tempered constitution, having no redundancy of humours thereby to hinder the operations of the soul by memory, he was not subject to diseases or old age, or any thing else, that doth empair the memory of man, but now our sun is become a dunghill, and our gold dross: As original sin hath pestilentially infected all parts of the soul, so the memory hath not escaped this pollution; for where it is naturally able, there it is spiritually impotent; when it might remember, if improved and put upon, there is it negligent, and careless: how many say, They cannot remember any good thing delivered to them? press them about the Scripture, and the good truths of God preached to them, and they will justify themselves by pleading the badness of their memory, whereas it is for want of a good heart, and a good will; if thy affections were ardent and burning about these things, thy memory would be more retentive of good things than they are. Besides, little do you know, what your memory would do, if you did put it upon frequent exercise, few know what their memories could do, if exercised about holy things, because few are industrious and active to put it on work. Austin (lib. 4 to de origine animae.) relateth of his friend Simplicius, how he was desired to repeat verses out of Virgil backwards and forwards, and also the Prose of Tully, with an inversed order, and this he did to their great admiration, yet Austin saith, That Simplicius did solemnly protest, that he never did so before, neither had he ever tried, whether his memory were able for such an exercise or no. By this example. we see, that none know what their memories would do, if they did more carefully and diligently put them upon it. But grant that the memory be naturally impotent, though this you heard be not formally a sin, yet it is the fruit of it, and so matter of humiliation. Learned men say, That what fit constitution and temperature is required in the brain for a sound and solid judgement, the contrary is for a good and strong memory, and therefore (they say) it is, that a strong judgement, and a strong memory, seldom go together; As (saith Erasmus) the beast Lynx hath a most acute sight, but is a most stupid and forgetful creature: Now if this be so, than this ariseth from Adam's fall, for no doubt Adam had both a perfect judgement, and a perfect memory, and it cometh through original sin, that the body is so distempered, that what helpeth for one faculty of the soul, impedeth and hindereth the other. The Sum of this particular is, That wherein our memories do now come short of that, which Adam's memory while perfect was able to do, that is either expressly and formally a sin, or the immediate issue and punishment of sin.   

SECT. VIII.  
Wherein the memory of man is polluted.  
THis sure foundation then being said, Let us proceed to show, Wherein the memory of man is so greatly polluted; And that will appear,  
First, Very remarkably, If you consider all the several objects which by the Scripture we are daily to have in our memory, and we are naturally in a constant and daily forgetfulness of them. Only it is good to take notice of a distinction which Vossius (De Origine Idolat. lib. 1. cap. 11.) observeth out of Bonaventure, That there is a twofold forgetfulness, 1. When the very Species or Images of things are quite obliterated and deleted, this may be called a natural forgetfulness. 2. When though the Species be retained, and we do remember, yet through carelessness and negligence, we do not attend to that duty, which should flow from our memory, and this may be called a moral forgetfulness: And indeed we have too much experience of this later kind of forgetfulness, for how many are there that do remember Sermons, that do carry in their minds several Texts of Scripture, and that against those very sins they do commit daily? Now in the Scripture language this is forgetfulness, such are said not to remember, because they do not what they ought to do upon their memory. In both these considerations I shall speak of the pollution of the memory.  
The first and most signal object of our memory, which the Scripture speaketh of, 
Superior. objects.  is God himself; God is not only the object of our faith, and of our love, of our minds and wills, but also of our memory; We should always keep up the remembrance of God in our thoughts, 
1. God.  and this would be a most potent Antidote against all kind of sin; Therefore is all evil committed, because we do not remember God at that time, Deut. 8. 18. Moses doth there command the people of Israel to take heed of trusting in their own righteousness and goodness, or of attributing their wealth and riches to their own power. But (saith he) thou shalt remember the Lord thy God, implying, That the Sun and the night can no more stand together, than the remembering of God, and carnal confidence can; the ambitious man, the voluptuous man, remembering God, would find it to be like thunder and lightning upon the soul; This would immediately stop him in his ways of iniquities: Thus 2 Sam. 14 11. that suborned woman of Tekoah in her disguised Parable to David, complaining of some that would rise up against her, to destroy her son, she desireth the King to stop the revengers wrath by this Argument, Let the King remember the Lord thy God: Thus when thou art solicited, enticed to any evil, way, Remember thou God, the infinite God, the just God, the omniscient God, the dreadful and terrible God in all his ways of anger. Nehemiah also maketh use of this Argument to quicken up the Jews against sinful fear and cowardice in God's work, Nehem. 4. 14. 1 said to the Nobles and Rulers of the people, be ye not afraid of them, but remember the Lord which is great and terrible. This God complaineth of, Isa. 57 11. Thou hast not remembered me, nor laid it to thy heart, and therefore were they so propense to all their abominations. These Texts may suffice to inform, that our memories ought constantly to be fixed upon God, and no sooner do we let him out of our mind, but immediately some sin or other is committed. But how unspeakably is the memory of every man naturally polluted herein? When is God in their thoughts? Amongst those millions and millions of objects which thou dost remember, when is the great God, the just God, the holy God thought on? May you not see it by the bold impiety and undaunted wickedness of all unregenerate men, that they remember not God? Yea the godly themselves find in part this pollution upon their memory. Whence arise those carnal fears, those dejected thoughts, Is it not because you forget the greatness and goodness of God? Bewail thy memory-sinfulnesse, as well as other sins.  
2. As the Scripture prescribes the object of our memory (viz) God himself, so it doth instance in one time more than at another; Though at all times God is to be remembered, yet in one time of our age, though there be greatest cause, yet our lusts and desire after other things do greatly hebetate our memory; We have the injunction from Solomon himself, Eccl 12. 1. Remember now thy Creator in the days of thy youth; Here you see who is to be remembered, & when he is to be remembered, God is to be remembered, and that in the time of our youth, But do not the strong effects of original sin heightened also by actual sins discover herein most palpable impiety in young persons, they remember their lusts, their pleasures in the days of their youth, and God is never in all their thoughts: Oh where may we find a young Timothy, that was acquainted with the Scripturee from his infancy! Where an Obadiah, That feared God from the youth? Do not most young persons live so negligently about holy things, as if they were allowed to be dissolute, as if the things of Heaven and eternity did not belong to them, as if Solomon had said the contrary, Do not remember God in the days of thy youth, be not so strict and precise, but follow thy pastimes and pleasures? Thus the very memory of God and holy things is a burden to young persons; They think Soliman spoke far better, Chap. 11. 9 when he saith, Rejoice, O young man in thy youth, let thy heart cheer thee, and walk in the ways of thy heart, remove sorrow and evil away; They like this well; This is good, but there is a sting in that which followeth, Know thou that for all these things God will bring thee to judgement; This will quickly damp all thy youthful jollities. Let then young persons especially bewail the sinfulness and forgetfulness of their memory herein; This is the best and most flourishing time for your memory, now it is put upon to learn either Mechanical Trades, or the Liberal Arts, your memories are most drawn out in inferior things, but take the advantage to employ it more about holy things; You hear old persons complain, they have lost their memory, they grow forgetful, therefore fix your memories upon good things while you may.  
3. The Scripture commends the Word of God likewise as the object of our memory. 
3. The Scripture.  Timothy had learned the Scripture from his Infancy: The word of God was for this end (amongst others, as you heard) committed to writing, that so we might the more readily have it in our memories, Mal. 4. 4. the Prophet commands them to remember the Law of Moses with the statutes and judgements, yea they were to have such a ready and familiar knowledge of the Word of God, that when they were rising or walking, they were to be speaking of them, Deut. 6. 7, 8, 9 we may there see what care is taken that the Law of God should be always in their mind; but do we not evidently behold the cursed and wretched pollution of man's memory in this particular; Why is it that little children will remember any Songs sooner than the principles of Religion? Why is it that many persons who are not able to remember any thing of the Scripture, or the Sermons they have heard, yet can remember Ballads and Songs, they can remember their youthful pranks, and talk of them with delight, but they cannot give any account of the good truths that in their younger years were preached to them? When do ye hear such say, Such a Sermon wounded me at heart, it sticketh still upon me, I shall never forget it? Now is not the sinfulness of the memory greatly to be bewailed in this particular? If it were holy and sanctified it would take more delight and joy to remember Scripture-truths then any thing else, whereas now thy memory is like a sieve that lets the corn and weighty grain fall through, but the light refuse stuff that it retaineth: Thus what is solid and would do thy soul good, that quickly passeth away: Oh that we could not faith, our Sermons pass away as a tale that is told, for those you do remember, and you will carry a long while in your mind, empty, frothy things those abide long with you! Would you not judge it madness in the Husbandman, if he should pluck up and hinder the growth of his corn, and let cockle and tore, with other weeds flourish? Thus thou dost about thy memory, throw away the flours and keep the weeds, whereas thy memory should be like the holiest of holies, nothing but what is select and sanctified should enter therein.  
4. That I may not be too long in these instances, The works of God, whether in his mercy, 
4. The works of God.  or in his wrath, they are to be the object of our memory. Thus the Scripture speaketh often of remembering his marvellous works. Matth. 16. 19 Christ reproveth his Disciples, because they did not remember the miracle of the loaves; All the great mercies to his Church, all the severe judgements of God upon those that hate him, should be kept in constant remembrance from generation to generation: But who seeth not the sinfulness of our memory in this particular? What liar remembreth Ananias and Saphira's judgement? What unclean person Zimri and Cosbi? What drunkard Belshazzar's hand-writing on the wall?   

SECT. IX.  
Inferior Objects of Memory.  
WE are discovering the particulars, Wherein the memory of man is so greatly polluted; we have instanced in the Object of it, which is God, and the things immediately relating to God; These things we constantly forget, though God gave us a memory chiefly for these things. In the next place, there are Objects in the inferior region (as it were) which the Scripture commendeth to our memory, and about that also we shall find our minds never exercised therein. That I may not be infinite, I shall select some few of those Inferior Objects. And  
First, 
1. Sin past.  It is a duty often urged in Scripture, To exercise cur memory about our sins past, to bring them to mind, and accordingly to humble ourselves and repent. But is not every man's memory naturally polluted herein? How many sins are there committed many years ago? How many youth sins which thou never hast a bitter remembrance of? It is not wormwood and gall to thee to think of thy former vanities: Thus the memory well exercised is the introduction to repentance. A man can never repent that doth not first remember; Can he humble himself for that which he hath forgotten? Ezek. 16. 61, 63 God there makes a gracious Covenant and promise of pardon and forgiveness to the Israelites; and then he showeth, that this fire of his love shall melt and thaw their hearts, though like iron, they shall be ashamed and confounded, but how is all this done? by remembering. Then thou shalt remember thy ways, and be ashamed, so that it is impossible to set upon the work of repentance and conversion to God, unless first thy memory be excited up, unless thou look upon thy former life, and remember this have I done, and thus I have lived, such sins and follies come into my mind, yea in true repentance thy sins will always be in thy memory, when eating, or drinking, or walking, thou wilt be thinking, Oh the wretch that I have been! Oh the beast and fool that I was in such and such impieties! Thus Joh and David remembered the sins of their youth, Psa. 51. 3. David acknowledging that murder and adultery which he had committed a year before, yet he saith, My sin is ever before me. Thus you see in repentance, the memory is wonderfully quickened, bringeth those sins to mind that have been committed many years ago, and therefore you have the expression, 1 King. 8. 47. of a people repenting, If they shall bring back to their heart, so it is in the original, we render it, If they shall bethink themselves; By this we see, that in true conversion there is a bringing back again of our sins to our hearts, that whereas we had forgot this and that sin which might be charged upon us; Now we begin to arraign ourselves, and bring in a severe indictment against our own souls, for such and such transgressions: Oh then, mourn bitterly for thy evil and wicked memory herein! How many sins, how many iniquities even like the sand on the seashore might come into thy mind and amaze thee, giving thee no rest, till thou hadst obtained the pardon of them? But thou art so far from this, that rather thou strivest and labourest to put them out of thy memory; If thy sins come to thy mind, presently thou divertest thy thoughts, turnest thy memory to other things; and thus as the noise of the Cartwheel, because nearer to us, maketh us not bear the noise of thunder at that time, so other things more delightsome and pleasing, being next in our memory, we wholly forget what might turn to our salvation: Hence it is that natural men love no good conference, no reproof, no powerful preaching that may bring their sins to remembrance, but say as the woman to Elisha, 1 King. 17. 18. What have I to do with thee, O thou man of God? Art thou come unto me to call my sin to remembrance? So that herein our desperate pollution is seen, that we bring not our sins to our remembrance, yea we voluntarily forget them, use all the means we can, that we may never have them in our minds.  
Secondly, 
2. Examples of others▪  The bad or good examples of others we should remember, and accordingly imitate or avoid them: All the examples of wicked and godly men, should be so many Monuments, so many Memorials to us: The Inscription upon Senacherib his Tomb was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Whosoever looks on me, let him be godly, by remembering the wrath of God upon me for my evil ways. Our Saviour (Luke 17. 32.) commands us to Remember Lot's wife; In her we have such an instance of God's wrath, that it ought never to be forgotten, and therefore, saith Austin, turned into a pillar of fault, that she might season us; God had delivered her out of Sodom from the fire and brimstone ready to have consumed her, and withal he chargeth her not to look back, but she either out of curiosity, or out of a worldly affection and desire to her goods that were left behind looketh back, upon which God doth immediately punish her in this wonderful and unheard manner; Now our Saviour applieth this to every one who taketh upon him the profession of Christ, leaveth off his former conversation, but afterwards returneth to it again: And is not this the condition of too many, that do not only with Lot's wife look back to Sodom, but even go back into Sodom again? How terrible will the later end of such be? Remember this dreadful instance, you who for a while give over your profaneness and impiety, but afterwards fall to it again, such are not fit for the Kingdom of Heaven: Thus also we should take notice of all the good examples we meet with in the holy Scripture, what good men there were, how they lived, and how God blessed them; Our memories should be a good treasury, whereby we should be abundantly furnished to do the good and avoid the evil, Lege Historiam ne fias Historia, but rather remember Histories and examples, lest God make thee an example: Thus Heb. 13. 7. they are commanded to remember such who had been guides to them, and to follow their faith, considering the end of their conversation; How holy, blessed and comfortable it was, the godly Ministers and holy Pastors God hath given to his Church, you should diligently remember, taking notice how God was with them in their Doctrine, in their lives, in their deaths; This would much prevent that Apostasle of many into errors, and following after heretical persons; Do but remember how wonderfully God was in the spirits and lives of many holy Pastors in the Church, who did bear witness against such errors, as many now are led aside with: Who would not desire to live the lives, and die the deaths of such holy gracious men?  
Thirdly, Another object of our memory commended in Scripture is, The former works of God's Spirit which happily have been upon us, 
3. The former work of God's Spirit upon us.  but we have decayed and revolted. This were alone necessary for many a man, and especially in these times; Remember what love thou didst once bear to the Ordinances; Remember what delight and sweetness thou didst once find in them, but now thou hast cast them off Thus the Apostle remindeth the Galatians, Gal. 4. 15. Where is the blessedness you once spoke of? Once they did so rejoice in Paul's Ministry, accounted it a blessing of an eminent nature, but now began to slight it. There are also many who have formerly been zealous and active for good things, they manifested their good desires about the things of God to all the world, but now they are become like so many clods of earth, they have forsaken the better part, which with Mary once they did choose, and are either turned dissolute or earthly, crawling upon the ground like so many worms: Thus these flourishing trees are quite withered, having neither fruit or leaves: Thus the Church of Ephesus, guilty of partial Apostasy, Revel. 2. 5. is enjoined To remember from whence she is fallen; and this counsel is to be given to many persons, Remember it was otherwise with thee once; Remember it was not so with thee, as it is now; The time hath been thy heart hath been much affected with the word of God preached; The time hath been thou hadst family-duties, and daredst not to neglect the family-worship of God; But now, What is become of all this Religion, You that began in the Spirit, do you not end in the flesh? Especially your memories are often to be stirred up and quickened, who have been under many fears and dangers, who have been at the point of death: Oh what thoughts, what resolutions have you made against sin! What bitter thoughts and apprehensions had you about your former evil ways? But (alas) how quickly are all those agonies of soul forgotten? In this your memories are very much polluted, that all your vows, all your promises to God, all your fears and terrors are forgotten: Thou that art now embracing of thy lusts, entertaining thy Dalilahs again, Oh remember what thou didst think of these things, when thou didst look upon thyself as a dying man! Oh remember what woes and wounds were upon conscience! What confident expressions, if ever God did recover thee again, if ever thou wert delivered again, all the world should see thy repentance and Reformation? These things thou shouldest remember, and shame thyself, yea be confounded and never able to open thy mouth to excuse thyself.  
Fourthly, 
4. Our end, and the day of Judgement.  The Scripture doth propound to our memory, as a special object, never to slip out of it, The consideration of our later end, the day of death, the day of Judgement, these things are to be constantly in our memory. The neglect of this is made by the Prophet Jeremiah a bitter instance in his Lamentations concerning the people of Israel, Lam. 1. 9 She remembered not her later end, therefore she came down wonderfully; Here the forgetting of her later end is made the cause of all those strange and wonderful judgements which come upon them: Thus Isa. 47. 7. Babylon is there arraigned for her pride and arrogancy, And she did not lay the judgements of God to heart, neither did she remember the later end of it; And how pathetically is Gods desire expressed, Deut. 32. 29. Oh that they were wise, that they understood this, that they would consider their later end; Here you see the sum of all godliness is expressed, in considering our later end: No wonder then if men who forget their death, and the day of Judgement be violently carried on to all excess of riot; For what should stop or stay them in their paths? Whereas didst thou remember, (as Solomon adviseth his young man) That for all this thou must die, thou must be brought to judgement; This would bind him (as it were) hand and foot; Quicken then up thy memory, whatsoever thou forgettest, do not forget that thou art a mortal dying man, that the day of judgement is coming upon thee, which thou canst not avoid; The memory of this would make thee fly from every enticing sin, as Joseph did from his mistress.  
Lastly, 
5. The afflictions of others.  The Scripture requireth, That we should remember the desolation and troubles that are upon others, especially the Church of God. So that although it be never so well with us, though God give us our hearts desire, yet the remembrance of the afflictions and straits of others should make us mourn and pray for them: Thus Col. 4. 18. Paul calleth upon them to remember his bonds: So Heb. 13. 3. Remember them that are in bonds as bound with them: What an hard and great duty is this, yet if thou art not a dead member in the body; if spiritual life be in thee, thou wilt remember the sad condition, the afflicted estate of many of God's children, when thou enjoyest all thy soul longeth for. It was thus with good Nehemiah, he was in the Prince's Palaces, he wanted nothing for his own advantage, yet he mourned and was sad from day to day, because he remembered how it was with Jerusalem: See how impossible a thing almost David: maketh it to forget Jerusalem, Psal. 137. 5. If I forget thee, O Jerusalem, let my right hand forget her cunning; If I remember thee not, let my tongue cleave to the rooff of my mouth; If I prefer not Jerusalem above my chief joy; here is a gracious worthy spirit; see what David resolveth shall be in his memory more than the chiefest good in this world; he will forget his own friends, his own joys, yea his own self, sooner than the Churches good: now may not even a godly man bewail his forgetfulness herein? Thou mindest thy own estate, thy own family, seekest thy own self, but how little is thy memory about the affairs of the Church? Thou dost not remember how many afflicted Joseph's, how many impoverished, Lazar's there may be in the Church of God? how many exiles and banished persons; how many desirous to take up the crumbs that fall from thy table; Did we remember the afflictions and straits of others, it would put us more upon prayer for them, and it would also make us walk more thankfully and humbly for our mercies then we do? And thus you see, though the memory be a vast treasure, though it hath infinite recesses and capacious receptacles, yet the Scripture hath prescribed matter enough to fill every corner (as it were) and if the memory were thus frighted, if it were such a good store-house, how happy would it be? whereas naturally it's like a cage of unclean birds, and a den of thiefs. I proceed therefore to show (as it was to Ezekiel about the Jews) still more abomination in this memory of ours.   

SECT. X.  
The Memory is polluted in respect of its inward vitiosity adhering to it.  
SEcondly, As the memory is thus defiled about its proper objects, so there is much inward vitiosity adhering to it; And this we may take notice of, as a main one, The dullness, sluggishness, and stupidity of it, especially as to heavenly things: who can give any other reason, why good things, holy things, should not be remembered as well as evil and sinful things, but only the native pollution of the memory? And from hence it is, that there is such a lethargy (as it were) upon the memory; for if Peter, 2 Pet 3. 1, writing to those who were sanctified, and that had pure minds, yet he thought it meet to stir them up, a metaphor (as you heard) from men asleep, who need to be awakened; how much more doth the memory of a natural man need stirring and exciting? There is then a wonderful stupidity and sleepiness (as it were) upon the memory, it is even rusty (as it were) and unfit for any use; men do not exercise and put their memories upon practice, little do they know what they could remember, if they did mind it, and exercise themselves to remember what is good; Thou complainest of a bad memory, of a slippery memory, No, it is thy laziness, it's thy bad heart, it's thy want of diligence; Thy memory would be as good, and as active for holy things, as it is for earthly things, if you did put it in practice more, but the memory being naturally dull and stupid, thou lettest it alone, thou never improvest it, never awakenest it, and so through thy forgetfulness thou comest eternally to perish; This lethargy upon thy memory, though a sad disease, yet might be cured, if thou wert real and industrious about it, much praying, and much practising of it in holy things, would make it as expedite, and as ready about good things, as ever it was in any evil things.  
In the third place, The memory is naturally unsanctified in this particular, that wherein it can or doth remember, 
〈…〉.  there it produceth not suitable operations, nor doth it obtain its end. The end of remembering what is good, is to love it, to practise it, and to imitate it; The end of remembering evil, is to loathe it bitterly, to repent of it, and to fly from it: Now herein our memory is grossly polluted, that it never obtaineth this blessed and holy end, whereas if our memories were never so admirable, as that of Simonides, or Appelonius Thyaneus, when he was about an hundred years old, yet if our memory be not effectual, and operative, to make us more holy and heavenly, this is a sinful and defiled memory: And for this reason it is, that wicked men are said to forget God, because though they do remember him, yet they do not perform those duties, to which their memory should be subservient. For as the end of knowledge, is action, so the end of memory also is to be doing; and as it is said, If ye know these things, happy are ye, if ye do them; so when ye remember these things, it's a blessed thing to put them in practice. But how often do we see by experience, that where the memory is naturally very good, there morally it is very bad and sinful? Do you not meet with many that can remember the Scripture, remember Sermons, yet never remember the practice of them? whereas God hath given us memory, for the same end he hath given us a knowledge, which is to direct and help us in our operations. That as in beasts, they have a sensitive memory in them to preserve their natural being, The Ox remembreth his Master's crib; the bird remembreth her seasons, and all this for natural preservation; The Bee remembereth the place of her hive; The Ant her nest, (though some Philosophers, because of the great siceity of the constitution of those creatures, attribute it to a natural instinct, rather than memory:) so this should be much more true in men, therefore doth God bestow on us an intellectual memory, that thereby he might spiritually preserve himself, making use of that which is advantageous to his soul, and avoiding all that which is destructive. As than we are not to know only that we may know, or to know thereby, making ostentation that others may take notice of it; so neither are we to remember, that we may remember only, or to brag of our memory, that others may wonder to see what a strong and retentive memory we have, but that thereby we may be more promoted, and advanced in heavenly things: Let all such tremble under this consideration, who have very quick and sure memories about the Scripture and the Sermons they hear, yet are very ungodly in their lives, and walk in a contrary way to all that they do remember. This argueth thy memory is not a sanctified memory, that it carrieth not on the work of grace in thee; for which end only it ought to be employed. It is observed that two sorts of men need a good memory; First, The liar, Oportet mendacem esse memorem, now every professing Christian living wickedly, is a liar, for with words he acknowledgeth him, butin works he denieth him; insomuch that thou who liest thus to God, shouldst remember thy professions and obligations, the second sort is, of greatest accomptants, such who have great sums to cast up, and to be accountable for, these also had need of great memories, and such is every man: Oh the vast and numberless particulars of which he is one day to give an account to God Oh what a proficient in holiness might thou have been, if all the good things thou remember'st were in a practical manner improved, if thou couldst give a good account to God of thy memory, for that you are to do, as well as of the improvement of other parts of the soul! As God at the day of judgement will have an account of every talon he hath given thee, of thy understanding, of thy will, how these have been employed, so likewise of thy memory; What is that good, that holiness, thy memory hath put thee upon? and this also you who are young ones and servants, living in godly Families, are diligently to attend to, for you think this is enough, if you can remember a Sermon, or Catechistical heads, so as to give an account to your Governors; if you can satisfy them, you think this is enough, but thou art greatly deceived, for therefore art thou to remember, that thou mayst do accordingly, Thou art never to forget this or that truth, that so it may be ready at hand to direct thee in all thy ways: and this is indeed a divine act of memory. There are those who teach the art of memory, and give rules to perfect a man therein, but divine and holy operation, is the end of the Christian art of our memory.  
Fourthly, The pollution of our memory is seen, In that it is made subservient to the corrupt frame and inclination of our hearts. We remember what our hearts are set upon, what our affections are earnest for, whereas our memory should precede and go before them, for the intellective memory is the same with the mind and understanding of a man; for although to remember be not properly an act of knowledge, yet this intellective memory we make the same with the mind of a man, as it extends to things that are past. The memory than is to make way for the heart and the affections, to be directive to them, whereas now for the most part it is made a slave to the corrupt heart; for if the understanding in it all's hegemonical, and primary actions hath lost its power, how much more is this true in the memory? For the most part therefore the badness of the heart makes a bad memory, and a good heart a good memory; men complain they cannot remember, when indeed they will not remember; their hearts are so possessed and enslaved to earthly things, that they remember nothing but what tendeth thereunto: This is the ground of that saying, Omnia quae curant senes meminerunt, Old men remember all things, their hearts are let upon, all things, they do earnestly regard; They can remember their bonds, the place where their money lieth, because their hearts are fixed upon these things, but no holy or good things can lodge in their memories: The rule is, Frigus est mater obiivionis, Coldness is the mother of oblivion, as is partly seen in old men; and thus it is even in old and young, their hearts are cold, earthly, lumpish, even like stones about holy things, and therefore it is no wonder if they remember them no better; so that we may generally conclude, That the cause of all they blockishness and forgetfulness about divine things, is thy sinful and corrupt heart, if that were better thy memory would be better. We have a notable place, Jer. 2. 32. Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me days without number. Can a bride forget her attire and ornament? it is impossible, because her delight and affections are upon it, but (saith God) My people have forgotten me, days without number. Why so? because I am not that to them, which ornaments are to a bride (saith God) if they delight in me, rejoice in me, if they did account me their glory, than they would never forget me: By this you see, that therefore we forget God, and his ways, because our hearts are not in love with him; Can he that is powerfully conquered by love of a friend forget his friend? Doth he not always remember him? Is not a friend alter ego? Is not the lover's soul more where it loveth then where it animateth? Thus it would be also with us in reference unto God; therefore we have bad memories, because bad hearts: It is true, some natural causes may either deprive us wholly of, or greatly enervate the memory: Thus Messalla that famous Orator, judged to be more elaborate than Tully, two years before his death, forgot all things, even his own name. Hermogenes also that famous Rhetorician, who wrote those Rhetorical institutions which are read with admiration of all, and this he did when he was but eighteen years old, and some six years after grew merely stupid, and senseless, without any evident cause of whom it was said, that he was; Inter pueros senex, & inter senes puer. Thucydides (as Vostius reporteth. (Orat. institut. lib. 6.) speaketh of such an horrible pestilence, that those who did recover of it, grew so forgetful, that they did not know their friends, neither remembered what kind of life or profession they once followed; So that natural causes may much weaken the memory; but if we speak in a moral sense, than nothing doth so much corrupt the memory about holy things, as a sinful and polluted heart.  
Fifthly, The pollution of the memory is seen, In that it is not now subject in the exercise of it to our will and power. We cannot remember when we would, and when it doth most concern us, whereas in the state of integrity, Adam had such an universal Dominion over all the powers of his soul, that they acted at what time, and in what measure he pleased: Thus his affections were subject to him in respect of their rise, progress and degree; and so for his memory, he had all things in his mind, as he would: Some indeed question, Whether Adam did then Intelligere per Phantasmata? But that seemeth inseparable from the nature of man, while upon the earth, and living an animal life, though without sin. No doubt his soul being the form of the whole man, did act dependently upon the instrumentality of the body, though such was the admirable constitution of his body, that nothing could make the operations thereof irregular. Adam then had nothing which could either Physically or Morally hinder the memory, but all was under his voluntary command, whereas such an impotency is upon us, that if we would give a world, we cannot remember the things we would; Hence we are force to compel ourselves, by one thing after another, to bring to our minds what is forgotten, for in remembering there is some dependence of one thing upon another; as rings, if tied together, are more easily taken hold of, then when they lie singly and loosely. And this Austin (lib. 10. confess.) maketh to be the Etymology of the word Cogito, Cogito à cogo, as Agito ab ago, Factito à facio, as if to cogitate were to force and compel things into our minds. Let us then mourn and humble ourselves under this great pollution of nature, that those things which are of such infinite consequence, which are as much as our salvation and eternal happiness are worth, yet we do not, we cannot remember.  
Hence in the sixth place, The memory being not under our command, it falleth out, that things come into our minds, When we would not have them, yea when it is a sin to receive them. How often in holy duties, in religious performances, do we remember things, which happily we could not do, when the fit season and opportunity was for them? Do not many worldly businesses come into our minds, when we are in heavenly approaches to God, that as Job. 1. when the sons of God came and appeared before God, than Satan came also and stood with them? Thus when thou art busy to remember all those Scripture-arguments, which should humble thee in God's presence, which should exalt and life up thy soul to God, How many heterogeneous and distracting thoughts do crowd in also, so that this worldly business, and that earthly employment cometh into thy remembrance? Insomuch that the people of God, though their memories are sanctified, and so cleansed in much measure from original filth in the dominion of it, yet do much groan under this importante and unseasonable remembering of things; for hereby our duties have not that united force and power, as they should have, neither is God so glorified in our addresses to him, as he ought to be, Psal. 86. 11. David there prayeth, That God would unite his heart to fear his Name; And the Apostle, 1 Cor. 7. doth therefore speak so warily and tenderly in the case of marriage, That they might serve the Lord without distraction; And no doubt dividing and diverting thoughts are as troublesome to the godly heart in holy duties, as the croaking frogs were to Pharaoh, when they came up into his chamber: Say then with indignation to all those intruding and violent thoughts, which make thee not hoc agere, instant in the duty thou art about, stand aloof off, and be gone; Bolt the door upon them, as Ammon on Thamar; What doth Saul among the Prophets? How cometh these uclean things into the holiest of holies? Let the fear of God be like the Porter or Watchman, to keep out all things that would then come into thy memory, Liberet me Deus (said he) ab hom●pe unius tantum negotii, when thy heart minds only one thing, when it is God only thy soul is fixed upon, and thou art not diverted otherwise, such duties are effectual and prevail much. Thus you have at large heard the many ways, wherein this noble and useful part of the soul is grossly polluted, what a Sepulchre (as it were) it is, wherein are contained nothing but loathsome and abominable things. Come we then to make some Use of it. And  
Use 1. Is the memory thus defiled about holy and divine objects? It is so forgetful of what is good? Then we see it is no matter of wonder, if the most people, who sit under the continual means of grace do abide, and continue in their wicked ways, as much as if never any Prophet had been amongst them● For they go away from all Sermons, remembering no more than stones in the wall; They are the Apostles forgetful hearers, Jam. 1. and so presently let all things slip out of their minds; Thus forgetfulness (of which you hear so much) is the mother of all that disobedience and wickedness many live in. The Apostle giveth a good exhortation, Heb 2. 1. We ought to give the more earnest heed to the things Which we have heard, lest at any time we should let them slip out of our mind; We must give earnest heed: All your thoughts, and care, and study should be, how to keep the good truths of God in your mind, and that always, lest that every thing thou hearest should fasten upon thee, even till thou comest to the grave. The Greek word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical; The Margin maketh it from vessels that leak; Others from wet and bloached paper, upon which we cannot write anything. Let us then look to our memories more than we have done, pray for the sanctification of them, seeing by the evil thereof the Ministry is made ineffectual. And because the memory is thus weak, we see the necessity and usefulness of a twofold custom, of writing of Sermons, and of repeating them afterwards in the Family; of writing (for whatsoever some pretend to the contrary, yet) it is a special means to make a thing be more fixed in our memory; and this was the reason why God would have the King of Israel, write the book of the Law, and that with his own hand, because hereby he would remember it more tenaciously. And as for repeating of Sermons (besides that it is part of the Sanctification of the Sabbath) it doth greatly help to make the Word ingrassed into us; So that those Families where there is no repeating of the Word preached, do plainly discover, that they regard not the retaining of it in their hearts, and so are not afraid to be found in the number of forgetful hearers.  
Use 2. If the memory be thus defiled, than this also showeth the necessity of parent's duty, in the constant instruction and teaching of their children in the principles of Religion; children have not understanding to serve God with, and therefore their memory, which is easily quickened in them, must be the more drawn out, that so they may serve God as they are able: It's good seasoning these vessels betimes with wholesome liquor.    

CHAP. IU.  
Of the Pollution of the Will of man by Original Sinne.  

SECT. I.  JOHN 1. 13. Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 
THe original pollution of the Understanding, Conscience and Memory, hath been largely and fully discovered; We now proceed to the other part or power of the rational soul, which is the will; That is in the soul like the primum mobile in the Heavens, that doth carry all the inferior orbs away in its own motion, or like the fire among the elements that doth assimilate every thing else to itself. This is the whole of a man; A man is not what he knoweth, or what he remembreth, but what he willeth; The understanding is but as a Connsellour; The will is as the Queen sitting upon its Throne, exercising its dominion over the other parts of the soul; The will is the proper subject and seat of all our sin, and if there could be a Summum malum, as there is a Summum bonum, this would be in the will. Seeing therefore that our will is the master power of the soul, and is to that, what the heart is to the body, the principle of all motion and action, the more we find this will, thoroughly infected with sin, the greater will our misery appear: Neither mayest thou fear that the doctrinal discovery of that poisoned fountain in thee, and the representation of thy soulness and loath somness upon thee may discourage thee, but hereby thou wilt be brought to loathe thyself, and admire the riches of grace in Christ, which shall pardon and glorify such a noisome wretch as thou art by nature. Indeed Lorinus (Comment. in 17. chap. Act.) relateth of Ptolemy King of Egypt, that he banished one Hegesius a Philosopher and eloquent Orator, because he did so pathetically and sensibly Declaim upon the miseries of man's life, that many were thereby cast into such grief, that they made away themselves; but our end in discovering of this universal leprosy of sin upon us by nature, is to bring us into an holy despair of ourselves, a renouncing of our righteousness, that so Christ may be all in all.  
Come we then to make inquiry into the original pollution of our will, which is a subject of very large territories; The Disputes about it are voluminous, but I shall be as brief, as the nature of this truth will permit, and whereas concerning the will, we may consider the nature of it absolutely, in its proper works and operations, or relatively in its state, as free or enslaved. I shall treat of both, because herein original sin hath put forth itself more then in any other parts of the soul. And  
First, I shall begin with the will absolutely considered, as it is the great and mighty part of the soul, and that from this Text, which because of the different thoughts of learned Interpreters, doth deserve a diligent explication. And  
For the Coherence of it, you may take notice of the sad and bitter event described by the Evangelist, of Christ's coming as light into the world; Though he came to his own, and that as a Physician to the sick, as a Saviour to such who were lost, yet his own received him not. Now lest it might be thought this rejection of Christ was universal, he addeth, Some did receive him, and 〈…〉 dclareth the unspeakable benefit and privilege vouchsafed to such. So that in the words we may take notice,  
1. Of the Subject, who are thus honoured and highly blessed by Christ, Such as received him, and what this is, is explained, viz. Such who believe on his Name. In this is comprehended all our Evangelical Duty, and that both inwardly and outwardly, only faith is expressed, because this is virtually all. This is the seed and the root, the soul and life, the salt that seasoneth the whole man.  
2. We have the Privilege or Benefit, which is said to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the right or dignity of being the sons of God, for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to be understood, and therefore Popish Disputes about the power of freewill in holy things from this place. is wholly impertinent, only the difficulty is,  
Quest. How they who believe in Christ can be said to have this privilege given them of Sonship, seeing that they could not believe, unless they were first born of God, and so the sons of God?  
Answ. Some therefore do understand this Sonship in respect of that future glory, which in Scripture is sometimes called Adoption, and 1 John 3. 1. Then it will properly appear that we are sons of God; But we may well enough understand it of our Adoption and Sonship even in this life, and this is said to be obtained by faith, because in our sense and feeling there must be believing, before we come to know this privilege doth belong to us; or else though faith and Sonship be together in time, yet in order of nature one precedeth the other.  
Thus we have the Subject and the Privilege; But in the next place, we have the Description of the efficient cause, for it was not their own power and freewill that made them believe; Therefore the efficient cause is set down, first, Negatively, and then Positively; Negatively, by removing those false causes that men might imagine; and we have a threefold enumeration of them, Not of blood, not of the will of the flesh, nor of the will of man. Divers Interpreters go divers ways, though much to the same sense: Some think the Evangelist by blood doth not in the general mean natural generation, and then afterwards distribute it into two particulars, not of the will of the flesh, that is of the woman; Nor of the will of man, that is not of the man. Others (supposing the general) interpret the distribution thus; Not of the will of the flesh, that is not naturally; Nor by the will of man, that is, not by humane adoption, for so some are made legal sons amongst man. Others, they think all these enumerations are but to signify one thing, and therefore the opposition to all is God; But we may not think the holy Ghost doth so industriously reckon up these several ways, but that some special thing is intended by every one; Although, as Erasmus observeth, the emphatical Article is not in the original. By blood therefore we understand any dignity or excellency of birth, its bloods in the plural number, either by an Enallage, and so an Hebraism, as Maldenate; Or else because of the long succession by birth: And this may well oppose the carnal opinion reigning both with Jew and Gentile, for all know how the Jew boasted in his birth, because he was the seed of Abraham, therefore he thought the favour of God necessarily annected to him; And for the Gentile, What a vanity and sinful humour is in persons to be proud of their birth, that they come of noble parents? For, although this be an outward civil dignity amongst men, yet it maketh nothing at all to their spiritual dignity, yea many times hindereth it, according to that observation, Heroum filiinoxae, Regeneration then doth not come according to such civil and political respects.  
2. Not of the will of the flesh] that is, not of the natural will and choice of 〈◊〉 he hath no power or ability in him so much as to will a better condition than 〈◊〉 is in.  
Lastly, Not of the will of man] that is, not by the will of man, though perfected and adorned with many acquired perfections; Not by the will of a Plato, or an Aristotle, or a Seneca; So that here is a twofold will denied from efficacy in grace, the will considered in its natural abilities, or in its acquired abilities: Thus 2 Pet. 1. 21. The prophecy in old time is said, Not to come by the will of man, but the will of God; The will of man is there supposed to be in some raised and eminent ability above what it naturally hath, and therefore opposed to the will of God in a more peculiar and extraordinary manner putting forth itself. Thus we have all false causes removed, and the true one affirmed, which is God himself.  
So that this Text doth plainly triumph over all the proud opinions of Pelagians, Socinians, Arminians and Papists, who either give whole or part of the work of conversion to the will of man; For the Evangelist is very diligent to exclude the will from any efficiency herein, under any respect whatsoever. Observe,  
The will of every man is naturally so polluted, that it cannot produce or cause our regeneration. It is not by the will of the flesh, or by the will of man, that we are born again.   

SECT. II.  
Propositions concerning the Nature of the Will.  
BEfore we come to launch into this ocean of wormwood and gall (for the polluted will, polluteth all other things) Let us say something to the nature of the will, not enlarging ourselves, either as Philosophers or Divines do in this point, but select only what is fit for our purpose.  
First, Therefore consider, That God hath appointed and ordered in nature, that every apprehensive power should have an appetitive power proportionable thereunto. The apprehensive being like the eye to discern and discover the object; The appetitive like the hand to embrace it: Thus the Angels, as they have an understanding to know things, so they have a will to desire them; In beasts there is a sensitive apprehension by imagination, and a sensitive appetite accordingly. Now because man in his soul is like an Angel, and in his body communicateth with beasts, therefore he hath both a twofold apprehension, intellectual and sensitive, understanding and imagination; and also a twofold appetite, a rational one, which is the will, and a sensitive one, which is the sensitive appetite in a man, wherein the passions and affections are seated; The will then is in a man his rational appetite, following the proposition and manifestation of the understanding: For if a man did know what was good, or what is evil, and no appetite to embrace the one, or avoid the other, he would be no better than a stone or a statue for all his reason. We see then why God hath placed such a power in the soul, as the will is; It is that the good which the understanding manifesteth may be embraced and entertained, and the evil it doth discover may be shunned, Whether this will be distinct really from the soul itself, and from the understanding is a Philosophical Dispute, and will not tend to your edification.  
Secondly, Though it be the appetite in a man, yet it is a rational appetite, it is subjected in the rational soul. There is a threefold appetite,  
1. Natural, which is in the motion of inanimate things, as in the stone to descend downwards, this is called an appetite, though properly it is not so, because it doth not follow knowledge, but is consequent upon the form immediately.  
2. There is the sensitive appetite, which moveth upon the knowledge of sense, and this is both in beasts, and also in men, yea naturally we live and desire, even all the motions of the soul are according to sense, and so in this respect man is become like the bruit beast: But of this afterwards.  
3. There is the rational appetite, and that is called the will, and this is in man only; a beast hath not properly any will, no more than he hath understanding, so that the will of a man is a noble and high faculty in him, appointed to follow reason, and to be regulated by it in all things; and therefore Austin saith, Voluntas tantum est in bonis; The will is only in good things; If a man love evil or desire evil, this is not voluntas (saith he) but cupiditas; It doth not deserve the name of the will, but of lust, but common speech is otherwise, there is a bad will, a corrupted will as well as a good will, only when we say, the will is a rational appetite, that must not be understood formaliter, but participatiuè, as they say, that is, the will doth not know, doth not reason, but is directed thereby, therefore it is called coeca potentia, a blind power, and if you say, it is blind, How then can it see the good proposed? I answer, it followeth the good proposed, not because it knoweth it, but because of its essential subordination to the understanding; Hence it is that to have a good will, it is so requisite to have a sound mind. Ignorant and blind minds are always accompanied with corrupt and polluted wills; There cannot be a sanctified will, where there is not an enlightened mind; This should make the ignorant and stupid to tremble in their estate they live in: This should make you prise knowledge above gold and pearls, as also to wait upon the Ministry with diligence, seeing that by knowledge the will cometh to be made holy.  
Fourthly, we are the more to inform ourselves about its depravation, by how much the more noble and excellent it is. It is hotly disputed between the two factions of Thomists and Scotists, which is the more excellent faculty, the understanding or the will; The Thomists are for the understanding; the Scotists for the will, but these two cannot absolutely and in every respect be commended before each other, only in respect of power and efficacy, the will is more eminent, for the understanding itself in respect of its exercise is subject to the dominion of the will, and the will also is properly the original and fountain of all good or evil in a man; for though the understanding hath actual sinfulness, and the affections, yet this is because of the will either directly or indirectly; so that to an actual deliberate sin there is required some kind of voluntariness, either expressly or interpretatively, either in se, or in causâ; Original sin (you heard) was voluntary in some sense, although we need not judge of that by Aristotle's rules, who was ignorant of any such thing. Therefore Julian the Pelagian triumphed in his Aristotelical Philosophy against original sin, despising his Ecclesiastical Judges, as not knowing Aristotle's Categories; as if (saith Austin) he desired a Synod of Peripatetics rather than Judges in the Church; but though original sin, with the indeliberate motions thereof, have not the actual personal will of a man, yet all other sins have, so that the pollution of the will, is in effect the pollution of the whole man. Hence  
In the fifth place, There is this difference between the understanding and the will in relation to its objects, The understanding doth receive the species of the object, to itself, not the objects themselves; and therefore when we know or understand evil as an object, this doth not defile the understanding, but is a perfection of it. Thus Godknoweth all the evil committed in the world, yet his knowledge is not polluted thereby, Scire malum, non est malum, but the will that goeth out to the objects as they are in themselves, and thereby loving of them, is what the object is. Thus if we will sin it is sin, and not if we know sin, because the will goeth out to a sinful object as it is in itself, so that above all keep we are to keep the will, for what that is placed upon, it presently becomes like it; If thou lovest the world, or earth, thou art earth, thou art of the world: Hence all the while sin is kept out from the will, though it be in thy mind, though it be by suggestion to thee, yet because there is no consent, it is not thy sin but thy misery. I speak not of the motus principatus, which are antecedent to our will, but of suggestions only offered from without, but when the will yieldeth, when that consencs, it becometh thy evil immediately, as poison while it is in the remote parts of the body may not kill, but when it striketh to the heart, than it is mortal. Thus sin in temptation, sin in suggestion doth not destroy till the will receive it, so great a matter is it to look to this power of the soul. For  
In the sixth place, Because of this rule and dominion the will hath therefore it is called the universal appetite of the whole man. We see all the other powers of the soul have their peculiar and proper inclination, The eye to see, the ear to hear, the understand to know, but the will is to will the good for the whole person, therefore it is not limited to one good object, more than another, but bonum in communi, the good in general is the object of it, so that the will is the universal appetite and inclination of the whole man; now if this great wheel that moveth all, be irregular and out of order, what good can be expected in the less wheels, if the foundation be destroyed, how can the building be established: Let then your attention, your thoughts and affections be greatly quickened, while we anatomize all the evil of the will. This is the most grievous and most dreadful instance of all the pollution original sin infecteth us with.  
In the 7th place, When we speak of the pollution of the will, The wera [will] may be take ambigously; for sometimes thereby is denoted, the power to will, someomes again the very act of willing, and sometimes the object that we do will, is often called our will: Thus when the Scripture speaketh of God's will, it doth sometimes mean the object willed, and this is often called Gods will, sometimes the act of willing, thus (if God will) and sometimes that power whereby he doth will, not that there is, Potenis volendi properly in God, for all power is, Perfectibilis per actum, whereas every thing in God, is actum purus, only we speak so of God, according to our capacity. Some indeed have questioned, Whether we may porperly attribute the word [will] to God; or metaphorically only? but seeing that simply to will, is, Perfectio simpliciter simplex, and absolute and most simple perfection, therefore it is not to be denied to God; for as the Psalmist saith He that maketh man know, shall not be know? Thus he that maketh man will, shall not he will? only will is not in God, as it is in man, for man's will is carried out to a good desired, or not enjoyed. In our will there is, convenientia and indigentia; First, A convenience, or sutebleness between the faculty and the object, and therefore we will it: And then there is an indigency or want of it; Now Gods will being the same with his Essence, is absolutely perfect and sufficient, but the created will in man is otherwise, and this will since man's fall, whether taken for the power to will, or the act of willing, or the object willed, is altogether a corrupt and a diseased will, there is nothing found or good in it; Although our purpose is to speak of the will as a power in the soul, yet prone to put itself immediately into actings.  
In the eighth place, The will having this great dominion over the whole soul, and being the universal appetite of a man, therefore it is that in it is seated obedience or disobedience to God. Obedience or disobedience to God is not properly, at least not primarily, or radically, in any part but in the will. It is true, all the other parts of the soul in regeneration are made holy and sanctified, and thereby in their way conformable to the will of God, yet obedience and disobedience are primarily acts of the will; so that as the will is qualified, so is a man said to be obedient to God: A good will is the good tree, that maketh the fruit good, and a bad will is the bad tree that maketh the fruit bad. As then all the evil or good of a tree cometh from the root, so doth all the evil or good of a man come from his will; For till this be sanctified, till this be renewed, nothing can be good in a man; Therefore if you examine, what is the cause of all the impiety, and all the wickedness that most commit, it is because their wills are corrupt, their wills are rebellious; Their minds, their consciences many times, tell them they ought to do otherwise, only their wills are slubborn and contumacious, Joh. 5. 40. Ye will not come unto me that ye may have life: So in the Parable, Mat. 21. 29. when the son was commanded to go, and work in the vineyard, he saith, I will not, It is then the will of man, that is the desperate and implacable enemy to all the things of God, men may delude themselves with reasons and fair glosses, but it is their will, and only their unsanctified will, that maketh them continue in such opposition to God; now the will is therefore the root of all obedience, of disobedience in a man, because that is like the Centurion in a man's soul, whatsoever it biddeth this, or that power of the soul do, it doth; what it bids the mind think, it thinketh; what it bids love to love, it loveth; what it bids the hand move to, it moveth to; for there are two acts of the will wherein it demonstrateth its dominion, The Elicit acts, and the Imperate; Elicite are those which the will doth immediately produce, as election, intention, consent, etc. and herein it hath full power, yet so, as that it's in subordination to God; The Imperate acts, are those which are produced by other parts of a man, yet from the command of the will, so when we move our hands or our feet, these are imperate acts of the will; Thus when we turn our mind from one object, and place it upon another, this is an imperate act of the will: The affections also they are in some measure under the command of the will, but not so absolutely as the body and the motions thereof are. By which you see that all things in a man are reduced to his will, and therefore the more active and universal this is, the greater is the defilement thereof.  
In the ninth place, The will in regard of its constitution at first, hath for its object that which is good; And in the state of integrity it was always a true real good, but in this state of revolt from God, the will cannot indeed be carried out to any thing but what is good, only it's but an apparent good, a disguised good, it is a true and real evil. As the object of the understanding is truth, and it cannot give its assent to that which doth appear to be false, so the object of the will is good; neither can the will have any motion or tendency to any object, which hath not the colour (at least) of some good. As the Devil appeared in Samuel's clothes, and so was believed to be Samuel; Thus doth all the evil in the world, which doth at any time seduce and draw the will aside, it hath the mantle and covering of good; It being impossible that the will should desire evil▪ as it is evil. It is true, some deny, that bonnus is the object, adiquate, and general of the will; but they say, good is the object of the will, as it is prosequntiva, prosecuting and desiring; but malueg is the object of the will, as it is persequntiva and aversiva, as it doth repel and dislike, so evil is the object of the will; For displicency and hatred are acts of the will, and the objects of these is evil. But we speak of the will now, as it is a rational desiring appetite, satisfying itself with love of some object, and if this be not good, either real or apparent, the will can no more tend to it, than the eye to music, or the car to colours; only by original sin, herein ariseth our unspeakable miserey, that the good which the will doth now embrace, is only a counterfeit specious guilded good, no true real good; They are but seeming goods, and real evils; Like the Glow-worm that shineth in the night, and is nothing but an earthly worm; Like a rotten Post or Tree, that in the night seemeth to be glorious, but in the day we know what it is: Thus if we could take off the visor, the painting from those objects, we place our wills upon, we shall see nothing but damnable guilt, and real abominable evils, which will at last damn our souls, Per falsa mala itur ad vera bona, per falsa bona itur ad vera mala; by that which is speciously good, we come indeed to that which is truly evil; and by that which is apparently evil, we come to what is substantially good.  
Lastly, In the will (according to those that are exercised in School-Divinity) We are to conceive in it suitable and proportionable affections, to those we call passions in the sensitive part. Thus in the will (as it is a rational appetite) there are love, joy, desire, fear and hatred. This is plain, because in Angels there are such affections; so also in the soul separated, there is love and joy, earnest desire for the coming of Christ, and its reunion to the body; by which it appeareth evidently, that besides those passions in a man, which work by a corporal transmutation, there are these spiritual and immaterial affections, or rather actions, and operations of the will; So that the will loveth, the will rejoiceth, the will desireth, etc. This is the more to be attended unto, because hereby this pollution of original sin, will appear the more extensive and diffusive; The love of the will, the desire of the will, the joy of the will are become abominable.   

SECT. III.  

¶. 1.  
The Corruption of the Will in all its several Operations.  
THese Doctrinal introductions thus substracted, Let us proceed to open this noisome Sepulchre, this dead and defiled will, which hath been spiritually dead, not as Lazarus four days, but ever since Adam's fall, and therefore must needs be stinking and unsavoury to a spiritual discerning. And let us  
First, Take notice of its defilement in all its several operations, which the will aboundeth with; And we find them out of the Schoolmen thus marshaled; The will (say they) may be carried out to good simply, and absolutely as good, and then it is only a bare volition, which is either inefficacious and conditional, called velleity or efficacious and absolute, than it is volition in the general; or else it may be carried out to good relatively, as it is finis, an end, and then either this end is enjoyed and possessed, which maketh the act of the will, called fruition, or else it is desired and purposed to be obtained, which maketh another act of the will called intention.  
In the next place, The will may be considered, as it operates about the means to its intended end. And  
1. There is a yielding unto and embracing of such a mean propounded to that end; and this act in the will is called consent, for the understanding that doth properly assent, and the will consent. This act of the will to consent unto a thing is of great importance in Casnistical Divinity, for there may be suggestions and fiery injections of diabolical temptations, but if the will doth not consent, as you see Christ's holy will did not in his combat with the Devil, they do not become our sins. Of this consent more in its time.  
2. If there be several means conducible to such an end, then cometh another act of the will, called Election, or a choosing of one thing rather than another, that which consolation is in the understanding, Election is in the will.  
Lastly, When the Will hath thus intended the end, and chosen efficaciously its means, then is there the last act of the will, which is called usus the use or the application of all the other powers of the soul, to bring this end about. It useth the understanding, it useth the affections, it useth the whole body to accomplish it.  
Thus you see what are the several operations of the will; It is now necessary to take all these singly by themselves, to show how grossly the will is disordered, and by that you will be convinced, that the corruption of the will, is indeed the corruption of the whole man, which made Austin frequently define sin by a mala volunt as, and that which is good by a bona volunt as, because of the dominion the will hath in the whole man.   

¶. 2.  
The Corruption of the Will in its general Act, which is called Volition.  
FIrst therefore, Let us begin with the general act, which is called Volition, the bare willing of a thing, which you heard, was either conditional and imperfect, or efficacious; for the former kind, How much corruption is there in the will, and that both about sin, and also about good? About sin, What secret wishes and wouldings are there in a man naturally, that sin were not sin, Vtina●n hoc non esset peccare, said he, that thy pleasures were not sins, that thy unlawful profits were not sins, there is this secret corruption in the will, whereby it would have the nature of things changed, vice to be virtue, and virtue to be vice. Some indeed dispute, Whether there be any such actings of the will as may be called velleities, and not volitions? But experience teacheth there are, so the Apostle, Rome 9 3. I could wish myself accursed, there is an incomplete act of the will; When the Psalmist saith, The fool hath said in his heart there is no God, Psa. 14. 4. that is in his wish, in his incomplete will; for absolutely a man cannot will that which is impossible; If then we do but observe the motions of the will in this respect, we shall find the number of these sins, to be like the sand upon the sea shore: Oh the many secret ungodly wishes that do by swarms rise up in thy will, which though thou takest no notice of, yet God doth and will accordingly judge thee!  
As thus the will is sinful in one way by its incompeat acts, so also when it cometh to what is good, when it should in a powerful, lively and efficacious manner be carried out to it, it is very remiss and languid; insomuch that they are but velleities, they are the sluggards wishes, that desireth and yet starveth himself, because he never putteth out his hands to work; Is not this half and faint willing of the things that are good, the root and cause of most men's destruction? Preach to them, press them about repentance, about conversion to God, and they promise you they will do it, and God give us his grace to do it, and no more is done; whereas thou shouldst will what is good with all thy might and strength, above gold and silver, above life itself: These wishers and woulders in Religion never make true converts. But of this more in its time.   

¶. 3.  
The Corruption of the Will in its Absolute and Efficacious Willing of a thing.  
COme we then to the next act of the Will, which is an absolute and efficacious willing of a thing, and here no tongue of men and Angels can express the depravation of it; For if we do consider the true proper and adequate object of the will, it is God only; He is the supreme and universal good, having in him after an eminent manner all good whatsoever; So that no object can fill the capacity of the will but God only. The good things of the creature can no more fill up the will, than the air can the stomach of an hungry man; but if we consider how it standeth with our will, as it is now corrupted, of all objects it is most averse to God; Hence the Scripture describeth every wicked man by this, That he hateth God, not under the notion as he is good, but as he is holy, as he is a just Judge, who will punish every wicked transgressor; Know then, and bewail this unspeakable defilement upon thy will, that it is most averse to its proper object, no stone doth more naturally descend to the centre, than thy will should tend to God, Amor mens pondus meum, illuc feror, quocunque feror, A man's love is his weight; now if thy love be spiritual, that weigheth thee to God, but if thy will be carnal, that presseth thee to carnal objects.  
2. Thy will is corrupted in respect of its object, because all the creatures are to be willed by thee, no otherwise then they tend to God, or lead thee to him, whereas naturally we will the creatures, for the creatures sake, and so make it instead of a God to us: As the Sun being the primum visibile, all things are to be seen by the light thereof; so God being the primum amabile, the first and chiefest thing to be beloved, all things are to be loved with a participation from it: But who may not groan under our corruption herein? Every creature we desire, we are apt to terminate ourselves upon that, and to go no further; Do we will health, parts and the comforts of this life, in reference to the glory of God? So that herein we may see the depth of our corruption: It was not thus with Adam in his integrity; There is not a creature, that thy will is pitched upon, but thy soul commits fornication with it; Leave not the meditation of this point, till thy heart in an holy manner break within thee.   

¶. 4.  
The Corruption of the Will in its Act of Fruition.  
THe next Act is that which is called Fruition; An operation (you heard) of the will, when it doth possess a thing, as its ultimate end, end resting in it, as a centre, and desiring no further; For as the stone cannot of itself hang in the air, but must descend to the earth, and there it resteth: So the will of man moveth up and down in a restless manner, like Noah's Dove, till it find out an object wherein it doth acquiesce with fullness of content. Now there is no object that we may thus frui, enjoy ultimately, and for itself sake, but God only. That distinction of frui and uti, to enjoy and use only, which Austin first excogitated, the Schoolmen are large upon; To enjoy a thing, is to have it for its self sake, referring it to no further end, for the Rule is, Appetitus finis, is infinitus, The soul never hath enough of that which it ultimately desireth, but yet desireth nothing else but that. As in Philosophy it is said, Materia semper appetit formam, the Matter doth constantly desire new forms in sublunary things; Hence is that frequent alteration, transmutation and generation, but in the heavenly bodies, the matter (they say) is satiated, desireth no other, because of the great activity and perfection of that form; Thus it is in moral things, the heart of a man, while carried out to any earthly thing, cannot meet with its compliment and fullness of blessedness, and therefore like the Horseleech still cryeth, Give, give, Sen caret optatis, seu fruitur miser est. It is a Sheol that is always craving, only when terminated upon God, because he is bonum quo nihil melius, there cannot be any good desirable, which is not transcendently in him; therefore the sanctified will doth enjoy him only: Thus David, Whom have I in heaven but thee, and none in earth in comparison of thee; In Heaven David had none but God, not Angels nor Archangels, Heaven would not be Heaven, if God were not enjoyed. Indeed Divines do commonly call the enjoyment of God in Heaven fruition, and that is immediate, complete and perfect fruition, but yet even in this life, believers partake of God, have communion with him, and do enjoy him. It is indeed by saith, not yet by vision, but the object of faith is as real and operative in the soul, though not to such a full degree, as the object seen Thus you see, that according to the true order and constitution of things, God only is to be enjoyed, he only is to be loved, and desired for his own sake, and all things else in reference to him. But on the breadth, the depth and length of our natural defilement therein! What spiritual Geometry can measure the dimensions hereof? For doth not every natural man enjoy something or other, which is as a God to him? Why is Covetousness called Idolatry? Why are some said to have their belly a God? Is not all this, because they love these things, and enjoy these things for their own self's sake? Whereas we ought only to use them, as instruments of God's glory, and advantages of grace, not to abide or dwell in them; They are to be taken as Physic, which is not received for its self's sake, but because of health; So that were it not for health, a man would never use it: Thus it ought to be with us, in all the comforts we have in this world, to use them no further than they are subservient to our spiritual condition; we are ex officio discendere, not cupiditate ruere, such a crucified and circumcised heart the Apostle exhorteth to, 1 Cor. 7. The time is short, those that marry must be as if they married not, those that rejoice, as if they rejoiced not If a man desire a garment, he would not have all the cloth in the Country, but as much as serveth for his garment; So neither are we to desire wealth, riches, honours, any comfort without end, but as much as will conduce for Heaven. The traveller will not burden himself, no not with gold and silver, who hath a long journey to go; Oh then call off thy will again and again? Say, Why art thou fastened here? Why stayest thou here? Look further, look higher, This is not God; As the Angel did on a sudden so ravish John, that he was ready to worship him, but the Angel forbade him, saying, I am thy fellow-servant, worship thou God; So these creatures had they a voice would speak, when thou art at any time ravished with the excellency of them, do not love us, love God; do not delight in us, delight thou in God, we are but thy fellow-creatures, yea not so much, but inferior and more ignoble then man. Jansenius (Lib. 2. de statu naturae lapsae.) following his Austin, will not allow us any love to any thing but God; we may use it (say they) but not love it; yea he rejects that assertion, we may love the creatures, but moderately; this is (saith he) as if we should say, there is a moderate covetousness, a moderate pride; and we must grant, that the Scripture doth many times speak of the love of the creature, as absolutely and intrinsically a sin. Thus, Love not the world, nor the things of the world, 1 Joh. 2. 15. He doth not say, Use not the world, but love not the world; and thus, The love of money is the root of all evil, not the having of it or using of it. But this seemeth to be too rigid and stoical; and it is indeed a mere Question De nomine; for, take love in the sense they do, for the willing of a thing, for its own self's sake, thus it is intrinsically a sin to love any creature, it is spiritual Idolatry, and a breach of the first command, but then the Scripture doth allow us to love the creatures, so we do not love them more than God. Thus Husbands are commanded to love their wives, and we are to love our Neighbours as ourselves; So that to love the creatures is our duty, we should sin, if we did not, only the excess and inordinacy is sinful, and this we are guilty of, when we enjoy any thing but God, Now though none will acknowledge themselves guilty of this sin, yet every natural man doth enjoy some creature or other, his will is fastened upon something that is not God: It is true, this sin is very secret and subtle, the godly themselves have much ado to find it out in their own hearts; the will of a man is such an unsearchable Abyss of all evil, but do not thou crawl on the ground like a worm any longer, Set thy affections on things above. It is indeed a Question worthy much enquiring into, How a man shall know whether he doth enjoy a creature or use it only, when it is a Sarah, when an Hagar only? And here the godly themselves are often in great uncertainties; The root of things lieth hid under ground; The first Letter commonly which beginneth a Book hath so many gaudy flourishes about it, that it is hard to know what it is: Thus also it is in our hearts and conversations; what is the Summum bonum, the great wheel that moveth all, the ultimate rest of our soul, it is very difficult to find out; but it is not my work now to dive into this, it is enough that we know, The will of every man is naturally so polluted, that it enjoyeth a creature in stead of God, it cannot will, love, and embrace him as the chiefest good. Proceed we then to the next act of the will about the end, and that not as possessed and enjoined, but 〈◊〉 be obtained and acquired, and that by some means, which we call Intention, and we shall find the will horribly corrupted in this respect also.   

¶. 5.  
The Pollution of the Will in its Act of Intention.  
THe word Intention is a Metaphor from the Archer, who aiming at a mark, useth his greatest skill and endeavour to hit. The Scripture speaks of the Benjamites, as famous in this way; Now every thing that man doth as a rational agent is to have some end, some mark and aim, and what that is, the Scripture doth direct unto, God's glory is the aim, What ever ye do, do all to the glory of God, 1 Cor. 10. 31. So then we see, what is to be the object of our intention, what we are to aim at in all that we do; Whence also we must be directed and guided therein (viz) by the Word of God. This being concluded on, we see that the will in every sin it commits, doth fail and err in its intention, therefore is all sin called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an aberration from the scope: Every action that is not done for God, is like an arrow shot besides the mark, that shooting is lo●●, it was to no purpose, and it cannot be recovered again. All rational agents intent an end, and if that be not obtained, there is a miscarriage; So that as in natural things, when there is some error, a monster is brought forth: Thus it is in voluntary and moral things; Every sin is a monster, and thou oughtest to be more astonished and trembling under every sin, than a woman would be in seeing a monster come from her; So that in every sin the will is corrupted in its intention; But yet more particularly let us consider, how the intention of the will is deprived, and that in these ways:  
First, When the chief end is not intended, but secondary ends, intermedious ends; Yea when those things which should be but means are intended as ends, when we make a wilderness a Canaan, a Tabernacle, the Temple, the Inn, a Dwelling-place. A secondary end which a man is to intend is the salvation of his own soul, the principal and most noble is the glory of God. It is true, God hath so inseparably conjoined his glory, and man's salvation together, that one cannot be divided from the other: Therefore it is too rigid of some, who press this as a duty upon Christians, to be willing to be damned for God's glory; That we are to will our destruction, so that God may be glorified thereby, for we are to seek for immortality and glory; It would be a sin to will our damnation, only this is a subordinate end, God's glory is the principal: Neither is a Christian anxiously to perplex himself with this Question, Whether they love God's glory, or their own salvation best? Some timorated consciences, and tender spirits have been apt to judge themselves hypocrites in this thing, thinking they serve God only for Heaven's sake, for their own ends and safety, not for God's glory, which yet is a greater good, and more to be preferred then the salvation of the whole world; better all men be damned, than God not be glorified. But it is not good for a Christian to put such Questions to his soul; Neither was that a wise wish of one, who desired there were neither Heaven or Hell, that so he might know whether he served God purely for himself or no. Though these things are to be granted, yet on the other we must also yield, That the glory of God is the ultimate end, and our salvation in subordination thereunto; Not that they are to be divided or opposed, for Subordinata non pugnant, only one is less principal, and the other more principal; But how corrupt is the wills intention herein? How many will Heaven as a place of Salvation, but not as a place of God's glory; they desire Salvation as it freeth from Hell torments, but not as it is a perfect sanctification of the whole man for the enjoyment of God? Here thy intention is sinful and incomplete, when thou intendest Heaven and happiness, thou art to desire all of it, not some parts of it.  
Again, Our intenton is much more corrupted in making the means to be the end; we make a perfect period and stop at a Comma, or a Colon; and truly this is the general and universal corruption of every man's natural intention; he shooteth his arrow too short, he intends no further, than an happy pleasant and merry life in this world; one intends honours, another intends wealth, another intends pleasures: There is no natural man can intend any higher good than some creature or other; That as the bruit beasts have a kind of improper intention, as they have of reason, whereby they are carried out to those things only that are obvious to sense: Thus it is with man in his natural estate, destitute of regeneration; a worm can as soon fly like a Lark towards Heaven, as this man intent any thing that is spiritually good: for the natural man hath neither a mind or an heart for such holy things, and so is like an Archer that hath neither eyes or hands, and thereby can never reach the mark.  
Secondly, The intention of the will is corrupted in its error and mistake about its object, it shooteth at a wrong mark▪ It's really and indeed evil which he intendeth, though it be apparently good, it is in truth poison, though it be guilded; It is true, the rule is, Nemo intendens malum operatur; No man intendeth evil as evil, but it is propounded under the notion of good, and that even in those who sin against the light, and dictates of their own conscience: But yet the Scripture speaketh constantly of wicked men, as those that love evil, and will evil, and hate good, because it is evil, which their wills are carried out unto, though it hath the outward bait and colour of what is good. Herein than we have cause with bitterness of heart to bewail our sinful intentions, thou dost but cousin and delude thy own self, Though thou hast many glosses, many colours and pretences to deceive thyself with, yet that which in deed and truth doth allure and bewitch thy soul is evil in the appearance, (as it were) of some real good: a strumpet, in Matrons clothes.  
Thirdly, The intention of the will is herein also greatly defiled, that when it doth any holy and spiritual duties, the true motive and proper reason of their intention is not regarded, but false and carnal ones. Finis operis, and Finis operantis are not the same, as they ought to be. This is the wickedness of man, so great that no heads, though fountains of waters, can weep enough because of it: The Pharisees they were very constant and busy in prayers, in giving of alms, but what was their intention all the while? It was to be seen of man; and therefore in the just judgement of God, they had that reward. This intention of the will, is thought by some to be the eye our Saviour speaketh of, If that be dark, the whole body is dark, Matth. 6. 22. Jebus did many things in a glorious manner, as if none were so zealous as he, but like the Kite, though he soared high yet still his eye was to see what prey lay on the ground, that he might devour it; it was a kingdom not Gods glory he intended. Thus Judas intended a bag, and riches, in all that seeming love and service he professed to Christ: Oh take heed of the intention of thy will in every holy duty! This maketh, or marreth all.  
To what hath been said may be further added,  
First, That we foolishly labour to justify our bad and sinful actions by our good intentions, as if they were able to turn evil unto good, and black into white: Is not this a continual plea among natural people, that though what they do be unlawful, yet they mean no hurt in it, they have good hearts and good intentions? Hence it is, that when they have done evil in the eyes of God, than they study to defend themselves by some intended good or other: Thus Judas, when he muttered about the ointment, poured on our Saviour, yet he pretends to good intentions, That the ointment might have been sold and given to the poor. Saul, when he had rebelliously spared the best of the cattle, yet he carrieth it, as if his intention had been to keep them for a Sacrifice to the Lord: Yea, the Pharisees in all their malicious and devilish designs against Christ, would be thought, that their high and pure intentions for the glory of God, did carry them forward in all they did. By such instances we see how prone every man is to put a good intention upon a bad action, and thereby think to wash himself clean from all guilt; but it is against the principles of Divinity, that a good intention should justify that which is a bad action: It is true, a bad intention will corrupt a good action; so vain glory, or to do any religious duty to be seen of men; This is a worm which will devour the best rose; This is a dead Fly in a box of ointment: But it doth not hold true on the contrary, That a good intention will change the nature of an evil action; The reason whereof is that known Rule, Malum est è quolibet defectu, bonum non est, nisi ex integris causis: Even as in a Picture, one defect is enough to make it uncomely, but the beauty of it is not, unless every thing be concurrent; So in music, any one jar is enough to spoil the harmony; but to make sweet music, there must be the consent of all: Do not therefore fly to thy good heart, to thy good meanings, thou intendest no hurt, for if thy action cannot be warranted by the Word, if it have not a good and lawful superscription upon it, this will never endure the fiery trial: The Apostle maketh all such conclusions full of horror and blasphemy (as it were) that argue, Let us do evil that good may come of it, Rom. 3. 8. Austin said, It was not lawful to lie, though it were to save a world. Consider then the sinfulness of thy will, and be more affected with it, than hitherto thou hast been: When thou art overtaken with any sin, Dost thou not excuse thyself with a good intention? Dost thou not plead some good or other though aimest at in all such unlawful ways? But though man cannot judge thee, yet the All-seeing eye of God doth pierce into all thy intentions, and he knoweth thee better than thou knowest thyself.  
Secondly, The intention of the will is greatly corrupted in this particular also, That it will add to the worship of God, and accumulate precepts and means of grace (as they think) in his service, and all this while think a good intention will bear them out. If you ask, Why the Church of God hath not always been contented with the simplicity of the Gospel, why she hath not wholly kept herself to divine Institutions? You will find this corrupt intention of the will to be the cause thereof. A good intention brought in most of the superstituous and uninstituted Ceremonies that ever have been in the several ages of the Church, Mat. 15▪ 9 In vain do ye worship me, teaching for Doctrines the commandments of men; The Pharisees thought by their commands and Doctrines to teach men the fear and the worship of God: This corrupt intention hath eaten out the very life and power of godliness; men taking upon them a more excellent stay (as they think) then the Scripture hath revealed, to teach reverence and devotion; From whence are those frequent commands to the people of Israel, That they must not go after the imagination of their own hearts; That they must not do what is good in their own eyes; That they must not add to, or take from the word of God; By these strait and close injuctions, we see that no intention whatsoever (though never so seemingly pious and reverential) will warrant a man to appoint any worship of God from his own head. Vzzah had a good intention, when he endeavoured to stay the Ark from falling; but God was so displeased thereat, that he struck him dead immediately; now the reason was, because God's order was not kept about the Ark; Vzzah's intention did not preserve him from God's displeasure, so neither will their devout intention justify such who do superadd to God's worship. Some observe that expression of Eve's, Gen. 3. 3. where she saith, That God had said, they should not eat of it, nor touch it, left they die; We do not read that God forbade them to touch, yet (its thought) this was added by Eve for caution sake, as if she were so careful to keep God's command about eating, that she addeth, they must not so much as touch it; From whence Ambrose gathereth, Nihil vel boni causâ addendum est precepto: But oh how busy and active have many at all times been in the Church to bring in new worship, new institutions, of which there is no footstep in God's Word, as if they were more careful of God's honour and glory, than he himself is! But though with men this sin be accounted small, saying, They cannot worship God too much, they cannot be excessive in serving of him, yet this is an high sin in the Scripture account; It being one of God's royalties, to prescribe what shall be his Worship: Shall a servant take upon him to make Rules in his Master's house? Let men that dote upon superstition, and are enamoured with customs of devotion, that have no command from Scripture; Lay this very seriously to heart: Oh how terrible will it be, when thy Devotion and Religion will appear abomination! God ask thee, Who hath required this thing at thy hands? The Ape is therefore the more deformed, because so like a man, and yet is not a man: Thus all that worship, which hath the greatest appearance of humility, zeal and mortification, which yet hath not its original from God, is the more loathsome to such as are of a spiritual taste and judgement in heavenly things, serving of God, not in the way they choose, but in the manner he hath commanded. And thus much for the act of Intention.   

¶. 6.  
The Pollution of the Will in its Acts of Election or Choosing.  
WE shall in the next place, consider those that relate to the means which lead to the end; and I shall first begin with Election or Choosing, because in that is contained either life or death; For as the Election of God, or his mere choosing of some to eternal life, is the fountain of all the good, which such persons partake of, all their springs are in it; So the election or choice of man is the womb, wherein all happiness or misery is conceived: If a man have right intentions and true ends, yet if he choose false, sinful and ungodly means, he can never come to that end; It is as if a man should intend his home, or dwelling-place, which is in the North, and he choose that road or way, which leadeth into the South. It is acknowledged by all, That in every man there is an innate appetite to the chiefest good; but as naturally all men do err about the knowledge of it, what it is, so also about the means, how to attain it. But let us open this viper, and see what a poisonous brood is in it. As  
First, Herein is the sinfulness of the wills choice manifested, That it electeth and embraceth such things as are pleasing to flesh and blood, that are suitable to sense, although there be never so many snares and temptations, thereby to endanger the soul. As it was with Lot, Gen. 13. 10, 11. when he beheld all the plain of jordan to be well watered, and that it was like the garden of God, he chose all that country, and departed from Abraham; But in what sad dangers did this unwise choice of his cast him into? And thus it is with every man naturally, he chooseth such conditions, such ways, as are full of pleasure, profit and advantages, in the mean while not considering how quickly this honey is turned into choler, that rugged and difficult ways had been better than such sweet and pleasant ways: Whereas then Moral Philosophy maketh a threefold good, Vtile, Jucundum and Honestum, Profitable, Pleasant and Honest, or Virtuous, and the later is properly and fully the object of the will, that is so depraved, that it chooseth only what is advantageous or pleasant. Experience doth abundantly confirm this, for what man naturally till regenerated doth choose any thing, but as it is connatural to, and commensurated with that depraved appetite within: David being enlivened with a supernatural life, see what a choice he declareth that he had made, Psal. 119. 30, 173. In both those verses he professeth, He had chosen the Commandments of God: Hence the Wiseman, who knew what was fittest to be chosen, saith. Prov. 16. 16. That wisdom and understanding (which is nothing but grace) is to be chosen rather than gold or silver: If then the will were truly sanctified, it would not choose a thing, because it is delightsome and profitable, but because it's holy and commanded by God, Isa. 7. 15. it is made the description of a child, That he knoweth not to refuse the evil, and choose the good: Thus the child (and a fool) he will choose his bauble before gold or silver; such folly and simplicity is upon us; The will is so perverted that it will choose any thing rather than that which is indeed and solidly good.  
Secondly, The election of the will is grossly depraved, In that it chooseth uncertain things before certain; not only pleasant and profitable things before holy and honest, but uncertain and fading things, before that which is eternal and will continue ever; And wherein can the wils sinfulness be proclaimed more than in this? Is it not a rule commended by all wise men, Tene certum & demitte incertum, Hold that which is certain, and let go that which is uncertain? All men have such a will in worldly things, they would choose a certain estate, rather than what is mere arbitrary, and may be lost the next day; but if we bring these men unto spiritual objects, and temporal objects, lay one in the one side, and the other on the other side, yet they will choose the temporals, and let go the spirituals; Though the temporals are transitory and fleeing away, whereas spiritual things would be eternal, they would continue thine for ever: Oh foolish and unwise men who make such a choice! And yet this is the state of every unregenerate man, What doth he say? Give me the good things of this world, though I lose Heaven and eternal Glory; Let me have a day pleasure, a moment's profit, though I have an eternity of loss and torments: Consider then with thyself, what a foolish choice thy will doth make all the day long; Thou choosest that which will leave thee, which is here to day, and like the grass to morrow is thrown into the Oven, and in the mean while there is that good which will abide, though Heaven and Earth should fall, and this thou art willing to pass by: Was not Dives called a fool upon this account? This night thy soul shall be taken away, and then whose shall all these things be? The sinfulness of thy will herein, will never be enough lamented, till with Dives thy eyes be opened in Hell, and then thou behold what a choice thou hast made. Christ giveth Mary this commendation, That she had chosen the better part (Luke 10. 42.) and that should never be taken from her. Oh that this also could be said of thee truly, thou hast chosen the good part! Though the wicked and ungodly of the world think it is the worse part, and they would never take it, yet it is the good part, and that because it will never be taken from thee: Thy grace, thy good works will never leave thee, but they will go to the grave with thee, to Heaven with thee.  
Thirdly, This sinfulness of thy Will in choosing, is seen, when thou hadst rather sin then become afflicted; and yet this is naturally adhering to every one, he will rather choose to wound conscience, to go against light rather than be brought into trouble: Doth not every man naturally judge this the best, and so choose it? Hence he never mattereth what God requireth, what may damn his soul hereafter, only he is resolved he will not put himself upon any hardship for Christ, but will launch no further in this deep than he can safely retire back again: Every man would naturally get an Ark to save himself in, when any public water do overflow; so they escape danger, they regard not God's glory, or the Churches good; Job's friends did fasten this upon him, but falsely, Job 36. 21. Take heed, regard not iniquity, for this hast thou chosen rather than affliction; They thought Job desired to sin, and would choose that rather than to be afflicted by God, though Job being sanctified was free from this charge; yet it is too true of every man by nature: Oh what power of grace is necessary to make a man choose to do his duty, rather than have all the advantages of the world! It was Anselm's expression, That if sin were on one side, and hell flames on the other, he would choose rather to go through them rather than sin: Even Aristotle could say, A virtuous man would die rather than do any dishonest thing: But the Scripture giveth an admirable commendation of Moses, worthy all our imitation, Heb. 11. 25. Choosing rather to suffer for Christ, than the pleasures of Egypt; Moses that might have had all the pleasure and honours of Egypt, yet because he could not have them without sin, he rather chooseth the poor and despised estate that his brethren were in. So that Moses doth in this case something like Hiram, 1 King. 9 13. to whom Solomon gave many Cities, but Hiram did not like them, and called that place Cabul, that is, displeasing or dirty: Thus Moses called Pharaoh's Court, and all his honours Cabul in respect of Christ's favour and his love. Did not all the holy Martyrs likewise do the same things? Were not many of them offered life, liberty, yea great places of honour, if they would renounce Christ, if they would forsake his way? But they did not stand deliberating and doubting, what they should do, they immediately choose to be imprisoned, burnt at the stake, rather than not confess Christ and his way; but the will naturally cannot make such a choice.   

¶. 7.  
The Wills loss of that Aptitude and readiness it should have to follow the deliberation and advise of the Understanding.  
THe sinfulness of the Will in its noble and famous operation of Election or choosing hath been in a great measure considered, I shall add two particulars more, and what is further to be taken notice of in this point, will seasonably come in, when we are to treat of the Will in its freedom, or rather servitude.  
The first of these two to be mentioned is, The loss of that aptitude and readiness it should have to follow the deliberation and prudent advice of the understanding. For this is the privitive Institution and nature of the soul in its operations; The understanding when the end is pitched upon doth consult and deliberate in a prudential way about the means which may conduce to that end, and when prudence doth direct about those things which are to be done, than the will is to embrace and elect that medium rather than any other, which reason doth thus wisely suggest; Thus it ought to be, now the will being wholly corrupt doth not choose according to the dictates of prudence, but the suggestions of sense, and the carnal affections within us; So that naturally a man chooseth an object, not because reason or prudence saith, This is good, this is according to Gods will, but because sense or affection saith, this is pleasant and delightful. This sad perverting of the order of the will in its operations, if rightly considered, would throw us upon the ground, and make us with great amazement and astonishment cry out of ourselves; For what can be more absurd and grievous than the will, which is so essentially subordinated in its choosing to the guidance of the understanding, should now be so debased, that like Samson without eyes, it is made to grind in every mill, that any carnal affection shall command; we may see the good method and rule the will should walk by in its choice, by that which Moses said, Deut. 30. 15. 19 See, I have set before thee this day life and death, good and evil. I call heaven and earth to record this day against you, that I have set before you life and each, cursing and blessing; therefore choose life. Observe what should direct us in choosing, viz. That which the servants of God deliver from the Word, and so that which the mind of a man enlightened from thence doth declare to us, and for defect herein it is that we choose evil and death, for how often doth the Minister of the Gospel yea thy own conscience it may be within thee, obtest and adjure thy will, as herein the Text Moses did the people of Israel. I call heaven and earth to witness, saith conscience, that I have showed thee the good thou wert to do, I have terrified and threatened thee with hell, and that vengeance of God which will follow thee upon the commission of such sins: Therefore look to thy election, see again and again what it is that thou choosest. But though all this be done, yet the will will choose what affections say, what sense suggesteth, dealing herein like Rehoboam, who would not hearken to the advice and direction of the ancient grave and wise counsellors, (thou plus valet umbrasenis, quam gladius juvenus, as the expression is in the civil law) but he gave his ear to the young men that flattered him, and were brought up with him, which proved to his desiruction. Thus the will in its choice it maketh, listeneth not to what the mind doth with deliberation and prudence direct to, but what the inferior appetite doth move unto, that it followeth: And this is the foundation of all those sad and unsuccesful choices we make in the world, this layeth work for that bitter repentance and confusion of soul which many fall into afterward; Oh that I had never choosen this way! Oh that I had never used such means! Oh me never wise! Oh foolish, and wretched man that I am? Especially this bitter bewailing and howling about what we have chosen, will be discovered in hell, what will those eternal yell and everlasting roar of soul be, but to cry out, Oh that I had never chosen to commit such sins! Oh that I had never chosen such companions to acquaint with! Thus the foolish and sinful choice thou makest in this life, will be the oil as it were poured into those flames of fire in hell, to make them burn seven times hotter.  
Secondly, The other particular wherein this corrupt frame of the will in election is seen is, That in the means it doth choose, it never considereth how just, and lawful, and warrantable, the means are, but how useful; and therefore, though God be offended, though his Law be broken, yet he will choose to do such things, whereas we must know that God hath not only required the goodness of an end, but also the lawfulness, and goodness of the means, and the sanctified will, dareth not use an unlawful medium to bring about the most desired good that is; but the carnal heart, taketh up that rule of the Atheistical Politian, Quod utile est, illud justum est, That which is profitable, that is just and righteous: That famous act of the Athenians, being provoked to it by Aristides the Just, may shame many Christians, when Themistocles had a stratagem in his head against their enemies, telling the people, he had a matter of great weight in his mind, but it was not fit to be communicated to the people, The people required him to impart it to Aristides, who being acquainted with it, declareth it to the people, That Themistocle's counsel was utile, but injustum, profitable but unjust; by which means the people would not pursue it. Here was some restraint upon men by the very principles of a natural conscience, but if the will be left to itself, and God neither sanctifying or restraining it; it looketh only to the goodness and profitableness in means never to the lawfulness of them. Some have disputed, Whether it be not lawful to persuade to use a less evil that a greater may be avoided? They instance in Lot offering his daughters to the Sodomites to be abused by them, rather than commit a more horrid impiety, by abusing themselves with mankind (as they thought those strangers to be) but the Scripture rule is evident and undeniable, We must not do evil that good may come of it, Rom. 3. 8. Neither doth a less evil cease to be an evil, though compared with a greater; and therefore as in a Syllogism, if one of the premises be false, there cannot be inferred a true conclusion, è falso nil nisi falsum, so also, è malo nil nisi malum, from an evil means there can never come, but that which is evil, though indeed God may by his omnipotent Power work good out of evil; know then that it cometh from the pollution of thy will, that thou darest make choice of means, not because just or righteous, but because profitable for that end thou desirest.   

¶. 8.  
The Pollution of the Will in its Acts of Consent.  
WE proceed to another act of the Will, as it is exercised about the means which is called Consent; for though in order of nature, this doth precced election, yet because I intent not to say much about it at this time, because more will be spoken to it, when I shall treat of the immediate effects of original sin; I therefore bring it in, in this place. And for to discover the sinfulness hereof, we must know, That the will hath a twofold operation or motion in this respect, for there are motus primo primi, the immediate and first stir of the will antecedently to any deliberation or consent; The natural man being wholly carnal cannot feel these, no more than a blind man can discern the motes in the air, when the Sunbeams do enlighten it; but the godly man, as appear Rom. 7. he findeth such motions and insurrections of sin within him, and that against his will. Now although it be true, when there are such motions of the will, but resisted and gainsayed, they are not such sins as shall be imputed unto us; and thus far Bernard's, expression is to be received, Non necet sensus rei deest consensus, yet they are in themselves truly and properly sins. The Papists and Protestants are at great difference in this point. The Romanists denying all such indeliberate motions antecedent to our consent to be properly sins, but the Reformed do positively conclude they are, and that because the Apostle, Rom. 7. calleth them often sins, and sins that are against the law, and which ought to be mortified. It is true, we further add, when the sanctified soul doth withstand them, cry out to God for aid against them; as the maid in danger to be deflowered, if she called out for her help, the Law of God did then free her; so God also will through Christ forgive such sinful motions of thy soul, which appear in thy heart, whether thou wilt, or no; yet for all this, these stir of the will being inordinate and against the Law of God, which requireth not only pure streams, but a pure fountain also, therefore they are truly culpable, and so damnable. Let then a man observe, whether Egypt was once fuller of flies then thy heart is of inordinate motions; for as the pulse in the body is always beating, so the will is always in action, it's always moving to some object or other, and being naturally corrupted, it doth always tend, either to an object unlawful, or if lawful, in an unlawful and immoderate way.  
But in the second place, Besides these indeliberate motions, there are those which are deliberate, to which the will doth give free and full consent; and these are greater sins than the former, because the more voluntary; and certainly the will of a man is as full of sinful consents, as the Sea is of water: Whensoever any lust, any sin cometh to tempt thee, How easily and quickly is thy consent obtained? Indeed outwardly to commit the sin that is many times hardly accomplished, there may want the opportunity, fear or shame may restrain men, but to consent to sin, yea that which is most abominable, may be a thousand times over committed by the will in a little space. Now that the wills consent to a sin is a sin, if it be kept within only, and not expressed in the outward act, is difficulty believed; even as they think their thoughts, so also the desires of their will are free in this particular; Yea it seemeth to be the constant Doctrine of the Pharisees, That if a man did externally obey the Law of God, though in his heart he did will the contrary, yet the Law did not condemn him: Hence it is that Matth. 5. our Saviour doth expound the Law so exactly and spiritually, and that it seemed a great Paradox to the received Traditions at that time, for our Lord, doth there show, That if a man doth lust after a woman in his heart it is adultery and so of all other gross sins: If then thou dost will in thy heart, desire and consent in thy heart to any sin, though thou canst not, or darest not commit it; Here God looketh upon thee, as such a sinner; for as in holy things God accepteth the will for the deed, so in evil things, the will to do it, the consent to do it, is as if thou hadst done it, Tantum fecimus, quantum volumus, even Seneca could say. What thunder and lightning is in this truth, if rightly understood; Go and search thy will, make strict examination about it, and thou wilt find sparks, do not fly faster from the forge then sinful consentings do issue from thee all the day long. No sooner doth any voluptuous, ambitious or profitable object appear in thy soul, but thy will hath secretly consented to it, and embraced, even before thou canst tell what thou hast done: Now this sinful temper of the will is the more pernicious and dangerous, because these consentings inwardly to sin, are so sudden and imperceivable, that thousands of them came from the soul almost in a twinkling of an eye, and the heart feeleth them not: Do not then think to justify thyself, because thou canst with the Pharisee thank God, that thou art no adulterer, no drunkard, no Publican, for if thou hast at any time a secret consent to these things, if thy heart embrace them, though thou darest not externally commit them; The holy and spiritual Law of God will find out these sins in thee, and condemn thee for them.  
In the next place, Consider also that there is a twofold consent to a sin, Express and Formal, or Interpretative and Virtual; an express consent is, when the will doth actually yield itself up to any lust that doth tempt it: Thus Cain expressly consented to the murder of Abel; Judas to the betraying of Christ. But a virtual consent is, when we yield to that from which such a sin will either necessarily, or probably follow, although we do not expressly think of the sin: Thus a man that is voluntarily drunk, if in his drunken fits he kill any, or commit any other gross impiety, he may be said interpretatively to will all that wickedness, though for the present he knoweth not what he doth. Thus the best Casuists do determine, and the reason is, because such a man doth voluntarily expose himself to the cause of all such evils, and he who willeth the cause of a sin, may be justly said to will the sin that is the effect; Know then thy consent to sin may extend further than ever thou thoughtest of; Such sins may lie at thy door ready to arraign thee, because though thou didst not expressly will them, yet by consequence thou didst. Therefore Matth. 25. 44. when those workers of iniquity plead, They never saw Christ hungry or in prison, and did not minister to him; Our Saviour replieth, That because they did not such things to his Disciples, they did them not to him.  
Lastly, This consent of the will is not only to the evil that we do in our own persons commit, but also to that which others are guilty of. And here now might be a large field, wherein the sinfulness of our corrupt will may be discovered; and this consent of the will to other men's sins, may be (as Divines show) many ways, but I must not enlarge therein: It is enough for the present, to know the will is so corrupt, that as if it were too little to consent to its own sin, it's frequently yielding to the sins of others, whereby the sins of other men are made ours, and so at the day of Judgement shall stand arraigned, both for our own and other men's sins also.  
The last act of the will is, That which they call usus, the application of the other parts of the soul and body to bring about the evil desired. In this also the will, because of the universal dominion it hath, doth demonstrate the vast extent of its sinful kingdom. This sinful will commands the body in a despicable manner to be instrumental to sin; It bids the eye look upon wanton objects, and it doth it; it commands the tongue to speak obscenely, wantonly, to lie, or curse, or swear, and it doth it; all thy bodily sinfulness is committed, because the will commandeth it to be done: And although the affections are not under such an absolute command by the will, but rather they sometimes subjugate and keep that under them, yet at other times, the will causeth them to arise, men love and hate, because they will. Mel●cthon is said to write thus to Calvin, Judicas prout amas, aut odio habes, amas vero aut odio habes, prout vis; The will of a man is that which sometimes stirreth up all the passions of the soul; Hence is that usual expression, I will have my will whatsoever it cost me. Yea the understanding, though it be a light, yet the will many times putteth it under a bushel; yea it will command the mind to divert its thoughts; Hence men will not understand, will not be convinced, because the will applieth to other objects. But of this more in its time.    

SECT. IV.  
The Defilement of the Will in its Affections and Properties, or the sinful Adjuncts inseparably cleaving unto it.  ROME 9 16. So than it is not of him that willeth, or of him that runneth, but of God that showeth mercy. 
HItherto we have been declaring the native pollution of the noble faculty of the Will in the several operations thereof; but we have not (as yet) manifested the least of all that filthiness which adhereth to it; You have seen but a drop in respect of the Ocean: We proceed therefore to a further discovery of the original contagion thereof, and that in its Affections and Properties: The sinful Adjuncts inseparably cleaving to it, proclaim it to be a defiled subject.  

¶. 1.  
This Scripture opened, vindicated and improved against the Doctrine of freewill.  
THis truth cannot be superstructed better, then upon this foundation in the Text, which is a noble ingredient into that famous portion of Scripture, wherein the Doctrine of those sublime mysteries about Election and Reprobation are professedly handled, and those Objections which the presumption of humane reason is ready to produce, are fully answered. So that whereas in other places that Doctrine is only occasionally or incidentially handled, here the Apostle doth industriously treat of the nature of it. Thus it hath of old been interpreted, and of late by the Orthodox. Only Arminius following Suecanus in part, and the Remonstrants after Arminius they have excogitated a new Analysis of this Chapter, full of absurdity and impertinencies; for they would not have the Apostle at all to treat of Election and Reprobation of persons, they turn themselves and the Scripture into all shapes and forms to evade that, but they interpret it of a twofold Purpose or Decree of God, The one whereof they say is, That whosoever doth believe shall obtain Justification, Adoption and Salvation: The other, That whosoever seek for righteousness by the works of the Law shall be rejected from all these. This (they say) is the scope of the Apostle: But who seeth not what forcing and wresting this is of Scripture? So that we may wonder, how such an interpretation could come into their mind; for the Apostle doth not speak of Conditions, but of Persons, his scope is not to show, that they are believers who are received, and workers who are rejected. The Apostle had abundantly confirmed this in the fourth Chapter, but he intends to show the Dominion and Sovereignty of God in the eternal disposing of men's persons, and that upon the occasion of Gods rejecting the Jews, and calling in the Gentiles. Therefore he saith, To whom he will, he showeth mercy, and whom he will he hardeneth: whom he will] He puts the discrimination upon God's will, not upon any internal qualification in the subject. Also he instanceth in Esau and Jacob before they had done good or evil, whereas if Jacob were considered as a believer, than God did look upon him as having good in him. Further, he bringeth in Pharaoh for an example, how that God did reject him, and whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 17. be rendered, I have raised thee up, or I have kept thee alive in those judgements, and not destroyed thee, as the Remonstrants and others vehemently contend; yea some Orthodox do yield, it will all come to the sense, that he was an object on whom God would demonstrate his power and justice, or kept by God for a while, as some Anatomists do a dead body before they bury it, to gather profitable observations for the good of others: not that God infused any evil in Pharaoh's heart (though the Scripture useth three words concerning Pharaoh, the one is to confirm or corroborate his heart, and that is ascribed to God seven times. The other is to harden, and that is once (though we render the word to corroborate, to harden.) The last is, To aggravate or make heavy, which is once likewise ascribed to God, (which is also rendered by our Interpreters to harden,) not (I say) that this expression denoteth, God did put any sinful frame into Pharaoh's heart; nor yet on the other side, is it to be understood of a mere bare permission of God, as if he did no more than suffer him by his patience to be hardened, but God as a just Judge did for Pharaoh's sin antecedent justly deny him any mollifying grace, leaving him to his lusts, which in such occasions as he had, did break out into a more violent flame; So that the whole blame lay upon Pharaoh himself, not on God; Hence it is, that he is so often said, To harden his own heart. Now this example of Pharaoh could not make at all to Paul's purpose, if his intent was to prove, that God would reject all such who seek for righteousness by the works of the Law, for Pharaoh was an Heathen, he was ignorant of God's Law, and could not seek for Justification by the works thereof. Besides, if the Apostle did not intend to show God's purpose absolutely and inconditionately (in a well explained sense) about persons, but only his Decree about their qualifications, what occasion was there for Paul to make such an Objection, Is there unrighteousness with God? And then first to objurgate the Objector, Who art thou, O man, that disputest against God? And then returneth a full answer to the Objection, from the less to the greater, from the Potter, who hath power over the same clay to make a vessel of honour or dishonour. These Objections and Answers could have no place in the Remonstrantical Analysis and Interpretation; For who would argue it injustice in God to reject such who did not believe in Christ, but sought for Justification by the Law? If the Apostle did prove only two such Decrees about the ways to salvation and damnation, here was no such mystery transcending humane expectation. This is certain, the Remonstrants commend their way of common Election, making the determinate event to be by man himself, in a most plausible and colourable manner, as being most agreeable to humane reason and equity. There is no man would dispute against God in this, whereas the other exposition strongly pursued by Austin, and for the dreadfulness of it to flesh and blood, which is ready to call God to an account for his administrations was greatly disliked by many and a scandal to them; Even as at this day, it still meeteth with the same unkind entertainment from Lutherans, Socinians and Arminians, who make an Universal Conditional Election, whereby (they say) God would have all to be saved, even the Calvinists themselves, as they are pleased to instance by derision. Well if this part of Scripture will not convince, I know not what light will, and they must needs be prepossessed, who can let their judgements assent to such a remote and forced explication; Not to add that the Decree which they make about God's rejection of such who seek for Justification by works is false; for did not many Jews following the righteousness of the Law, at last believe in Christ; Was not Paul once zealous for the works of the Law? Yet afterwards an affectionate admirer of the righteousness by faith. But we leave these bold Interpreters who do assume more to themselves in turning the sense of these words this way and that way, then do allow God in the disposing of mankind, as if the Text were like the Potter's clay, that they might make a sense of honour and a sense of dishonour.  
Come we therefore more particularly to the words in hand, and as appear by the illation [So then] they are an inference from Paul's preceding Discourse; As for those, though men of great Antiquity, who suppose these words spoken not by Paul himself, as in his own person, but in the person of some opponent, it is so weak that it is not worth the refuting; For the Apostle in the beginning of the Chapter, useth great asseveration and atteslation, even with a solemn oath concerning his great affection to the Jews and their salvation, to whom also he attributeth great Church privileges and spiritual prerogatives, and this he doth, because he was to deliver most dreadful matter, which would be exceeding displeasing to that Nation, and which might seem to come from hatred to them: But this Preface is to mollify them: And whereas it might be objected, If a greater part of the Jews, who were once God's people, and to whom the promises did belong, were rejected, how could Gods word be true? The Apostle dishtinguisheth of the Israelites, and showeth, that the promise in regard of the spiritual efficacy did belong only to Abraham's seed after the promise, or who were the children of Abraham in a supernatural way, imitating him and walking in his slept; The other were Abraham's sons after the flesh, not but that they were children of the promise also in respect of the Covenant externally administered, they were circumcised as well as the other, and called Act. 3. The children of the promise, and if this were not so, the Apostle should in the same breath almost have contradicted himself, for he said of the Nation in the general, That to them did belong the Covenants and the Promises: Hence that whole Nation is sometimes called his son, yea his first born, and son of delights; But though Abraham's children thus after the flesh, and in some sense of the promise also, yet not in that sense, as the Apostle meaneth here, so as to be the blessed seed, and elected by God in Christ: Hence Paul showeth, That the promises in respect of the efficacy and gracious benefits flewing from them did belong only to the elect; And this he proveth, first from Ishmael and Isaac; And whereas it might be said, Ishmael for his actual impiety deriding of, and persecuting Isaac was rejected, and also that he was born of Hagar a bondwoman; then he further exemplifieth in Esau and Jacob, born both of the same father, and of the same mother, and at the same time, and yet before they had done good or evil; The one even the younger was loved of God, and the Elder to whom the birthright did belong was hated. Whether these instances be propounded as types only (so that for all this both Ishmael and Esau might be elected, as some have charitably thought of Elau, that he repented of his cruel intentions to his brother, changing his mind to him, and so (as they think) dying a converted man, or whether they be propounded as Examples also as well as Types (viz.) as those persons whom God had excluded from grace, and therefore the Scripture giveth this Character of Esau that he was a profane man,) is not much material. This is enough, that the Discourse of Paul is carried on with great strength: And whereas it might be objected, That God was unrighteous in making such a difference between those that were equal, the Apostle answereth from a Text of Scripture, Exod. 33. 19 where Moses desiring to see the glory of God, God grants his request, giving this reason, I will be gracious to whom I will be gracious, and merciful to whom I will be merciful: Thus even Moses hath that great glory put upon him, even to speak to God face to face, and that not for any worth or dignity in himself, but the mere gracious will of God; Therefore there is no unrighteousness in this act, whereby God receiveth one and leaveth another, because this Assumption is an act of grace and savour, and in things of favour and liberality, there is no injustice: If I meet two poor men equally indigent, and I relieve one passing by the other, there is no injustice in not relieving of him. Now from this expression of God to Moses, the Apostle maketh this inference in my Text, removing all causes and merits of the grace of God from man, and attributing it wholly to God.  
In the negation we have a distribution, It is not of him that willeth, nor of him that runneth. [It is not.] Here is much dispute, what is meant by that? But the Context maketh it evident, that election is not, nor the blessed effects of Election, Conversion, Justification and Salvation. Some also add, The act of volition, It is not of him that willeth to will; for God worketh in us to will: So that all is to be given to God; for Voluntas bons, is one of God's good gifts to us, Nelentem pravenit ut velit, volentem subsequitur ne finstra velit: A good will cannot precede God's gifts, seeing that itself is one of God's gifts.  
Not of him that willeth] Here we see plainly the will of man so importent, yea so polluted by sin, that it cannot put itself forth to any good.  
Again, It is not of him that runneth.] The Remonstrants limit this too much (as if it were) an allusion to Esau, who neither by running (when he wearied himself in hunting for venision;) nor by willing (when with tears he so earnestly desired the blessing) could obtain it; for the Scripture doth usually compare Christianity to a race, and our conversation to a running. So that it is neither our inward willing, or outward performing of duties, (though with much industry,) that make us obtain this grace from God: Not that we are to sit still and to be idle, but we are to wait on the means only, it's God's grace not our wills which do make us holy and happy. Therefore you have the positive cause of all, But it is of God that showeth mercy,] It is then the mere mercy and compassion of God, which maketh a difference between men lying in the same sin and misery; he speaketh not of justifying mercy, adopting mercy, but of electing mercy, converting and calling mercy. This discriminating power and grace of God doth evidently appear every where, there being two in a family, one taken, the other left; Two hearing a Sermon, one humbled and converted, the other remaining blind and obdurate; If to this it be replied, that the meaning is, It is not of the will alone, nor of him that runneth alone, but of God's mercy also, then (as Austin of old did solidly observe) it might as truly be said, That it is not of God that showeth mercy, but of him that willeth and runneth; And this is very absurd, Pia aures non ferunt, Godly ears (saith Aquinas on this place) would not endure it; and New Christianus dicere andebit, (said Austin.) The weightiness of the matter hath made me thus long in opening the Text: We come to the Observation, viz.  
That the will of man is so greatly defiled by sin, that we cannot obtain any spiritual mercy by it. It's the grace of God, the compassion of God that maketh thee abhor thy sins, and close with that which is holy, thy will is naturally an enemy and an adversary to it; Should God let thee alone, till thou come to meet him, thy condition would be hopeless; The will of a man naturally stands at a defiance against the things of God; else why is it, that under such means of grace that many enjoy, why is it that when there are so many invitations and expostulations that the understanding and conscience is convinced, that cannot tell what to say, yet the will of a man is obstinate and refractory?   

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

¶. 3.  
The Will is wholly perverted about the Ultimate End.  
ALthough the will of man be subject to more defilements, than the body of a man is exposed to diseases, yet I shall briefly select some of the more remarkable instances. And  
First, Herein is the natural sinfulness of the will manifested, In that it is wholly perverted about the ultimate end, which is the proper and adequate object of it; God is the supreme and ultimate end of the will: Therefore were our souls endowed with this noble faculty, that the will might firmly and immovably adhere to him; That as the elements have their proper principles of motion, whereby they never rest, till they come to their centre, or ultimate term in which they wholly acquiesce; Thus also if we respect the primitive institution, the will was given us for such a principle which should carry us out constantly to the enjoying of God. But oh the sad perversion and inordinacy that is now come upon this chief power of the soul, for now a man's self is put into God's room; So that whereas God was the Alpha and Omega, the beginning and end of a man's will; Now a man's self is made his god, he willeth himself, he loveth himself, all things are done in reference to himself, as the utmost end: So that this self-seeking, this self-loving is the root of all other iniquities; when the Apostle was to reckon up a Catalogue of manifold notorious impieties, 2 Tim. 3. 2. he reckons up men, lovers of themselves, as the bitter root of all wormwood springing from it; you cannot reckon up any sin, whether spiritual or carnal, that doth not flow from this, because a man doth inordinately will, and love himself; That as Aristotle reporteth of one Antipheron, which through the weakness of his eyes, the very air was in stead of a Looking-glass, making a constant reflection, so that he saw himself, beheld himself all the day long; Thus it is with the will, all the motions and actings of it are only to self-glory, self-pleasure, self-profit, etc. whereas at first the will was created so subordinate to God, that it did will the glory, and honour, and blessedness of God infinitely above its own self; If they could say to David, Thou art worth ten thousand of us, how much more could Adam in the state of integrity say unto God, that his Name, his Glory and Majesty were to be esteemed and set up far above the good of all men and Angels. Austin observeth truly, That those two Cities, Jerusalem and Babel, of God and the Devil, had these two contrary foundations, Babel had Amor sui usque, and Contemptum Dei, The love of a man's self, even to the contempt of God and Jerusalem, The love of God, even to the contempt of a man's self: Oh then look upon this as the Goliah-sinne, as the Beelzebub-evil in thy will, that it cannot, it doth not any thing, but excessively will and love itself to the contempt of, and rebellion against God The Command of God is, To love him with all our heart, soul, and might, and to love our neighbour also, but there is no injunction to love ourselves; Indeed that is supposed as a duty, when a man's self is made the rule and measure of love to our neighbour: Some think the reason why there is no express command to love ourselves, is, because that is required in loving of God, because he only loveth himself that loveth God, and in loving of God we love ourselves; whereas when we love ourselves for ourselves sake, not subordinately to God, we do indeed hate ourselves, procuring ourselves damnation. Let us then bewail this fall of the will by original sin from God into its self, whereby we will our own glory rather than Gods; our own interest then the great Gods, who yet giveth us all we have; This is to break the order which the wise and holy will of God hath immutably ordained, viz. the submission and subjection of the creature to the Creator.   

¶. 4.  
The Privacy and Propriety of the Will.  
SEcondly, Another extensive and powerful defilement of the will is a consequent from the former, viz. The Privacy and Propriety of it; For whereas by the primitive Institution our will is to be commensurated and regulated by the will of God; now it naturally abhorreth and refuseth any such agreement, as if our will were to take place of God's will, as if the prayer were that our will (not Gods will) might be done; In this is an Abyss of all evil, that our will naturally inclineth to be independent on God's will; we would have that a measure and rule even to Gods will, that God should not will, but what we would have: Oh horrible blasphemy and confusion! for the humane will of the Lord Christ was not a rule and measure of things to be done, being the will of a creature, therefore he prayeth, Not my will, but thy will be done, Luk. 26. 39 If then Christ's humane will was to be regulated by that superior and increated will, how much more is the will of a sinful and corrupt man; This than is that which maketh the whole soul like a Blackmoor; This is the essence (as it were) of all sin; A man's own will, not Gods will is regarded, but a man's own proper will is wholly followed, we would give Laws to God, and not God to us; Whensoever thy heart is carried out to lusts, to any wickedness, What is this but to exalt thy will, and to depress the will of God? Hath God said, Be not proud? thou wilt be proud: Hath God said, Swear not? thou wilt swear: Thus all sin is nothing but a man's own will lifted up against the will of God: No wonder then if one said, Cesset voluntas propria & non ardebit g●henna; Let there be no longer our own will, and there will be no longer any hell; It's this proper private will of ours that was the cause of hell: Adam and Eve they preferred their will before Gods will, and that brought in death and demnation: Therefore regeneration is the writing of God's Law in our hearts, whereby we come to say, as Christ, I come to do thy will O God, and Paul immediately upon his conversion saith, Lord what wilt thou have me do, he giveth up his will as a blank on which God may write his will, O Lord there shall not be any longer my will to persecute, my will to oppose thy Church, I will break this will of mine, renounce this will of mine: Thus as a vessel melted in the fire may be put into any form or fashion the artificer pleaseth, so was it with Paul's will: This proper private will of thine, likewise maketh all the trouble and misery thou meetest with; it is thy own will that maketh thee to walk so heavily and discontentedly, for were thy will resigned up into Gods, were thou able to say in all things, the will of the Lord be done, I have no will, but what God would have me to exercise; this would keep thee in a quiet calm frame all the day long, whereas now all the dispute and contention is, whether thy will or Gods will must give place to each other. Oh vain and wretched man! how long shall this self-will of thine be thy ruin; Is it not reason that the will of the creature should give place to the will of the Creator, as the stars do not appear, when the Sun beginneth to arise.   

¶. 5.  
The Pride and Haughtiness of the Will.  
THirdly, The great and notable pollution of the Will, Is the pride and haughtiness of it, not only refusing subjection to the Will of God, and to be under that, (as hath been showed) but in some remarkable particulars.  
The first whereof is, an affectation of equality with God himself. Thus the will of a poor weak wretch, that cannot turn a white hair into black, whose breath is in his nostrils, that hath the same originals for his body as a worm hath, yet the aspireth after a Deity, and would be like God himself. As  
1. in attempting to make gods, and then to worship them. What pride and vanity is in man to take upon him to make what he intends to worship; so that what man pleaseth shall be a god, and what pleaseth him not shall be none, Deus non erit Deus nisi homini placuerit. Thus whereas God at first made man after his image now man maketh God after his image; Besides the horrible blindness that is upon the mind in this thing, there is also pride and arrogancy of the will; what is this but to assume superiority over their own gods, which yet they worship, and adore? But  
2. This pride of the will is more conspicuously manifested, In affecting to be like the true God, not to endure him to be a superior above us: While our first parents had not any internal pollution at all upon them, yet this sin did presently insinuate them, whereby they aspired after a Deity: therefore the Devil tempted them with this suitable bait, Ye shall be like Gods knowing good and evil: That sin of Adam hath still a more peculiar impression upon mankind: Whence came that abominable and blasphemous custom into the world of deifying men, (which they called Daimons,) but from that inbred pride of the will, desiring to be like God▪ Ezek. 28. 2. Thus it was with that Prince of Tyrus, he lifted up himself and said, I am a god, I sit in the seat of God, thou hast ser thine heart as the heart of God; What detestable and loath some arroganacy is here? Oh the patience of God, that doth not immediately consume such a wretch, as he did Herod who sinned not so highly, for he did not proclaim he was God only the people by way of flattering cried out the voice of God, and not of man, which because he did not disclaim but secretly owned, therefore was such a remarkable punishment inflicted upon him. We see from these instances what pride lurketh in man's will, there is the cockatrice egg which may quickly prove to be a flying Serpent: This pride is thought also to be the sin of the Devil, whereby he was not contented with the station God had put him, but was ambitious of a divine nature, as if he with Christ might think it no robbery to be equal with God. This unspeakable arrogancy did show itself notoriously in some great Potentates of the world, Caius Caesar especially, (for which cause Grotius though absurdly maketh him to be the Antichrist) that did exalt himself above all that is called God. This madness of pride was as visible in Alexander, who though sometimes through the consciousness of humane imbecility (as when he was wounded and saw blood fall from him) would refuse such a thought, yet at other times he did industriously affect to be related among the number of the Gods, and to have divine worship performed to him, and as the son of Jupiter, Hammon, would be pictured with horns, and Jupiter's Priest meeting of him instead of that form, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, did purposely mistake, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hail thou son of Jupiter; yea, he sends into Greece, that by a public Edict, he might be acknowledged for a god, which the Lacedæmonians in scoff did without scruple admit, saying, Qundoquidem Alexander vult esse Deus, Deus esto; Seeing Alexander will be god, let him be one: But the Athenians being more scrupulous, or at least of greater hatred against him, punished Demades the Orator for advising them to receive him as god; for he had said, Look (Oye Athenians) Nè dum coelum custodies terram amittatis, while ye keep heaven ye lose the earth: This carnal counsel, is admired as infallible policy almost by all the Potentates of the world; Thus you see what pride is latent in the will of a man, and how far it may rise by temptations; though the experience of humane imbecilities may quickly rebuke such mad insolences, yet some excuse or other they use to put it off, as when it thundered, one asked Alexander, whether he could do so; he put it of, and said, he would not terrify his friends: if you say this corruption of the will is not in every man by nature, I grant it for the degree, but it is habitually and radically there. Let any man be put in such temptations, as Herod and Alexander were, and left alone to this inbred pride and original pollution, it would break out into as great a flame: Original sin needeth time to conceive, and bring forth its loathsome monsters.  
3. This pride of the will is seen, In the presumption and boldness of it, to inquire into the counsels of his Majesty, and to call God himself to account for his administrations. Rom. 9 20, who art thou (O man) that disputest against God? [O man,] that is spoken to humble and debase him; Wilt thou call God to an account? Shall God be thought unjust, because thou canst not comprehend his depths? Certainly God hath more power over us then the Potter over his clay, for the Potter doth not make the materials of that, he only tempreth it, whereas God giveth us our very beings; and therefore it is intolerable impudence for us to ask God, why he made us so? yet how proud and presumptousis man, to dispute about God's precedings, whereas the great Governors of the world will not allow any Subject to say, why dost thou so to them? The Psalmist complaineth of this pride in some men, Psal. 12. 4. Our lips are our own, who is Lord over us? Thus Pharaoh said to Moses, who is the Lord that I should obey him? This pride in the will, whereby men will audaciously intrude into things they know not, hath made these heretics in judgements, the Pelagians and Socinians, Their will doth not captivate their understanding to God's Ipse dixit, for us the Schoolmen observe truly, in every act of faith, there is required pia affectio, and inclinatio voluntatis, and when that is refractory and unsubmitting, it causeth many damnable heresies in the judgement; for it is the pertinacy of the will, that doth greatly promote the making of an heretic.  
Lastly, This pride of the will is seen, In raging and rebellious risings up against God in his proceedings against us. In this the pride of the will doth sadly discover itself, what rage, what fretting and discontent do we find in our hearts, when Gods will is to chastise or afflict us? If we could bind the arms of the Omnipotent to prevent his blows, how ready is presumptuous man to do it? It is therefore a great work of regeneration to mollity and soften the will, to make it sacile and ductile, so as to be in what form God would have us to be. When David had such holy power over his will, 2 Sam. 15. 26, that in his miserable flight from Absalon, he could say, If ye have no delight in me, behold here I am, let him do to me as seemeth good to him; he could abound and want, be rich and poor, a king and no king all in a day, this argued the great work of sanctification upon his will. This iron was now in the fire, and so could be molleated as God would have it; Thus in the fore mentioned instance of Paul, when he cried out, Lord, what wilt thou have me to do? Here was a tender humble resignative of the whole will to God, without any conditions or provisoes; But oh the pride and unruliness of the will, if left to its natural pollution! When God shall any ways bring his judgements upon us, how impatiently do we rise against God, even as if we would be revenged of his Majesty? As it is said of the Thracians, when it thundereth and lighteneth, they shoot against heaven, as if they would bring God to order. Xerxes' scourged the sea, and sent a Bill of defiance against the hill of Athos. Augustus' being beaten with a tempest at sea, defied their god Neptune, and caused his image to be taken down from the place where the rest of their gods were. Yea Charron speaketh of a Christian King, who having received a blow from God, swore be would be revenged, and gave a commandment, that for ten years no man should pray to him, or speak of him; I tremble to mention these dreadful instances, but they are useful to demonstrate, what pride and unsubdued contumacy is in the will of man, even against God himself, when he crosseth us of our wills: Yea do not the godly themselves though grace hath much mollified their will, and made it in a great measure obsequious to God, yet do they not mourn, and pray, and groan under the pride of their will? do they not complain, oh they cannot bring their will to God's will! They cannot be content and patient under God's dispensations, they fret, they mutter, they repine. Is not all this because the will is proud, the will doth not submit? Heavenly skill and art to order thy will, would make thee find rest in every estate.   

¶. 6.  
The Contumacy and Refractoriness of the Will.  
ANother instance of the native pollution of the will is, The contumacy and refrractioness of the will, it is obstinate and inpenetrable; The Scripture useth the word heart for the mind, will and conscience not attending to philosophical distinctions, so that the stony heart, the uncircumcised heart, is the same with a stubborn and disobedient will. Thus the Scripture putteth the whole cause of a mans not conversion, of his not repenting upon the resractory will in a man especially, Levit. 26. 14. If ye will not hearken to me, and will not do these Commandments, verse 18. If ye will not for all this hearken to me, vers. 23. If ye will not be reform, but will walk contrary to me; Observe how all is put upon the will, so that if their will had been pliable and ready, than the whole work of Conversion and Reformation had been accomplished; So Matth. 21. 29. The disobedient son returneth this answer to his father, I will not. This contumacy therefore of the will may be called the bad tree, that is the cause of all thy bad fruit; A regenerated will, a sanctified will, would make thee prepared for every good work. It is for want of this that all preaching is in vain, all God's mercies, and all judgements are in vain; Why should not the hammer of God's word break it? Why should not the fire of it melt it? but because the stubbornness of the will is so great, that it will not receive any impression, 'tis called therefore a stony heart, not an iron heart, for iron by the fire may be mollified and put into any shape, but a stone will never melt, it will sooner break into many pieces, and fly in the face: Thus the will of a man hath naturally that horrible hardness and refractoriness, that in stead of loving and embracing the holy things of God, it doth rather rage and hate with all abomination such things.   

¶. 7.  
The Enmity and Contrariety of the Will to Gods Will.  
IN the second place, That imbred sinful propriety of the will, which accompanieth it, as heat doth fire, is, The enmity and contrariety of the will to Gods will; There is not only a privative incapacity, but a positive contrariety, even as between fire and water; Gods will is an holy will, thine is unholy; Gods will is pure, thine is impure; Gods will is carried out to will his own glory, honour and greatness, thine is carried out to will the dishonour and reproach of God: Thus as Gods will is infinitely good, and the cause of all good, so in some sense, thy will is infinitely evil, and the cause of all that evil thou art plunged into; Therefore when the Apostle saith, That the carnal mind is enmity against God, Rom. 8. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends the actings of the will and the affections, as well as of the mind; It is enmity in the very abstract, so that it is neither subject to God, nor can be: Oh that God would set this truth more powerfully upon our hearts, for what tongue can express the misery of this, that thy will should naturally have such irreconcilable opposition and implacable enmity to the Law of God, that it should be diametrially opposite to Gods will, which at first was made so amicable and compliant with Gods will, that there was the Idem velle, and Idem nolle. Besides, many other considerations there are two especially that may break and exceedingly humble our souls herein: For  
1. God's will and his law, which is his will objectively taken, are absolutely in themselves very good, and therefore the proper object of thy will; So that if thy will be carried out to any thing in the world, it should be carried out to God's Law above any thing: This is to be willed above any created good what soever, How is it that thou canst will pleasures, profits and such created good things, and art not more ravished and drawn out in thy desires after the chiefest good, but to be in a state of opposition to this chiefest good, to contradict and withstand it, this is the heinous aggravation? Could there be a Summum malum, it would be in the will, because of its direct opposition to the Summum bonum? Herein man's will, and the Devils will, do both agree, that they are with hatred and contrariety carried out against God's will: If therefore thou wert to live a thousand and thousands of years upon the earth, and thou hadst no other work to do, but to consider and meditate about the sinfulness and wretchedness of the will in this particular, thou wouldst even then take up but drops in respect of the Ocean, and little crumbs in respect of the sand upon the seashore. But  
Secondly, This contrariety of thy will is not only against that which absolutely in itself is the chiefest good, but relatively it would be so to thee, and therefore thy contrariety to it is the more unjustifiable. What to be carried out with unspeakable hatred, to that which would be thy blessedness and happiness, who can bewail this enough? To have a delight and a connaturality with those things that will be thy eternal damnation, with much readiness and joy to will them, and then to be horrible averse and contrapugnant to those things, which if willed and embraced would make thee happy to all eternity: Oh miserable and wretched man, thy condition is far more lamentable than that of the beasts, for they have a natural instinct to preserve themselves, and to desire such things as are wholesome to them, but thou art naturally inclining to will and embrace all those things which will be thy eternal woe and misery! What is the cause that thy will cannot embrace the Law of God? Why art thou so contrary to it? Alas there is no just reason can be given, but original sin is like an occult quality in thy will, making an Antipathy in it against the same; so that thou dost not love what is holy, neither art thou able to say, Why? only thou dost not love it; yea, there is the greatest reason in the world, and all the word of God requireth it likewise, that thy will should be subordinate and commensurated unto it, but there is no other cause of this evil will, than the evil of it; It is evil, and therefore cannot abide that which is good.   

¶. 8.  
The Rebellion of the Will against the light of the mind, and 〈◊〉 slavery of it to the sensitive part in a man.  
THirdly, The original pollution of the will is seen in the rebellion of it against the light of the mind, and the slavery of it to the sensitive part in a man, to the carnal and sinful affections therein: Both which do sadly proclaim how the will is by nature out of all holy order, and fallen from its primitive integrity; For in the former respect therefore did God give us reason, that by the light and guidance thereof, the will should proceed to its operations; So that for the will to move itself before it hath direction from the mind, is like the servant that would set upon business before his master commands him, like an unnatured dog, that runneth before his master do set him on: To will a thing first, and afterwards to exercise the mind about it, is to set the earth where Heaven should be: But oh the unspeakable desolation that is brought upon the soul in this very particular! The will stayeth for no guidance, expecteth no direction, but willeth because it will, what is suitable and agreeable to the corrupt nature thereof, that it embraceth be it never so destructive and damning; God made the mind at first, that it could say like the Centurion, I bid the will go and it goeth; the affections move, and they move; but now the inferior soldier biddeth the Centurion go and he goeth; This than is the great condemnation of the will, that though light come in upon it, yet it loveth not the light, but rebelleth against it; and this sinfulness of the will is more palpably discovered under the means of grace, and the light of the Gospel, then under the light of nature merely, for such are said comparatively to sit in darkness, and to have no light; The more than the light of the Gospel doth appear, the more any beams of truth do gloriously shine into thy breast, and thou for all this gainsayest them, livest against them, the more is thy will in a sin. This then doth greatly aggravate the polluted nature of the will, that it can contradict the powerful arguments of the soul, when it was made subordinate to knowledge, then to become tyrannical and usurping over it, this argueth the will hath a peculiar infection in it, insomuch that if it had never so much light, yet that would be evil, because it will be evil. I know there are many learned men, that say, The will cannot but follow the practical dictate of the understanding; There is (say they) a natural connexion between them, so that if the will at any time offend, it is because the light and conviction of the mind is faint and inefficacious: But this opinion doth greatly retract from the nature of grace, and the nature of our original sin, from grace, as if that did sanctify the understanding and affections only, and from original sin, as if that were not seated in the will, but in the other parts only, whereas the will of a man may be called the throne of wickedness, because from it properly all sins have their rise and being; Do we not see this plainly in the Devils, who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, greatly knowing and understanding, yet no Devil is able to will what is good, but willeth to sin always, and cannot resrain it; How cometh this about? They do not want knowledge, they are not capable of sins of ignorance, and yet with what irreconcilable enmity is the Devil set against that which is good, insomuch that he cannot all the day long, but will those things that are offensive to God. Although they know this is to their eternal torment; By which you see how depraved and poisoned without Christ the will is, though the understanding meet it like an Angel to stop this Balaam in wicked and unjust ways: Never then plead ignorance, or plead passions, for it is the defect and wickedness of the will that makes thee so vile; But as the will in the upper region (as it were) is so much polluted, so in the lower region also; for if we consider it as bordering upon the affections, there we shall find as horrible a sin daily committed, as when God's Law forbids a woman to fall down before a beast; for when the will, which is in itself a rational appetite, shall make itself like one of the vile affections and passions; what is this but a spiritual and unclean lust with a beast; Lay then this more to heart than thou dost; Think how horrid a sight it would be, if thy body should become like a beasts, and thou go on the ground as that doth, what would then become of that Os sublime? And is not this as bad, when thy will is made a vassal to every inordinate affection? Thou willest what thy passions call for, yet thus it is with every one till grace doth elevate the will, and set it in its proper throne.   

¶. 9  
The Mutability and Inconstancy of the Will.  
FOurthly, The mutability and inconstancy of the will about what is holy, is a great part of the original desolation upon it. It is true, Adam's will was mutable at the first Creation, though he had full power and perfection to stand, yet because his will was changeable, therefore he fell from his holy estate, and no wonder that Adam's will was mutable, for the will of the Angels so greatly transcending man in glory, was also vertible and changeable, so that to have the will confirmed in what is good, that it cannot fall into the contrary condition, is a blessed and gracious privilege vouchsafed by God alone; Therefore there are no men, though never so much sanctified, but their wills would make them fall off from God, did not God outwardly support him. This natural mutability is in the will, because it's the will of a creature, only the will of God is immutable and unchangeable, and this is only a negative imperfection, it is not a sin, but the inconstancy and changeableness that I now mention is a sinful and corrupt one. This mutability of the will and instability, discovers itself in these particulars,  
1. In some great fears or judgements of God upon a man, then though he hath no more but nature, yet his will doth sometimes seem to yield, and to melt before God. Thus Pharaob's will, Ahab's will, did abate of their contumacy while the heavy rod of God was upon them, but how quickly did they lick up their vomit again? When the iron was taken out of the fire, it grew as cold as ever; And is not this inconstant will the ruin of many? Oh that thou hadst such a will always, as thou hadst in such straits, in such extremities, then how happy wouldst thou be!  
2. This inconstancy of thy will appeareth to thy undoing, When in some Ordinance the Word preached, the Sacrament administered or reproof applied to thee, than thou beginnest to yield, than thou sayest, I will do it, I will be so no more, I will become new, but these April showers hold for a season, the winter will come when all will be frost and snow. Mat. 21. 29. One of those sons, who said to his father, I go, sir, seeming to be very willing; (whereas on the other side, I will not,) did quickly falsify his Word; So that he who refused at first, proved better than he that seemed so forward, and thus truly it falleth out sometimes, that the later end is far better of some, who for a long while say, they will not, that are stubborn and rebellious, but God afterwards maketh them to will, then of such who give many fair promises, now they will, and then they will, in such sickness they will, in such a powerful motion they will, but afterwards they will not.  
3. The sinful inconstancy of the will about holy things, is, When after a ready and willing profession of Christ, in times of temptation and great extremities than they fall off, and their fall is great. This is because the will was not resolved and fixed, that whatsoever should fall out, yet they would not treacherously depart from God, Act. 11. 23. Barnabas exhorted the Disciples, That with purpose of heart they should cleave to God, otherwise if the will be not steadfast and resolved, every temptation is able to drive it back.  
Lastly, The lazy, sluggish and half-desires of the will about good things, manifest the inconstancy of it. Jam. 1. A double-minded man, (and so a double-willed man) is inconstant in all his ways; when the will is divided between the creature and the Creator; or when like the sluggard, he desireth meat, but will not put forth his hand out of his bosom, he willeth and willeth, but never doth effectually set himself upon working: This man is like a reed that is tossed up and down with every wind. Many more sinful affections might be named, for they are like the motes in the air, or the sand upon the sea shore; But let this suffice, because more will then be discovered, when we speak of the slavery of it to evil, having no freedom to will what is good. Only let this Truth be like a coal of fire fallen upon thy heart, let it kindle a divine flame in thy breast, consider this corrupt will is the root of all evil; If thy will were changed, if thy will were turned to God, this would bring the whole man with it: Oh pray to God, to master thy will, to conquer thy will? Say, O Lord, though it be too hard for me, yet it is not for thee; Remember hell will be the breaking of thy corrupt will; Thou that wouldst not do Gods will here, shall not have thy will in any thing when in hell.    

SECT. V.  
Of the Natural Servitude and Bondage of the Will, with a brief Discussion of the Point of freewill.  

¶. 1.  JOH. 8. 35. If the Son therefore shall make you free, ye shall be free indeed. 
HItherto we have been discovering the vast and extensive pollution of the will, in its Originals and Naturals, both in the several operations and affections of it; The next thing in order is, To treat of the will in regard of its state, as in freedom of servitude, about which so many voluminous Controversies have been agitated: And indeed a sound judgement in the point of Free will is of admirable consequence to advance Christ, and the grace of the Gospel; For whosoever do obscure the glory thereof, they lay their foundation here; They praise nature to the dispraise of grace, and exalt God as a Creator, to the prejudice of Christ as a Redeemer.  
Although it is not my purpose to go with this Point as many miles as the Controversy would compel me, yet because the Doctrine of freewill is so plausible to flesh and blood, that in all Ages of the Church it hath had its professed Patrons; And because the cause of Christ and the Gospel is herein interessed, and further, because it is of a great practical concernment to know what a slavery and bondage is upon the will of man to sin; it will be necessary and profitable (in some measure) to enlarge upon it; for there is scarce one in a thousand, but is puffed up with his own power and strength, so that he feeleth not the want of grace.   

¶. 2.  
This last mentioned Scripture opened.  
THis Text I have pitched upon will be a good and a sure foundation for the superstruction of our future Discourse; For Austin in his hot disputes with the Pelagians about the freedom of the will to what is good, doth often fly to this Text, as a sure Sanctuary: And Calvin (gravely upon this Discourse of our Saviour) saith, Eunt nunc Papistae (we may add Arminians and Socinians) & liberum arbitrium factuosè extollunt, etc. Let them presumptuously exalt free will, but we being conscious of our own bondage, do glory in Christ only our Redeemer: Though Maldonate is pleased to censure this expression of Calvin, us Sententia digna verberibus, vel igne.  
Let us therefore take notice of the Coherence, and we will go no higher then to the 30th verse, where we have specified a blessed and fruitful event upon Christ's Discourse, concerning his Person and Office, For as he spoke those words, many believed on him; not by their own natural ability and power, but the Father did draw them by his omnipotent and efficacious grace: Christ while he spoke to the ear did also reach to the heart; he did not only preach, but could enable the hearer also to believe, herein exceeding all Pastors and Teachers that ever were in the Church of God; Christ plants and watereth, and giveth the increase likewise all of himself; Yea Christ seemeth here to sow his seed upon the high way, and among thorns and stones, yet some seed cometh up and prospereth well.  
Upon this we have the love and care of Christ mentioned to these new Converts, he immediately watereth these plants, and swadleth these new born Infants that they may not miscarry; This is seen in the counsel suggested to them, where you have, The Duty supposed, and the admirable Privilege issuing from it▪ The Duty supposed, If ye continue in my Word; It is not enough to begin, unless there be perseverance. It is not enough to receive Christ and his Word, unless we abide therein and have our ears (as it were) boared, never to depart from such a Master; The neglect of this maketh all that dreadful Apostasy, and those sad scandals to Religion, which in all Ages do terribly break forth, Except ye abide in Christ, as well as be in him, we shall fall short in the wilderness, and not be able to enter into Canaan.  
It is also observable, that Christ saith, If ye abide in my Word; it must be the true Doctrine of Christ; it must be what he hath delivered, which denoteth two things:  
1. That heresy and error can no ways make to our Christian-Discipleship, they cannot set us at liberty from any lust or sin; and therefore no wonder if you see men of corrupt judgements at last fall into sinful and corrupt practices; For the word of God is only the instrument and instituted means of sanctification, Sanctify them by thy word, Joh. 17.  
2. Hereby we see the necessity of the Ministry of it; by the preaching of God's word they are first brought to believe, and after that are continually to depend on it; The Ministry is both for the begetting of grace, and the increase of it; Those that despise and neglect the Word preached, do greatly demonstrate they never got any good by it.  
The consequent Privilege upon this continuance in the Word, is to be Christ's Disciples indeed; From whence we have a distinction of a Disciple in appearance and show, or profession only, and a Disciple indeed. There were many that became Christ's Disciples in profession only, they followed him for a season, but afterwards forsook him, which caused our Saviour so much in his Parables and Sermons to press them upon a pure. thorough and deep work of grace upon their souls: The title without reality will be no advantage. Musculus observeth, That Christ useth the Present tense, Then are ye my Disciples indeed; From whence he gathers, That Continuance or Perseverance in grace doth not make the truth of grace, but the truth of grace maketh the perseverance, they do continue, and therefore are Disciples indeed, but they are Disciples indeed, therefore they continue in Christ's Word. But Beza maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in other places; and if so, than it must be thus understood, That our Perseverance in grace doth not make grace to be true, but doth demonstrate and evidence the Truth; such will appear to be stars indeed fixed in the firmament, when others like blazing Comets will quickly vanish away: But this is not all the Privilege, there is a twofold mentioned in the next verse,  
First, Ye shall know the truth; when they did at first believe the Word, they did know the Truth in some measure, but now their knowledge should be more evident, clear, and increasing; And indeed the godly they do so grow in knowledge about heavenly things, that they account their former knowledge even nothing at all.  
The second Privilege is, The truth shall make them free; Every man (till regenerated) is in bondage and captivity, to blindness in his mind, to lust in hiswill; And there is nothing can set us at liberty from this dungeon and prison, but the grace of God by the Word preached.  
But no sooner is this Privilege spoken of, than it stirreth up the Cavils and Objections of some that heard it, They answered him, We be Abraham's seed, and were never in bondage to any man, How then dost thou say, Ye shall be made free? Some think, That those who are said to believe did argue thus; But this seemeth very harsh; Therefore no doubt some others that were in the multitude, that did not believe, they were offended at this speech of our Saviour's, and therefore dispute against it, arrogating to themselves both a Native freedom, We are Abraham's seed; and also an actual one, We were never in bondage to any man. This expression exerciseth Interpreters very much, for whether by [We] they mean their Ancestors or Themselves, living at that time; It is plain, at first they were in bondage in Egypt, afterwards in Babylon, and at that present in bondage to the Roman Empire, How then could they affirm such a notorious lie, that they were never in bondage to any man? Some say, They mean of such vassals and slaves, as sometimes in war are taken and sold to others: Now (though the Israelites were often conquered, and brought under the power of others, yet) they were never sold slaves, and so not in bondage in that sense. Others say, They do not speak of a Civil, or Public, and State-Liberty, but (as it were) a religious and holy freedom; For, though they were in civil bondage, yet they glorified in Abraham's seed, and the religious freedom thereby in respect of God's favour. So Hensius (in his Aristarchus Sacer. upon this place,) They (saith he) who spoke this, did attend to the Law and Covenant, for such who obeyed the Law, they called free. Hence they had a paradoxal Proverb, None unless he exercise himself in the study of the Law, is to be accounted a free man; And, Qui observat legem esse Regem, even as the Stoics say of their wise man. Sixtus Senesis maketh these words to be spoken by some of the Galileans, who would never own any foreign power, but did choose rather to die, then to make such an acknowledgement. That which many pitch upon is, That the Jews speak this to Christ from their pride and arrogancy, not willing to take any notice of their external subjection, but so that they may oppose Christ, care not what they say, though never so contrary to Truth. Although Calvin well addeth, They might have a pretence for what they said, as if the Roman power did by force reign over them, and therefore that they were (de jure) free.  
But our Saviour speaking of one kind of freedom and slavery, and they of another, he doth in the next verse more particularly open his meaning, and withal layeth a foundation to prove, That though they boasted and gloried in their freedom, yet they were indeed servants and slaves; This he proveth by that universal Proposition, Whosoever committeth sin is the servant of sin; You must lay an Emphasis in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is not to be understood of every actual committing of sin, but of the wilful, habitual and constant committing of it: And thus though great men may boast in their Sovereignty they have over many others; though they may glory in multitude of servants, yet if they be overcome by any one vice, they be the vilest slaves and vassals of all, Quot vitia, tot Domini, so many vices, so many Lords: Now original sin that is a Lord and Master to every one, that reigneth over all mankind; some actual sins enslave one man, and some another; but original sin doth every man; yea though the godly are (in some measure) freed from the dominion of it, yet it keepeth up a tyrannical dominion over the most holy, as appeareth Rom. 7. by that complaint of Paul, He could not do the good he would, because he was sold under sin.  
This foundation then being laid, our Saviour showing the difference between a servant and a son, doth in my Text suppose,  
1. A necessity of every one till sanctified to be made free.  
2. The Manner how. And  
3. That this is freedom indeed.  
The Necessity supposed is, If the Son make them free; Though he speaketh this to those Jews who were in a twofold bondage to sin, original and actual; natural and voluntary, yet this is to be applied to every man that is not in the state of regeneration, He hath no liberty or freedom of will to do what is good, but is a vassal to all sin; sin is the lusts thereof do prevail-over him, so that he hath neither will or power to come out of this bondage.  
2. There is the Manner how, or the Person by whom we obtain true liberty, If the Son make you free. In some Cities the elder brother had power to adopt sons, and so to make free, however Christ is therefore called the Redeemer, because he doth obtain spiritual freedom for his people, and that not only in respect of the guilt of sin freeing from that; which grace of Christ the Pelagians did acknowledge (and would constantly interpret my Text in this sense only) but also the power of sin by inherent Sanctification and Renovation of the whole man; and of this freedom the Text doth here principally speak, not so much the freedom from the guilt of sin; by justifying grace, as from the power of sin by sanctifying grace.  
3. You have the Commendation of this spiritual liberty, it is called freedom indeed, implying, that though they had never so much civil freedom, never so much dominion and power, yet if servants to sin, they were in the vilest bondage that could be: Civil freedom is thought to be so great a good, that it can never be prized enough; Therefore the Rabbins have a saying, That if the Sea were ink, and the world parchment, it would never serve enough to contain the praises of liberty. The Scripture informeth us, how great an honour it was accounted to be free of Rome, but if all this while men are captivated either to personal sins, or to sins of the nature, they remain in worse bondage, than ever any Galleyslaves were in; The people of Israel in their iron furnace and house of bondage did cry and groan for a Redeemer; but this is the unspeakable evil of this soul-bondage, that we delight in it, that we rejoice in it; all our endeavour and care is, that we may not be set at liberty, and have these chains taken off us. From this explication observe,  
That no man hath any liberty or freedom of will to what is good, till Christ by his grace hath made him free. We do not by freedom of will obtain grace, but by grace we obtain freedom of will: So that by the Scripture we have not any true ground for a liberum, arbitrium, but a liberatum in spiritual things; There is no such thing as a freewill, but a freed will in a passive sense, and tunc est liberum, when it is liberatum, as Austin; Then it's actively free, when it is first passively made free, Rom. 6. 16. Being made free from sin; He doth not say, you have made yourselves free, but ye are made frre by the grace of Christ. And again, vers. 22. Ye are now made free from sin; and Rom. 8. 2. The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death: By which expressions is implied, 1. That all men till sanctified are in an absolute vassalage and thraldom to sin. And, 2. That it is only the grace of Christ that doth deliver from this bondage. It is Christ not our own will that maketh us free.   

¶ 3  
Of the several Kind's of Freedom which the Scripture speaketh of.  
TO enter into the depths of this Doctrine, Consider, What kinds of freedom the Scripture speaketh of, and which is applicable to our purpose. The Schools have vast disputes about liberty and freewill, What it is, whether a compounded faculty or a simple one; and whether a faculty, or habit, or act; especially they digladiate about the definition of freewill, what it is; but if any thing shall be thought necessary to be said in this point, it may be pertinently brought in, when we shall answer such Objections as the Patrons of nature do use to bring in the behalf of freewill: only it is good to know, that in the Scripture we find a civil liberty and a spiritual liberty spoken of, a civil liberty; Thus bond and free are often opposed, Ephes. 6. 8. Col. 3. 11. 1 Cor. 7. 22. But this is not to the Text, nor to our purpose; Therefore the Scripture speaketh much of a spiritual freedom, and that is,  
First, In the translating of us out from the dominion of sin and Satan, into a gracious state of holiness; and this is called by Divines, Libertas gratia, or (as Austin) libertas à peccato. The freedom of grace of which those Texts speak that we mentioned before.  
Secondly, There is the Evangelical and Christian liberty, whereby we are freed from many things of the law, not only the curse of the moral law and the spirit of bondage, which did accompany the legal administration thereof, but also from the obligation unto, and exercise of the ceremanial; This Evangelical liberty is often commended in the Scripture, as the glorious privilege of the Christian Church, which the legal Church wanted; of this legal servitude, and Evangelical freedom the Apostle, Gal. 4, doth largely, and most divinely treat, This Christian liberty also from Jewish rites, The Apostle, Gal. 5. 1. ●●horteth us to stand fast in, as being purchased for us by the death of Christ, as a glorious privilege; only the Apostle Peter, 1 Pet. 2. 16, giveth good advice, That we turn not our liberty into licentiousness; It is true, the Apostle doth once use the word [free] abusively and improperly, Rom. 6. 20, where the servants of sin are said to be free from righteousness, or to righteousness, now this is improperly called a freedom; for as the service of God is the truest freedom, so freedom from holiness is the greatest slavery. Although Austin doth from this Text make a division of liberty into two kinds, which he maketh perpetual use of, Libertas à peccate, and Libertas a justitiâ; The godly man hath the former liberty, the sinner hath the latter, but this latter is improperly called liberty.  
Lastly, There is a spiritual freedom mentioned by the Scripture, as the utlimte and complete perfection of all, when the soul shall be freed not only from the dominion of sin, but the presence of it, all the relics and remainders of it, and the body shall be freed from death, pain, and all corroptibility, Rom. 8. 2. This is called, the glorious liberty of the sons of God; and for this every godly man is to groan and mourn, even as the woman in travel to be delivered; This is called by Divines libertas gloriae, and libertas à miserià. But we are to speak of the liberty of grace; and herein we are not to admire the freewill of man, but the free grace of God: man hath no freewill to do that which is spiritual and holy; freewill is an Idol which the corrupt heart of man is apt to advance; he is unwilling to be brought out of himself, to be beholding to the grace of Christ only; therefore Austin observed well, That this truth is to be found out by prayer and supplication, sooner than by disputation; Did men commune with their own hearts; did they observe the Abyss and depth of all evil that is in their corrupt will, how entangled and in slaved to the creature, they would quickly fall from disputation to humiliation, and turn arguments into prayers.   

¶. 4.  
The Names which the Scripture expresseth that by, which we call freewill.  
THe next thing in our method that will be explicating of the Doctrine, is to take notice of, What names the Scripture useth to express this thing by, that we call freewill; for freewill is not a Scripture name, but Ecclesialsical, yet the sense of it is in the Scripture; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is often used in the Scripture, to will, and that in such things wherein freedom is necessarily supposed, Luk. 22. 9 Where wilt thou, that we prepare a place? Joh. 9 27. Wherefore would ye hear it again, will ye also be his Disciple? Act 7. 28, wilt thou kill me also, etc. and in many other places, hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for the freewill of a man, 1 Cor. 7. 37, and indeed it is disputed, whether to do a thing voluntariè, and liberè, voluntarily and freely be not all one, and so libertas, and voluntas, only voluntas denoteth the power and liberty, the qualification of it in its working. Jansenius is most confident, that in Austin's constant dispute with the Pelagians, liberum arbitrium, is no more than voluntas, and that to do a thing freely, is no more than to do it voluntarily; this he maintaineth against the Jesuits, and withal wonders at a late Writer of their own (whom he nameth not) which writeth, that the word servum arbitrium, was not heard in the Church of God for fifteen hundred years, It is Bellarmine that saith so, but our Divines had detected this falsehood long before Jansenius. Howsoever Austin may use the word, yet the Scripture expresseth that which we call the will by, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A second word to express liberty is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, liberty, yet this is not so much applied to the liberty of the will, as to the liberty of a man, as here in the Text, the son shall make you free, your persons not your wills; but because there is an universal bondage in all the powers of the soul to sin, blindness in the mind, contumacy in the will; (for Quid est libertas sine gratiâ, nisi contumacia.) What is liberty in the will without grace, but contumacy against God, and a wilful delight in evil ways, Inordinacy in the affections: therefore the person is said to be made free, not but that the will is principally included in this, only the will is not all that is made free, 2 Cor 3. 17, where the spirit of the Lord is, thereby is liberty; It's from the Spirit of God we obtain liberty from sin, and also from servile slavish fears. The Jesuits would have this liberty nothing to the purpose in the controversy de libero arbirio, for (say they) this is a spiritual mystical liberty, libertas à peccate, and they are treating of libertas naturae, which they make to consist in an indifferency to good or evil, but by their favour this is a proper liberty, and it is this that the Pelagians did most controvert about, and still the proper dispute between the orthodox and their adversaries is in this particular, Whether there be any liberty or freedom in a man's will without grace to shake off the deminion of sin, so that they keep most properly to the state of the question, who are diligent in the opening of the nature of this liberty. Another word which the Scripture useth to express this freewill by, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 5. 2, Phil. 1. 4, and this is very proper and full, when we do a thing not by constraint, or by a natural necessity, than we do it freely, therein we show our liberty, so that liberty doth oppose coaction and natural necessity; It is impossible the will should in its immediate elicit acts be compelled, for than it should be voluntas and noluntas, at the same time; than velle would be noll., which is an high contradiction: Therefore liberty doth necessarily oppose constraint, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth also oppose a natural necessity (I say) a natural necessity (for there are other necessities that liberty doth consist with, yea and the more necessary the more free, as in time is to be showed.) Thus though the stone hath an inclination to descend downwards, yet because the stones motion is from a natural necessary principle, therefore it is not free: Beasts likewise though, they exceed the inanimate creatures, yet they do not agere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, voluntarily. They do act spontaneously, but not voluntary, because a natural principle of sense doth determine them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed, Heb. 10. 26, is translated wilfully, If we sin wilfully after we have known the truth; but there it signifieth an high degree of the obstinacy of the will, and a confirmation in evil against great light and knowledge; but commonly it signifieth doing a thing, so as not to be constrained to it. Platonical Philosophers call freewill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, too proud a word to be given to a creature; and therefore the ancient Greek Fathers being many of them Platonists, did greatly obscure the glory of grace by receiving Platonical words, of which this is one: Indeed they gave to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is too much for a creature, which hath a necessity of subordination to God, and dependency on him. The Stoics they express freewill by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is in our own power. The Aristotelians express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the Scripture expression likewise; Though the Scripture and Aristotelians differ as much as light and darkness about the nature of liberty, As the Ancients by following Platonical Philosophy: so the neoterics (especially the Jesuits by following Aristotle,) have greatly prejudiced the Doctrine of freegrace, setting up freewill in the room thereof. There is one expression more, and the Scripture hath it but once, which is the most emphatical in describing of this liberty, and that is 1 Cor. 7. 37. Having power over a man's own will, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for liberty lieth in some kinds of some dominion to have our own will; hence in liberty we may conceive something Negative and something Positive; Negative, and that is not to be compelled, not to be constrained, not to be enslaved: Positive, and that is to have some power and dominion over the actions of our will, as the Apostle instanceth in him, who had decreed to keep his virgin from marriage, This man is said to have power over his own will. By these Scripture words we may come to understand in a great measure, what liberty and freedom of will is.   

¶. 5.  
Some Observations concerning the Promoters of the Doctrine of freewill, how Unpleasing the contrary Doctrine is to flesh and blood, with some advice about it.  
SEcondly take notice, That it is the great purpose and design of some to go contrary to the plain intent of the Scripture; For many in all ages of the Church have (with all their learning and parts) endeavoured to set up this Idol of freewill, whereas the great drift of the Scripture is to advance and set up the free grace and free gift of God: The Apostles they write to debase man and to exalt the grace of God; Erroneous persons, they dispute, and write, to exalt the will of man, and to take off from the grace of God; What a loud trumpet is Paul in his Epistles to sound forth the praises of free grace, not only free grace in justification, but free grace also in sanctification? It's the grace of God that doth not only pardon the guilt of sin, but conquer the power of it: Consider then whether it be better, to set up Dagon or the Ark, the freewill of man, or the free gift and grace of God. Truly it is a very uncomfortable task, to be disputing against that grace, which yet we must wholly rely upon, when we come to die. It is one thing what men write while they are in health, what cobweb-distinctions they please themselves with in their voluminous writings, and another thing when they are in the agonies of death, and are to appear at the tribunal of a righteous God. It was that (which that famous Champion for the grace of God) Bradwardine comforted himself with, when he undertook the cause of God against Pelagians, That he could pray for the grace of God, to help him in his undertake, to be present with him, and to direct him, whereas his adversaries could not do so. And indeed how can an Arminian, or a Pelagian with any of those Naturists, cordially pray for the grace of God to assist them, while they write against grace, and patronise freewill? Let them sacrifice to their own nets, to their own parts and abilities; It's from their will that grace is efficacious. This arrogancy is like that of the Heathens, whose saying was, Ignavis opus est auxilio Dei, It is only the sluggish that need the help of God: Yea Tully argueth the case, That we are not beholding to God for our virtue; therefore (saith he) our ancestors have praised the gods for their success and outward advantages, but never for their virtues; Happily it is awe and reverence that men bear to the Christian Religion, that keepeth them from such blasphemous expressions; yet even in Christian Writers (pleading for the power of nature) instances might be given of proud and swelling expressions.  
Thirdly, It is good to observe, That even in all those whose end avour hath been to advance the freewill of a man to what is truly good, there hath appeared some guiltiness (as it were) in them, therefore they have often changed, (if not their minds yet their words) thus they have removed from the mountains to the valleys: The Pelagians did incrustate their opinions often, and the Papists speak sometimes so plausibly, that you would think Bellarmine and Calvin did embrace each other. Pelagius did at last come to use the word grace, yea did anathematise such as should not hold the grace of God requisite to every good act; by which crafty guiles he did deceive the Eastern Bishops, and still in the serpents-skin do the Jesuits and Arminians appear; They think it the greatest calumny that can be cast upon them, to say, they are against the grace of God; hence they use the word of grace often, as well as of freewill, but all this ariseth from guilt; they do use the word grace ad frangendam invidiam, to decline, envy, to insinuate more into the hearts of credulous hearers: so that men sacrilegiously advance the will of man ' make man to have the greatest praise in converting himself, in saving himself; and whereas Paul said, Not I, but the grace of God with me; They will on the contrary affirm, Not the grace of God, but I; yet for all this they would be thought to advance the grace of Christ, but that is a true rule of Augustine's, Gratia non est gratia ullo modo nisi sit gratuita omni modo; Grace is not grace any way, unless it be free and gratuitous every way; Therefore the inconstancy, the changes and shifts all such are put to, who plead for this liberty of the will, argue they are not in the Truth, but like thiefs do hate the light, and change their garments often, that they may not be discovered; They are afraid of the Scripture, and would more gladly have the controversy ended by Aristotle, then by Paul; so that this Pelagian error hath had Cain's curse (as it were) upon it, a trembling, lest every place of Scripture it, does meet with) should kill it.  
Fourthly, To maintain the slavery of the will to sin, and to deny any liberty to that which is holy and godly, is a truth so unpleasing to flesh and blood, doth so reproach (as it's thought) mankind, that it hath always in the Church of God, (by some heretical persons or others) been spoken against; It hath been judged very scandalous and offensive, as that which did lay the axe to the root of all Religion and holiness; But yet experience hath taught us, that none have expressed so much holiness in their lives, as those who have had this truth of Christ's grace incorporated into them; and on the other side, the Pelagian Doctrine hath left upon men's spirits, like leaven, à cornu & tumorem, a sourness and bitterness, as also a tumour and vaunting confidence in themselves; So that if the denying of freewill and exalting the grace of God be so profane an opinion in its genius and inclination (as some calumniate,) it's a miracle, that from such a poisoned fountain such sweet streams should flow, and from such thorns so pleasant grapes should grow. But the reason of this offence to flesh and blood, is the self-love and self-fullness that is in every man by nature; spiritual pride and self-confidence do reign in all men by nature; hence it is that though they be naked, yet they are not ashamed of it, which in Adam (while innocent) did come from his integrity, but in corrupt man from his senslesness and stupidity. No wonder then if this Doctrine of grace be not justified cordially, and as it ought to be, but by the sons of grace, who have felt the power and efficacy of it upon their hearts, who have experimentally found the grace of God freeing their will from all that bondage it was in to sin and Sataen.  
Fifthly, From this it is, that a gracious heart is required to study this point, as well as a learned head. Experience of regeneration, of being made a new creature, of the conflict between the flesh and the spirit, will excellently direct in this controversy. I wonder not to see a man, though come out of Egypt loaden with Egyptian gold, to make a molten-calf for a god and to worship it: men of great learning, and it may be of great external civility (as they say of Pelagius) if not humbled by the grace of God, and throughlyu emptied of themselves, how can they stoop and yield all up to Christ? It was therefore Austin's wish, That the Pelagians would turn their disputations into prayers, for it is the heart as well as the head that is useful in this point. Though all Divinity be practical, and practice is the end of knowledge, yea in Scripture language, Tantum scimus quantum operamur, we are said to know no more than we do; yet some truths have a more immediate influence into practice than others, whereas some opinions do stand in the Court (as it were) others enter into the holiest of holiest: Now this truth about the grace of God, and freewill is practice (practice) as I may say, what some do of the ultimate dictate of the understanding; This truth lieth in the vitals of Religion, and therefore the experience of all the godly is justly brought after Scripture arguments to confirm this great truth; Therefore humble yourselves more, common with your own hearts, be much in prayer and self-emptiness, and you will quickly find the light of this truth shining into your hearts; Come and taste, Come and see, what you hear with your ears; pray that God would grant you an experimental knowledge of grace, and then you will quickly confess not unto your own freewill, but to the free grace of God, all praise, and glory doth belong.  
Sixthly, This truth therefore being so contrary to flesh and blood, It is by the grace of God that we come to acknowledge the grace of God. Error in mind is part of our bondage, as well as lust in our heart; It is therefore by th● grace of God that we are delivered from both these thraldoms; we have a freed mind from ignorance, and a freed will from concupiscence; It is the Spirit of God that leadeth us into all truth, called therefore the Spirit of truth, John 14. 17. It is by the grace of God that thou fallest not in this error of advancing freewill; It's by the grace of God that thou art no Pelagian or Arminian; It is this that maketh thee to differ from them; Thy judgement, thy heart would be self-confident herein, did not the Spirit of God teach thee.  
Lastly, Consider that the grace of God is necessary to guide us in this point, Because this Question hath always seemed very difficult. Austin acknowledged it so; Hence he saith, That when grace is defended, we are thought to destroy freewill, and when a freewill is acknowledged (though in some sense only) we are thought to deny freegrace. Indeed the Truth is not so difficult (viz.) that we have no spiritual liberty to what is good, or that grace only maketh the will free; but how to reconcile this with the natural liberty of the will, that it shall not be as a stock or stone, that hath seemed to some even insoluble, and therefore they advise to captivate our understandings in this point, as we do in the Doctrine of the Trinity; however whether soluble or insoluble, the difficulty argueth the necessity of God's assistance, while we preach, and you hear about it.   

¶. 6.  
The first Demonstration of the slavery of the Will is from the Necessity of sinning that every man is plunged into.  
SEveral particulars being premised as introductory to our intended matter, our next work is to show, Wherein this servitude & slavery of the will doth consist; Not that you are to conceive of the will, as some prisoner who is chained up in a dungeon, that hath power to walk and run, only those external impediments do hinder him, which is Bellarmine's similitude about the inability of a natural man to supernatural good: So the will hath some inward power and ability to do that which is holy, only there are lusts, which are vincentes and vincientes, as Austin expresseth, conquering and binding this will, that it cannot actually perform what internally it hath a power to do, here is no such thing, for we must conceive of this habitual depravation and defilement of the will in its state and condition more inward and deeply rooted in it.  
First therefore, That the will of man is destitute of any freedom to what is good, appeareth, In the Necessity of sinning that every man is plunged into, that he cannot but sin in all that he doth; That as the Angels and Saints in Heaven have Beata Necessitas, a blessed necessity of loving of God, and delighting in him, so that no temptation in the world can draw them off: Thus every man by nature is in an unhappy and wretched necessity of sinning, Dura Necessitas, as Austin called it. Insomuch that though the Scripture doth represent the things of Heaven in a most glorious manner to affect us, yet we cannot be taken off from our sin to love that; Hence it is that every man till regenerated is compared to an evil tree, and Tit. 1. they are said to be unclean, and every thing made unclean to them; The person being not accepted, neither can any duties be: This is our sad and miserable condition by nature, But whose heart is throughly affected with it? Thy eating, thy drinking, thy buying and selling, yea thy praying and all other duties, as they come from a man not sanctified by grace are sins in the eyes of God. Think then to what an infinite aggravation they will arise, and whether thou mayest not truly complain, they are more than the sands upon the Seashore; so that as the Toad and Serpent do necessarily vent what is poison, and can never do that which is sweet and wholesome: Thus no man in his natural estate can ever do any thing but be sinning, and so damning of himself all the day long; Only when we say it is thus naturally necessary to a man to sin in all things he doth, you must know, that we do not herein make him absolutely like a bruit beast, which is not capable either of vice or virtue; for this necessity is voluntarily brought by man upon himself, he did wilfully strip himself of all power and ability to do that which is good, and so having shut out the light from himself, he doth necessarily remain in the dark, having chased away the Spirit and presence of God from his soul, which is the life thereof, he becometh spiritually dead, and so in a necessity of sinning: But it is not thus with Serpents and Toads; for whether they were at first created solely, with such a poisonous nature, or whether upon Adam's fall it was inflicted upon those creatures as a curse, it is plain, that these creatures could not with any will or consent bring themselves into this estate, but man did voluntarily at first, having no seed of evil, or inward propensity to sin transgress the Commandment, whereupon his soul became more shamefully naked than his body. This necessity therefore whereby he is determined only to sin, ariseth from his own free and voluntary impiety; As a man that hath wilfully put out his own eyes must blame himself for ever if he cannot see: If then this bondage be upon thee, that in all things thou sinnest, whatsoever thou undertakest, evil is presently over ruling of thee, blame not God, or any providence of his, no nor the Devil neither, for though he doth tempt, yet he doth not necessitate to sin, but thy own self, for from thy own bowels this destruction doth arise.   

¶. 7.  
That a Necessary Determination may arise several ways, some whereof are very consistent with Liberty, yea the more necessary the more free.  
IT is good to observe, and it may clear many difficulties in this point, That a necessary determination may arise several ways, some whereof are very consistent with liberty, yea the more necessary the more free. Thus God himself doth necessarily will that which is good, and yet freely also: And if you ask, Whence doth it arise that God is thus determined to what is good? I answer, It is from the infinite and absolute perfection of his holiness, whereby he is not, nor cannot be a God that willeth iniquity. Arminius indeed maketh it little less than blasphemy to say, God is liberè bonus, but that is, because he cannot part with his Helena, or Dalilah (viz.) That liberty consists in an indifferency to good and evil, and in this sense to say, God doth so freely will good, that he can as freely will evil, would be blasphemy; but to will evil is no part at all of freedom, it is a defect in a mutable creature, as is to be showed. Such a determination to good only was in Christ also from his perfection, and is likewise in the Angels confirmed, and Saints glorified; here is no power to sin, yet have they liberty in an eminent degree, though determined to good only: On the contrary, the Devils and damned men they are necessarily determined to that which is evil, they cannot but hate God, they are not able to have one good thought, or one good desire to all eternity, yet all this is done freely by them; Now as the determination to good did arise from perfection, from the strong principles of holiness within, so in these their necessary determination to evil doth arise from that power of iniquity and sin they are delivered up unto: In this necessity of sinning are all natural men (till regenerated) absolutely plunged into, and that from the dominion which sin hath over them; Only herein they differ from the Devils and damned men, they are in their termino, in their journey's end, and so are not in a capacity of being ever freed from this necessity and thraldom to sin: There will never be a converted Devil, or a converted man in hell, their state is unchangeable, and they can never be recovered, but with wicked men in this life, God hath dealt in many plentiful ways of mercy, so that though for the present determined only to evil all the day long, though for the present under the chains and bonds of sin, Yet the grace of God may deliver them out of this prison, and set them at liberty, but till this be, they are as the Devils carried out necessarily in all hatred unto God, and this determination to one is from imperfection.  
Lastly, There is a determination to one from principles of Nature without reason and judgement, and where such is there cannot be any liberty, for reason and judgement is the root of liberty, though it be formally in the will.  
By this than you see, That this necessity of sinning doth not take away the natural freedom that is in the will, so that a man and a beast should be both alike. Luther (De Servo Arbit.) indeed wished that the word Necessity might be laid aside; Neither doth Bradwardine like that expression, Necessitas immutabilitatis, as applied to man, but in the sense all that are Orthodox do agree.   

agree. 8.  
The second Argument of the Servitude of the Will is its being carried out unto sin voluntarily, and with delight.  
SEcondly, This necessity of sinning doth not at all take off from the voluntariness and delight therein, but every natural man is carried out so voluntarily and readily unto every sin suggesting itself, as if there were no necessity at all. Hence man by nature is said To swallow down iniquity like water, Job 15. 16 Even as the feavorish or Hydropical man is never satiated with water; Therefore the necessity of sinning is never to be opposed to his willingness and freedom; for though a man hath no freedom to good, yet he hath to evil, Eoque magis libera, quo magis Ancilla, the more he is subject to sin, the more enslaved to it by his delight therein, the freer he is to act it; We must not then imagine such a necessity of sinning in a man, as if that did compel and force a man against his inclination and desire: You must not think that it is thus with a man, as if he could say, O Lord, my will is set against sin, I utterly abhor and detect it, but I am necessitated to do it; for the will being corrupted, doth with all propensity and delight rejoice in the accomplishing of that which is evil.   

¶. 9  
3. The Bondage of the Will is evident by its utter impotency to any thing that is Spiritual; And wherein that inability consists.  
THirdly, This bondage of the will to sin is evidently manifested in its utter impotency and inability to any thing that is spiritual. It's like Samson, that hath lost its strength, God made man right, whereby he had an ability to do any thing that was holy, there could not be an instance in any duty, though in the highest degree, which Adam had not a power to do, and now he is so greatly polluted, that there is not the greatest sin possibly to be committed by the vilest of men, but every man hath the seed and root thereof within him, for this reason man by nature is not only compared to the blind and deaf, but also to such who are wholly dead in sin: So that as the dead man hath no power to raise himself, so neither hath a man who is spiritually dead in his sins.  
That this Truth may greatly humble us, Let us consider, wherein this absolute impotency to what is holy, is in every man, for this is a great part of the demonstration of our spiritual bondage to sin and Satan. And  
First, Such is the thraldom of the will, That a man by nature cannot resist the least temptation to sin, much less the greatest, without the special grace of God helping at that time. We matter not those Pelagian Doctors who hold a man by his own power may resist less temptations, yea more grievous ones, though not continually; for when our Saviour teacheth us to pray, That we may not be lead into temptation, doth not that imply, whatsoever is a temptation, whether it be small or great, if the Lord leave us thereunto, we presently are overcome by it. Certainly, if Adam while retaining his integrity in a temptation, and that about so small a matter comparatively, for want of actual corroborating grace, was overtaken by it: Is it any wonder that we who have no inward spiritual principle of holiness within us, but are filled with all evil and corruption, that we are reeds shaken with every wind? The rotten Apple must fall at every blast: Know then that it is either sanctifying or restraining grace, that keeps thee from every snare of sin thou meetest with; Thou wouldst every hour fall into the mire did not that uphold: These dalilah's would make thee sleep in their laps, and then as Jael to Sicera, so would they do to thee. Herein is our bondage discovered.  
Secondly, Our thraldom is manifested, In that we are not able of ourselves to have one good thought, in reference to our eternal salvation; But if any serious apprehension, if any godly meditation be in thy soul, it is the grace of God that doth breathe it into thee; The wilderness of thy heart cannot bring forth such roses: Thus the Apostle, We are not able of ourselves (2 Cor. 3. 5.) to think any thing as of ourselves; Though the Apostle speaketh it occasionally in his ministerial employment, yet (it holdeth generally true of every one, of thyself) than thy heart is like a noisome dunghill, nothing but unsavoury thoughts do arise from it; but if at any time any good motion, any sad and serious thought stirreth within thee, know this cometh from without, it is put into thee, as the cup of gold in Benjamin's sack; and therefore this must greatly debase us.  
Thirdly, We are not able of ourselves to have the least desire or longing after grace, and a state of holiness. Not only Pelagianism, but Semipelagianism is a dangerous rock to be avoided: The later made our desires to begin, and then God's grace to succeed and accomplish; But there is not so much as the least groan, the least desire can arise in thy heart: Oh that God would change me! Oh that I were in the state of those that do truly fear God And the reason is, because the Scripture describeth us by nature to be dead in sin, and compareth the work of grace to a spiritual resurrection: Oh how great is thy bondage which doth so far oppress thee, that thou canst not so much as long for any freedom! Oh hopeless and wretched man, if left to himself!  
Fourthly, From this followeth the next demonstration of our vassalage and spiritual impotency, That we cannot pray to God, that he would deliver us out of this misery. No natural man can pray, it is the grace of God that doth enable thereunto, he may utter the words of prayer, he may repeat the expressions, but (alas) he doth not, he cannot pray, as God requireth, and so as he will accept of it. The Apostle is clear for this, Rom. 8. 26. The Spirit helpeth our infirmities, for we know not what to pray for as we ought; Is not this unspeakable misery, who needeth to pray more than thou, and yet thou canst not pray? Thou art sinning, thou art dying, thou are damning, and yet canst not pray: Is not thy heart like an adamant, if this break thee not?  
Fifthly, Such is our impotency and bondage, That we are not able to affect ourselves with the fear and terror of the Law, thereby to be convinced and humbled in ourselves. If we cannot do the preparatories for grace, much less grace itself; if we cannot do the less, How shall we do the greater? Now one great preparatory work is, To have a divine and powerful fear in our souls, by reason of the Law, whereby we are afraid of hell, of the day of Judgement, and cannot have any rest in our spirits, because of this. Now this is wrought by the Spirit of God in a preparatory way, Rom. 8. 15. It is called The Spirit of bondage: And Joh. 14. The Spirit doth convince the world of sin; So that in and through the preaching of the Law, and discovery of sin, the Spirit of God doth awaken and terrify the conscience of a man, maketh him afraid, that he cannot eat, or drink, or take the delight he used to do. It is true, the slavish sinfulness of this fear the Spirit of God doth not work, but the heart being like a mudded pool, when it is moved, such slavish fears will arise likewise; But how far is every natural man from this, he is secure and jolly, blessing and applauding himself, crying peace, peace, all is at quiet within him, because the strong man doth keep the house? It is the voice of the Lord only that can make these mountains to quake and melt.  
Sixthly, Such is our weakness, That we cannot barden or soften our hearts in the least manner, but they remain obdurate and like brass and iron. Thy heart is like a stone within thee, and thou art no ways able to mollify it; Therefore God maketh it his work, and he graciously promiseth, I will take away the heart of stone (Ezek. 11. 19) and give an heart of flesh; As if God had said, I know this work is above you, you are not able to do it: And certainly, if the godly themselves (because of the remainders of original corruption do complain of the hardness of their hearts,) cannot mollify or soften them, as they desire; Is it any wonder if the wicked man be not able to remove the stone from him.  
Seventhly, A man cannot by the power of nature believe, no not so much as with an historical faith, till grace prepare the heart therein. Now faith is the first foundation-stone, Heb. 11. He that cometh to God must believe he is, and so he must believe the truth about Christ; But we see by the Pharisees, who heard Christ preach, saw the wonderful miracles he did, yet in stead of believing in him did deride and oppose him; so that all the acts of faith, whether dogmatical or saving, we are enabled unto only by the grace of God, Matth. 13. 11. To you it is given to know the mysteries of the kingdom of Heaven, but not to them: Thus Act. 18. 27. the Disciples are said to believe through grace, faith then is the gift of God, not the work of man's freewill.) And if he cannot do this, it is plain, he cannot move one foot of himself towards Heaven.  
Lastly, Such is our impotency, That when grace is offered and tendered to us, the will of itself hath no power to consent to it, or make improvement of it. It can, and oft doth resist and refuse grace, but of itself it cannot embrace it. It is true, Papists and Arminians plead hard for this power of the will, but this is to give more to man's will then to God's grace, this is to make man to differ himself from others.  
It might be thought, that the will indeed cannot choose Christ, or receive him as a Lord, because there is no revelation or manifestation of a Christ; They are a people happily who sit in darkness, and have no light; and therefore though they may have an inward power to see, yet for want of light to actuate the medium they cannot; so that the defect ariseth not from the power within, but the manifestation of the object without: And this indeed is gratly to be considered, whether an Infidel or Pagan (for example) doth not believe, because there is no proposition of the object in the Ministry, otherwise if he enjoyed that, than he had power over his own to assent to it. Now even the Pelagians themselves, and their followers, yea even all that give not grace its full due, yet thus far they do acknowledge there must be a doctrinal revelation by the Spirit of God, of the truths to be acknowledged; and when this light is set (as it were) upon the Candlestick, than a man of his own self is able to see; but such is the corruption of man, that not only grace must bring in the light, but it must also give the eye to see; So that the work of God's grace is both objective and subjective, objective in revealing the object, and subjective in preparing and fitting the subject; It being the Lord who doth give the seeing eye, and the hearing ear, Prov. 20. 12. Yea the Arminians go further, acknowledging that grace doth irresistibly work upon the understanding of a man, for it being a passive faculty it cannot withstand its illumination, but the will that retaineth its indifferency, when grace hath done all it will do: This therefore is granted, That without the grace of God enlightening and revealing, we are not able to believe the mysteries of Christ Kingdom; but though all this be granted, yet we say, That without further grace (even grace regenerating and sanctifying the will.) we are not able to cleave to that which is good: You must not then conceive, as if God only offered grace in the Ministry, and then the will of man by its own self doth love and delight in it; No, the heart of stone is first to be removed, we are to be new born, and made new creatures, before we can put forth any spiritual life at all; Not that a man is converted without his will, or that he doth not believe or repent, but the grace of God, only God changeth the will, he quickeneth it, and enliveneth it so, that whereas it was like Sarah's dead womb before, now it was made fruitful. The grace of God doth not compel the will, but change it; As if water which naturally descendeth be turned into air, than it doth as naturally ascend; Indeed this is a physical change, but the moral change by grace in the will, is as notable to its operations. To consent therefore to grace is the work of grace; It is grace that maketh us to will and receive grace: Hence we see by experience of those many who enjoy the means of grace, how few do effectually and powerfully improve them: Whence is this difference? Is it because one doth use his freewill better than another? Surely this would attribute far more to freewill, then to God's grace; for it's the will of man that maketh grace effectual, not grace that maketh the will of man pliable: By this Peter should be no more beholding to the grace of God than Judas; nor David then Saul, seeing (ex parte Dei) all had grace alike, only one used this grace of God by his own power better than another, and thus we shall have something that we did not receive, and we shall make ourselves to differ from other; How derogatory and injurious is this to the grace of God?   

¶. 10.  
That man naturally loves his Thraldom to Sin, and contradicts the Means of Deliverance from it; is a great Aggravation of the Bondage and Servitude of the Will.  
SEcondly, The miserable bondage of the will to sin, is the more to be aggravated, In that it loveth this thraldom, delights to be in this drudgery, even as the Swine doth in its mire; yea it doth vehemently oppose and contradict all the means of deliverance from it. Austin complained, Velle meum inimicus captivum tenebat: Our will is kept captive; So that if the grace of God come to set us free, we love our bondage better than liberty; we had rather be in our prison with chains upon us, then abide in God's palace: So that this vassalage of the will to sin, is not like a bodily one, which is troublesome and very grievous to those that are detained therein, as we see it was to the Israelites groaning under the yoke, but naturally we delight in this slavery, and look upon that freedom which grace would procure for us, as the greatest misery, and this maketh us unspeakably miserable, according to that known Rule, Quid miserius misero, non miserante seipsum, What is more miserable than that wretched man, who doth not, who cannot pity himself? You must not therefore conceive of the will of man thus captivated to sin, as if it were against its inclination, as if of itself it did endeavour to cast off this yoke, as it is with some people, who being overpowered, are forced to submit, but yet they wait for, and long for an opportunity to set themselves at liberty: No, but the will doth delight and rejoice in this servitude: A man doth willingly give his ears to be boared by his lusts, resolving never to go from this Master, unless grace change him, and make him a new creature all over.   

¶. 11.  
The Bondage of the Will is seen in its Concupiscential Affection to some Creature or other, never being able to lift its self up to God.  
THis want of freedom to any thing that is good, is seen, In the concupiscential affection to some creature or other, never being able to lift itself up to God: And certainly, if you ask, Wherein doth the bondage of the will to sin consist? We may in the general say, in its creature affection, so that the will, which while entire and sound did love God as the chiefest good, and all creatures in reference, and with subordination to him, is now so debased that it creepeth upon the ground, and is not able at all to love any thing but itself and the creature; So that now every one taketh up that request Psal. 4, Who will show us any good? Any temporal good, they desire the Devils offer; So that if he would show them the glory of the world, and bestow it on them, they would presently fall down and worship: Oh the unhappy and miserable change that sin hath now made upon the will! being in absolute subjection to every thing that he was made lord over; God put all things under his feet, and now all things have put man under their feet: It's the love of the world, and the things of the world, that is the Iron chain about the will, as that about Nebuchadnezzar's stump of the Tree; so that it can never lift itself up to what is Heaven: This maketh the will like that woman, who was bowed down with her infirmity, and could not look up, till Christ healed her, and made her strait: This maketh the necessity of a spiritual resurrection, that so we may set our affections upon things above. This love of the world, and the things thereof, is the Sum of all those particular ways, whereby we are thus wretchedly enslaved; Therefore grace when it cometh doth loosen these bonds, and make us free, by working in us a contrary love, and a contrary sweetness and delight; So that now all the world, with the dainties thereof, are but as so many husks in comparison of that manna he now feedeth upon; And as he that steadfastly beholds the Sun for a while, his eyes are so dazzled, that he cannot for a season behold any thing else: Thus when grace hath so sanctified and affected the will, that it findeth no greater sweetness and delight then in holy things, this presently maketh him throw away all those bonds that were upon him.   

¶. 12.  
Herein is the Bondage of the Will seen, That when it doth endeavour to overcome any sin, it is by falling into another.  
FOurthly, Herein is the bondage of the will seen also, That when it doth endeavour to overcome any sin, it is by falling into another. So that the Argument usually brought to prove, that the will hath some freedom to what is good doth indeed more confirm the servitude of it to sin; For it is often objected, That if the will be thus in absolute bondage to sin, How cometh it about that even Heathens have by their own strength reform their lives, and have abounded in justice, fortitude and chastity even to admiration? Is not that instance of Polemon famous, who though a drunkard, yet coming to hear Xenocrates his Lecture about temperance, was so immediately persuaded thereby, that he presently forsook that beastly sin? In this Argument Julian the Pelagian did often triumph; But Austin's answer was good, and justifiable by Scripture, That when they left one sin, they fell into another, they did cure one lust by another lust, a carnal one by a spiritual one; for when they did abstain from such sins, it was not in reference to God, and from faith in Christ, but it was either from vain glory, or to be sure a sinful confidence, and resting upon themselves; and therefore even the Stoics, who pretended the highest, viz. That we were to do virtuous actions for virtues sake, yet they came too short of the right mark; for virtue is not to be loved ultimately for virtues sake, but that thereby we might draw nearer to God, and be made happy in enjoying of him; Therefore the Stoics opinion did teach a man nothing but self-confidence and self fullness, which sins are forbidden by the Word of God, as well as Epicurean and gross sins: Oh than the unspeakable bondage of the will to sin! That as the bird in a net, the more she striveth to get out, the more she entangleth herself: Thus it is with the natural man, the more he striveth of himself to come out of this mire, the faster he sticketh in: Thou then who art a natural man, though such a sin and such a sin be left, yet see if when the Devil was cast out, a worse did not come in the room thereof; See if it be not with thee, as in that representation to the Prophet, Thou hast broken a wooden yoke, and an iron one is made in stead thereof; Thou hast cured a carnal sin by a spiritual one; For you must know, That not only grace doth expel sin, but sometimes one lust may expel another, as the Pharisees spiritual pride, and self-righteousness did make them abhor the Publicans sins; so that even than the natural man cannot but sin, while he is casting off sin. Therefore though unregenerate persons may do that which is materially good, and for the substance of the act, yet they can never do that which is formally so; or as Austin expressed it of old, we must distinguish between the Officium, the Duty itself, and Finis, the end of the Duty: Now the end of all till regenerated, can never be right or pure, it never ascends high enough even to God himself, because they want faith; So that though Aristides was just, yet he was not the Scriptures just man, that liveth by faith; None of the renowned Heathens were chaste by faith, charitable by faith, temperate by faith, and therefore their glorious actions were only splendid, glistering sins, they had a pompous appearance, but were indeed real vices, which were so far from profiting them as to eternal happiness, that they were an hindrance to them, for hereby they trusted in themselves; The Epicurean he said, It is good for me frui carne, To enjoy the body; The Stoic he said, It was good for me frui ment; But David he said, It was good for him to draw nigh to God.   

¶. 13.  
The more Means of Grace to free us, the more our Slavery appears.  
FIfthly, Herein is our miserable bondage to sin manifested, That the more we have the means of grace to set us at liberty, the more doth our slavery discover itself: So that whatsoever good and holy thing we meet with, it draweth out our corruption the more. This the Apostle complaineth of, as part of that captivity he groaned under, Rome 7. That the Law which was for good, wrought in him all manner of evil: Thus the Gospel, yea Christ preached, is the occasion of more wickedness and impiety in unregenerate men, than otherwise they would be guilty of; And if this be so, though our heads were fountains of water, yet we could not weep enough for the guilt and wretchedness we are in by this means, for our remedies make our diseases greater, light increaseth our darkness, life causeth death; Insomuch that did not God work by his own power mightily in the use of these means, they might be no longer the means of grace, but of anger and judgement, and the preaching of the Gospel, because of the sad effects which it hath through the wilful indisposition of many who hear it, might be as much trouble to us, as the presence of the Ark was to the Philistims: Therefore the clearer light, the more powerful means of salvation a people do enjoy, the more is the impiety and wickedness of such (whom grace doth not convert) daily increased; insomuch that the Gospel shining upon such men, is like the Sun shining upon a noisome dunghill, which maketh it the more loathsome; How then can there be freewill in a man to good, when if left to himself all helps are an hindrance to him, and all remedies are more destructive? Hence the Scripture calleth it, making of the heart fat, Isa. 6. an allusion to beasts, which are prepared to destruction by their best pastures.   

¶. 14.  
The Necessity of a Redeemer demonstrates our thraldom to sin.  
LAstly, That the will is enthralled irrecoverably unto sin, appeareth, In the necessity of Grace, and of Christ as a Redeemer, if we were not in bondage, what need we have a Redeemer? Let not then the common expression in the Schools be liberum arbitrium, but liberatum, which is a phrase we seldom meet within them; It is good to know the full latitude of that glorious title of our Saviour, (viz.) a Redeemer; he is so called, not only, because he redeemeth us from the curse of the law, and the guilt of sin, but also because we were under the power and dominion of sin and Satan, daily fulfilling the works of the flesh, so that his death was not only to obtain remission of sins, but to make us a peculiar people zealous of good works, Tit. 1. 14. And hence also he is said, to offer himself a sacrifice, that he might present to God, a Church without spot or wrinkle, Eph. 5. 27, which will be completely perfected in heaven. To set up freewill then, is to pull down our Redeemer, as much as we give to that, we deny to Christ, we make him but a half-Saviour, and an half-Redeemer, while we maintain, that we set ourselves at liberty from the power of Satan: Oh then let the name of a Redeemer for ever make thee blush and ashamed to speak of a freewill.   

¶. 15.  
An Examination of the Descriptions and Definitions of Freedom or Liberty of Will which many give it; Showing, that none of them are any ways competent to the Will unsanctified.  
WE proceed therefore to make a further discovery of the bondage of the will to sin, and that it hath no liberty, no power or ability to do any thing that is truly godly; If we take notice of all those ways, wherein learned men do place liberty or freedom of will, we shall find evidently, that none of these descriptions, or definitions are any ways competent to the will, while it is unsanctified; For,  
First, if that opinion be received, (which Bellarmine and others follow) That liberty is radically in the understanding, though formally in the will, (that is) the reason of the wills liberty is from the understanding, which doth propound several objects, and thereupon the will is indeterminate, whereas in beasts their appetite is plainly limited, because they want reason; as it is arbitrium, so (they say) it is in intellectu, as liberum so in voluntate. Now (I say) let this be received (for I do not dispute the truth of it) than we must say, The will hath no liberty to what is good, because it faileth in the root; The stream cannot run, when the spring is dried up; for if we take the understanding in respect of spiritual, and heavenly things, so it is altogether darkened and blinded; Therefore there is the grace of illumination required that it may know and believe the things of God, without which men love and delight in darkness rather than light: The things of God are said to be foolishness to a natural man; so that all the while a man hath no more than nature in him, he is like those birds that can see in the night, but are blind in the day; They have quick and sharp apprehensions in worldly and earthly matters, but are altogether stupid and senseless in regard of heavenly; How then can the will be free, when the mind is altogether dark; for God in conversion, when he will set the will and affections at liberty from sin, begins first in the understanding, light in the mind is first created, there are holy thoughts and spiritual convictions wrought in the soul, and by this light the other parts of the soul they come to be sanctified; now than if there be not so much as this antecedaneous work upon the mind, the will is as yet very far from the Kingdom of heaven? Wonder not then if ye see unregenerate men walking and stumbling in the dark; that you see them so captivated unto every lust; you may as soon remove a mountain out of its place, as take them off from their iniquities; For how can it be otherwise while the will hath no guide to lead it, none to inform it concerning the evil and danger of those ways it is going in? If there be no light in the mind, there is no liberty in the will; so that hereby both horse and rider are (as it were) thrown into the sea.  
Secondly, If to be that liberty doth consist in an active indifferency to good or evil, than the will is not free, because the former part of this description (upon Scripture-grounds) can no ways be accommodated to the will. This description is generally received and applauded by Arminians and Jesuits as the best, (though Gibieus saith it is the worst) making the very formal nature of liberty to consist herein, that when all requisites to an action are supposed, yet the will can do, or not do; and this they extend even to spiritual objects, to that great work of conversion, affirming, when grace doth assist and help all it can; (so that Ex parte Dei, all things are ready that do concur to our conversion;) yet the will, because it is free, retaineth an active indifferency, either to accept of this grace offered, or to reject it. This description we do no ways acknowledge, as that which depriveth God, Christ, and the glorified Saints from liberty; and besides, liberty being perfection, and so in the most perfect manner in the most perfect subjects, this doth debase it making a defect part of this perfection: It is wholly absurd to make a power to sin part of liberty: Indeed this was a concomitant of Adam's liberty, but not because liberty, but because his will was mutable and changeable, so that if he had been corroborated and confirmed in grace, he had not put forth any such experience of his liberty: well though we cannot assent to it, yet let it be supposed to be true; The Scripture is very clear and pregnant, That a man hath no such indifferent power in him to good or evil; Indeed to evil, that he is carried out unto with all delight, he can of himself kill himself, but he cannot of himself give life to himself: But as for the other part, to be able to love what is good, to believe and to turn himself unto God, this is above his power, for the order of nature and of grace differ as much, as the order of sense and reason; so that as the sensitive faculty cannot put forth acts of reason, (the eye cannot discourse and reason,) so neither can the rational faculties put forth the acts of grace, which come from a divine nature, and that which is borne from above; All these places which describe man in a spiritual sense to be blind in mind, deaf in ears, and hardened in understanding, yea which say, he is dead in sin; and therefore the work of conversion is compared to regeneration, and to a resurrection; all these do plainly declare, that the will hath no activity at all as to the first beginnings of grace. It is true indeed, there are commands to repent, to be converted, yea we are bid to choose life and death, but there are none of these duties commanded, which in other places are not made the gracious gifts of God; so that to repent, to be converted, they are promised by God as the workings of his grace, whereby they are both duties and gifts; Although the Arminian thinketh that impossible: They are duties because we are the people who do believe and do repent, and are commanded thereunto; They are also gifts because it is the grace of God alone that doth enable thereunto; when therefore you read of such commands, you must not think, that they imply our power and ability, for then grace would be wholly excluded, seeing these Texts speak absolutely, as if a good work were wholly done by our own power; whereas the Arminian and Papist will not wholly exclude grace, and so these Texts would prove more than they contend for; But such commands are still imposed upon us by God, to show what doth belong to him; what he may justly expect from us; for seeing he created man with full power and ability to keep these commands, if man wilfully cast himself into an utter impotency, God hath not thereby lost the right of commanding, though we have the power of obeying.  
Besides by these Commands, as we are to know our duty, so thereby also we are provoked to be deeply humbled under our great inability, seeing ourselves treasuring up wrath every day, and preparing more torments for ourselves, unless the grace of God doth deliver us; Yea by these commands God doth work grace, they are practical and operative means, whereby he doth communicate life unto us.  
And lastly, Therefore God doth use Commands, Because this way is suitable to man, who is a rational Agent; For although the work of grace is more than merely swasive, it is efficacious and really changing the heart, so that the Spirit of God doth far more in converting of a sinner, than the Devil doth in tempting to sin; yet God dealeth suitably to the nature of a man; We are not like stocks and stones, to whom it is ridiculous to preach, there being not in them a passive capacity of receiving the work of grace; Hence it is that the Word is preached, Miracles are wrought, powerful Arguments are used to draw off the heart; So that grace doth work Ethicophysically (as some express it,) Commands then and threatenings are used, because grace is wrought in us after a rational manner, in an attempered manner to our constitution; The understanding being first wrought upon, that so the will and affections may more readily give up themselves.  
Thirdly, If liberty be the same with voluntariness and no more, (as many learned men do contend, making voluntas and liberum arbitrium all one, as that which is opposed to coaction and natural necessity; yea if we add Aurtelus his opinion to this, that libertas was nothing but complacentia, liberty is the complacency and delight of the will in its object) then in this sense, (if rightly understood,) a man hath no freedom to what is holy. It is true indeed, the learned to show, that grace in converting doth not destroy the liberty of the will, (viz. the natural liberty) no more than the will itself; Grace doth not compel the will, or put an inherent natural necessity upon it; for if there could be coaction, the velle would be noll., which is a contradiction; and if a natural necessity could be imposed upon it, it would not be appetitus rationalis, a rational appetite; so that though grace in converting of man doth insuperably, and invincibly change the will, making it of unwilling willing, so that there is a necessity (not natural,) but of immutability and unchangeableness; The will doth most certainly give itself up to the grace of God mollifying and fashioning of it for that purpose: This Iron (as it were) is put into the fire, and then it is made pliable to receive any form or impression, yet the essential liberty is not destroyed; For the Question about freewill is not An sit? but Quid possit? And herein lieth the difficult knot in this whole point about grace and the will of man, How to assert the irresistible (as many call it, but others reject that expression, though the sense of those who use it, is very sound and significant enough) work of grace, insuperably determining the will to that which is good, and yet to be free from coaction or such a necessity as is destructive to liberty? The Quomodo. How these two are to be reconciled, is that which in all ages hath exercised the most learned and judicious; insomuch that some have advised to rest in it by faith, as in a mystery above our understanding, even as we do in many other Doctrines to be believed by us; But I am not to ascend this mountain at this time; This is enough for our purpose, to show, That if liberty be said to consist in willing a thing freely from coaction and necessity, even in this respect, we have not thus far liberty to good, because it is God that worketh in us to will. Indeed when we do will, we are not compelled by the Grace of God, only we cannot will till the Grace of God enable us thereto; It is not of him that willeth, but of God that showeth mercy; Neither are, we born of the will of man, but of God; It is grace then only that maketh us to will the good things tendered to us, though the will in eliciting of this is not compelled, but doth it freely, yea grace giveth this freedom to it, so that grace doth not destroy, but give liberty; And therefore Austin of old urged, That they denied Liberum arbitrium, who would not have it Liberatum; They cannot hold freewill in a true sense, that do not hold free and efficacious grace, which giveth the will all the strength it hath to what is good: Thus liberty, if it be the same with willingness, we have it not of ourselves, till the grace of God bestow it upon us.  
Fourthly, If liberty consist in having dominion and power over our actions, than also the will cannot be said to be free, as to do holy things; For although the will, when it doth will, is the subordinate cause under God of its own action, and as a cause, so also may be said to have dominion over it, yet because the actual willing of what is good, doth not arise or exist by the strength of the will, but by the grace of God, therefore it is that (in respect of good things) the will cannot be said to have the dominion over them. This Definition of liberty (viz.) [to have a dominion over our own actions,] is by Jansenius asserted to be the true and proper meaning of Augustine, that his judgement is, than the will is said to be free, when it hath dominion and power over what it doth; and if so, no wonder then the will be so often said to be captivated and enslaved, that it hath no freedom to what is holy; For what power can the will have over holy actions, when it is corrupted and defiled, that no holy thought, or holy motion is under the power of it. It was Ambrose his complaint of old, That Cor nostrum non est in nostrâ potestate; Our heart is not in our power, but sinful and evil workings of soul rise up in us, which we are no ways able to extinguish.  
Fifthly, If liberty be (as Anselm of old defined it, to which some neoterics do adhere, viz) Facultas servandi rectitudinem, propter rectitudinem ipsam, That it is a power to observe that which is right, for righteousness sake, than this doth evidently proclaim, That man hath no freewill, for to observe that which is holy and righteous for holiness' sake, which must needs argue a man regenerated and borne again; And indeed liberty in this sense is nothing but the Image of God repaired in a man, and so is no more than to be like God himself; And now that every man by nature hath lost this Image of God, is so plain, that the experience of every man concerning his distance from God may fully confirm it. If to this be added Aquinas his Description, That it is, Vis electiva mediorum servato ordine ad finem. A power to choose means with a due order and respect to the end (yet still freedom in the will to what is good cannot be found) For as (saith he) The understanding which is an apprehensive faculty, hath its simple and bare apprehension of a thing (viz. of the first principles) And then it hath another act, which is to Reason and Discourse, and that is properly of Conclusions to be deduced from those principles; So what principles are in respect of conclusions to the Understanding, the same the end is, in respect of the means to the will; And therefore as the understanding doth necessarily err, when it doth not discourse suitably to the first principles; So the will, which is the appetitive part of a man, must necessarily sin, when it doth not choose means with a due order to the end: Now God being the chief end of all our actions, how impossible is it for the will corrupted as it is, to will riches, health, learning, or any creature in reference to God as the end.  
Lastly, If liberty consist (as Gibieuf would have it) in an amplitude of spirit and independency upon the creature, so that it is above every created object with an eminent magnanimity of spirit adhering to God alone, and resting in him as the chiefest good, than it is plain also, That by nature the will of man is utterly impotent to this thing, for the love of the creature is so predominant that we live and do all things in reference to that; So that whereas grace maketh us to do all things of God, and through God, and to God; Now the creature doth so reign in our hearts, that we move only in all the workings of our soul to it. Aristotle observeth, That some are slaves by nature, and such have no reason of their own to guide them, that do Sentire rationem magìs quam habere, Feel Reason rather than make use of it: And if we speak in a spiritual sense, we are all thus borne slaves and vassals, not being able to put forth the actings of true and right reason, but do follow the lusts of our own soul, and are taken captive by the Devil at his will.  
Thus we have at large discovered the bonds and chains of sin our wills are fastened in; Oh that in the reading of this, God would breathe into the souls of such wretched sinners, strong desires and ardent groans to be redeemed from this thraldom! Shall the ungodly say, (Psal. 2.) concerning Christ, Let us break his bonds, when yet they are bonds of love, which are for our eternal happiness? And wilt not thou rather cry out, concerning these bonds, and these yokes, which are for thy eternal damnation, Let us break them and rend them asunder? Doth not the senselessness and stupidity of men, while they hear these things too sadly evidence the state of thraldom we are in to sin?     

CHAP. V.  
Of the Pollution of the Affections.  

SECT. I.  
This Text opened.  COL. 3. 2. Set your Affections upon things above, not on things on the earth. 
THe exceeding great pollution of the Will by original sin being largely discovered, both in the acts of it, as also in its state. We now proceed to the Affections which are seated in the sensitive appetite of a man; For as sense is a kind of imperfect understanding, so the affections are a kind of an imperfect will, and the defilement of these is so palpably and experimentally discerned, that Heathens have complained of God the Author of Nature, for implanting such things in us, which are for the most part the cause of all our ruin and calamity.  
Now it is not my intent to declare the depravation of every affection in a man, for that would make the work to swell too big, but I shall speak in the general of them, instancing in particulars, as occasion offereth.  
The Scripture doth not speak of the several parts of the soul, according to that Philosophical division, as is generally received; and therefore that which Philosophers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affections, or passions, as distinguished from the understanding and will, that is most commonly called the heart and the soul; Thus love, fear, hope and anger are attributed to the heart of a man. It is true, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used in the New Testament three times, where the word Affection is not barely intended, but an horrible depravation of it, even to unnatural uncleanness, as Rom. 1. 26. God gave them up to vile affections, and how unnatural they were is immediately subjoined, Col. 3. 5. The Apostle there reckoning up several sins to be mortified, fornication, uncleanness, addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which some understand the same kind of uncleanness the Apostle mentioneth to the Romans, So doing, or that mutum percatum, a sin that they say Socrates was guilty of, though so admired for his wisdom and morality; Hence those that have given themselves up to this dreadful pollution are called Pathici from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we render it inordinate affection in the general; and therefore some do understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for those sins which arise from the irascible appetite, and so take the word, though generally spoken in an ill sense; Even as the Stoics held all passions and affections to be sin; and the affections which are placed in the concupiscible appetite the Apostle meaneth (say they) by the next expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evil concupiscence, If this be so (as Grotius expounds it) than we have here the Apostle speaking of affections according to philosophical notions, but I will not determine this to be the meaning.  
The last place is, 1 Thess. 4. 5. where the Apostle showing, God hath called us to holiness, he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not in the lust, or affection of concupiscence; Here it seemeth to be taken strictly for those lustful affections, which flow from the sinful concupiscence in a man; But if the Scripture doth use the word differently to Philosophers, to be sure the thing itself is acknowledged, as appeareth by my Text, where we have a Command directing of us about the Object we are to place them upon, and that is set down, First, Affirmatively, and then Negatively. The Directive Duty is in that expression, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Set not your affections, we render it in the margin, or mind; so that the Greek word doth signify the acts of the mind, but not them only, it comprehendeth also the affectionate part of a man; It includeth the mind and affections also, because commonly the intense actings of the mind excite and stir up proportionably the intense actions of the affections: Therefore it's sometimes translated savouring, Matth. 16. 23. So Rom. 8. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not only comprehend the mind, but chiefly the affectionate workings of the flesh against the Spirit of God.  
We shall treat of it, as relating to the affections, therefore we have the Object prescribed them, they are to be upon things above, heavenly things This implieth naturally they are placed other where then they should be, upon earthly and sading objects. The Serpent's seed (and so we are all by nature) cannot but lick up the dust of the earth, and live upon that; So that there is (for more emphasis) added the Negative also, Not on things on the earth; By these some mean those humane and superstitious Ordinances that the Apostle mentioned before, for these were not of the Father's heavenly planting; and indeed it is true, the more a man is made spiritual, and hath had the experience of that wonderful resurrection of his soul from the state of sin, in which it was dead, the more doth he nauseate and reject all superstition and humane ways of devotion, rejoicing in the purity and simplicity of Christ's Institutions, as those alone by which he can obtain any spiritual proficiency. But the Context seemeth to extend this Object further to all sinful objects, yea and to lawful objects, that we are not in an immoderate and inordinate manner to let our hearts run out upon them.  
So then we have in the Text a most divine Injunction imposed on us, To set our affections upon things above, always to put in practice that Exhortation, Sursum corda, but such is the horrible corruption of these affections by nature, that they can no more ascend up to them, than a worm can fly upwards like a Lark; Therefore the Apostle supposeth, that ere this be done, there must be the foundation laid of a spiritual Resurrection, If ye be risen with Christ, seek those things that be above; Our spiritual Regeneration and Resurrection is both a cause of our heavenly affections, and also it is a motive and obligation, it being contrary to the nature of such things that ascend upwards, that they should descend downwards: How can fire fall like a stone to the centre? From the Text than we may observe.  
That such is the corruption of the affections of man by nature, that till the grace of regeneration come, they are placed only on earthly objects, and cannot move towards heavenly.   

SECT. II.  
Of the Nature of the Affections.  
BEfore we come to anatomize their evil and sinfulness, let us take notice a little of The Nature of these Affections, And  
First, You must know that in man (besides his understanding and will, which are either the same with the rational soul, or powers seated in it) there is also a sensitive appetite placed in the body, from whence arise those motions of the soul, which we call affections and passions, such as anger, love, joy, fear and sorrow, etc. It is true indeed, many learned men place affections in the will also, they say, The will hath these affections of joy and sorrow, and so Angels also have, only (they say) these are spiritual and incorporeal, and this must necessarily be acknowledged; But then in men (besides those affections in the will) there are also material ones seated in the sensitive appetite; for man being compounded of soul and body, hereupon it is, that as in his rational part, he doth agree with Angels, so in his sensitive part with the bruits; Therefore in man there are three principles of actions that are internal, his Understanding, Will and Affections, these later are implanted in us only to be servants and helps, but through our corruption they are become tryants and usurpers over the more noble powers of the soul; so that man is not now as reason, much less as grace, but as affections do predominate. The Scripture (you heard) calleth these affections by the name of the heart, though sometime that comprehendeth the mind and will also. The common Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is rendered passions, and they are so called, because of the effect of them, for when put forth, they make a corporeal transmutation and change in a man: Some make this difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a word that Quintilian saith, there is no proper Latin expression for, Vide Voss de institut. Orat.) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they make passions to be, when in a mild and moderate motion of the soul without any violence or excess, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they are turbulent and troublesome, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth rather signify the manners of men, than their affections. These passions have several names, sometimes they are called perturbations, but that is most properly, when they have cast off the dominion of reason; Sometimes the motions and commotions of the soul; sometimes passions, which expression is disliked by some; That which seemeth to be most proper and full, is to call them affections, because the soul of a man is affected in the exercise of them; So that by these we mean no more, then that whereby a man about good or evil is carried out with some affection and commotion of his soul, only you must know, that when we call them passions, it is not to be understood formally, but causally; In their nature they are not passions, but motions and actings of the soul, only they cause a passion and suffering by some alteration in the body.  
Secondly, These affections in the soul are of a various nature, yet by Philosophers they are reduced into two heads, according to the subject they are seated (viz.) The appetite concupiscible, and the appetite irascible; not that this is a twofold distinct appetite, only the same appetite is distinguished according to its diversity of objects; The appetite concupiscible, doth contain those affections that relate to good or evil absolutely considered; For if it be good that is propounded, then there is first the affection of love, if this good be not enjoyed, then there is the affection of desire; if it be obtained and enjoyed, than it is the affection of joy; if it be evil that is presented, then there is the affection of hatred, whereby we distaste it, and hereupon we fly from it; This is called Fuga, or abomination; but if we cannot escape it, than there is the affection of sorrow; Thus there are six affections in the concupiscible part; The object of the irasible appetite is good, as difficult or evil, as hardly to be avoided; good, if it be possible to be obtained, then there followeth the affection of hope, if it be not possible, then of despair, and as for the evil, that is difficulty overcome, if we can master it, than there ariseth the affection of boldness or confidence, if we cannot, then of fear; if the evil press us hard, that we cannot obtain what we would have, then ariseth the affection of anger; Thus there are five affections in the irascible appetite, so that in all there are eleven passions, although from these come many other affections of the soul, that we may call mixed ones, as Error, Zeal, Pity, etc. in which many and several affections are ingredient: If then there be so great a number of these in man, and they all corrupted, yea predominating over a man, what sea is more troubled and tossed up and down with storms and tempests, than the heart of a man? What a miserable wretched creature is man, who hath every one of these passions tyrannising over him, if God leave thee to an inordinate love of any thing? What unspeakable bondage doth it put thee into, if to excessive anger? What torments and vexations doth it work, making thy soul like an hell for the present, if to excessive fear and sorrow? Will not these be like rottenness in thy bones immediately? In how many particulars may thy condemnation arise? Thy love may damn thee, thy fear may damn thee, thy anger may damn thee, or any other affection, which yet do continually work in thy soul.   

SECT. III.  
How the Affections are treated of severally by the Philosopher, the Physician, the Orator, and the Divine.  
THirdly, These affections may be treated of in several respects, but what is most advantageous to the soul, is to handle them, as a Divine, enlightened and directed by the Word of God.  
1. The Natural Philosopher he is to treat of them, while he writeth De animâ, of the soul; and certainly the nature of them is as necessary to be known as any other part of men: Hence it is said, Aristotle did write a book of these nature affections, (but it is lost,) The Philosopher he discourseth of them, but as to their natural being, not at all regarding the holy mortifying of them; and therefore a man may be an excellent Philosopher, but yet a slave to his corrupt affections.  
2. The Physician he also treateth of the affections; Galen wrote a Book concerning the curing of them, but he also considers them only as they make for, or against the health of the body, they attend not to the souls hurt, how much the salvation of that is endamaged thereby, only they treat of them as they are hurtful in the body; Erasistratus discovered the inordinate love of a great man by his pulse; Amnon did pine and consume away by his inordinate affection to Tamar; Therefore the Physician he considers them no further then how they may be cured, that the health of the body may be preserved; And indeed this is also a good Argument in Divinity, to urge, that you must take heed of the sins of the passions, for they torment the body, indispose the body, they kill they body, Worldly sorrow worketh death, so doth worldly anger and worldly fear; But of this hereafter.  
3. The Rhetorician and Orator he also writeth of the affections, as Aristotle in his Rhetorics; Now the Orator he discourses of them no further, than as they may be stirred up or composed by Rhetorical speeches, how to put his Auditors into love, anger, fear and grief, as he pleaseth; for it is a special part in Oratory to bow the affections; This was represented in Orphens' harp, which is said to make beasts follow him, yea very trees and stones, that is, Oratory doth civilize and persuade the most rude and savage. Now although those who write of the method of preaching, do much commend this gift in a Minister of the Gospel to be able to stir up, and quicken the affectionate part, yet the grace of God is required to go along herein; For it is easy for a Tully or Demosthenes to stir up the affections of their Auditors, when they declaimed about such civil and temporal matters, that they saw themselves deeply concerned in; The very principles of nature did instigate them to this; but we preach of supernatural things, and the matters we press are distasteful and contrary to flesh and blood, therefore no wonder if men hear without affection, and go away without any raised affection at all.  
4. There is the Moral Philosopher, and he looketh upon it as his most proper work to handle the affections; for what hath moral virtue to do, but to moderate the affections, that we do not overlove, or over-fear; This is the proper work of the Moral Philosopher, but neither is this handling of them high enough for a Divine; The curing and ordering of them, which Moralists do prescribe, is but to drive out one sin with another, so that their virtues were but vices, if you regard the principles and ends of their actions; Therefore  
In the last place, The Divine or Minister of God, he is to preach of them, and he only can do it satisfactorily having God's Word to direct him, for by that we find they are out of all order, by that we find they are to be mortified, by that we find only the Spirit of Christ, not the power of nature is able to subdue them; The true knowledge therefore about the pollution of them, will greatly conduce to our humiliation and sanctification.   

SECT. IV.  
The Natural Pollution of the Affections is manifest in the Dominion and Tyranny they have over the Understanding and Will.  

¶. 1.  
SOmething being already premised about the nature of the Affections, we shall in the next place consider the horrible and general depravation of them, and that originally.  
First, The great pollution of them is evidently and palpably manifested in the dominion and tyranny they have over the understanding and will, which are the superior magistrates (as it were) in the soul. Thus the Sun and Stars in the souls orbs are obscured and obnubilated by the misty vapours and fogs which arise from this dunghill: A man doth now for the most part reason, believe and will according to his affections and passions; Aristotle observed this, That Prout quisque affectus est it a judicat, As every man is affected, so he judgeth; They are sinful affections which make the erroneous and heretical judgements that are, they are sinful affections, which make the rash, corrupt and uncharitable judgements that are: Thus the vanity may be observed in the soul, which Solomon took notice of to be sometimes in the world, Princes go on foot, and servants ride on horseback; God did at first implant affections in us for great usefulness and serviceableness, that thereby we might be more inflamed and quickened up in the service of God; They were appointed to be hand-maidens to the rational powers of the soul, but now they are become Hagars to this Sarab, yea they are become like Antichrist, for they lift themselves up above all that is called God in the soul. The understanding and conscience is made to us, as God appointed Moses to Pharaoh, it is ordained as a god to us; but these passions will be exalted above it, and so man is led, not by reason, not by conscience, but by affections; This is the very reason, why either in matters of faith towards God, or in matters of transactions with men, our judgements are seldom partly and sincerely carried out to the truth, but some affection or other doth turn the balance in all things; Therefore as Abraham was to go out of his own Country, and so to worship God in a right manner: Thus if we would ever have a sound faith, a right judgement, we must come out of all affections that may prepossess us; What a woeful aggravation of our sinful misery is this, that our affections should come thus boldly and set themselves in the throne of the soul, that they should bid us judge, and we judge, that they should bid us believe, and we believe? So that we most justly in a spiritual sense complain, as the Jews in a temporal one, Servants have ruled over us; Is not this a more troublesome judgement then that of the Egyptians, when Frogs came croaking into their very chambers, or when vermin and louse assaulted them every where? But who it there by nature, that though he be tossed up and down by these storms and tempests and ready to sink into hell, yet doth not lie fast asleep, not thinking he is ready to perish?   

¶. 2.  
2. In regard of the first Motions and Risings of them.  
SEcondly, The sinfulness of these passions is seen, In regard of the first motions and risings of them; whereas God made them at first to serve the more noble parts of the soul, and to stir at their command; Now upon every temptation presented, they fly about us as so many Hornets, and we cannot keep them down; Adam being made in integrity, as he had a command over all the beasts of the field, and birds of the air, so also much more over his affections and passions, which were the brutish part in him; He was, as the Poets seign of their Aeolus who had all the winds in a bladder, and so could make them blow when he pleased and no longer: Thus Adam could love, desire, as he pleased; These did not move in him, till he commanded: But now woe and again, woe to us who are brought into such vassalage, that we are indeed Servi servorum, slaves to slaves; Now our love riseth whether we will or no; now our fear, our anger breaketh into the soul, and it cannot resist it: Now that which Aristotle said of anger, is true of the other passions, that they are like an unnurtured dog, which runneth and fastens upon an object before his master setteth him on; or like an overhasty servant that runneth upon his errand, before he doth understand it: This than is greatly to be bewailed, that our affections rise first in us, they move before our understanding moveth; These swarms fly out before the King-Bee leadeth them the way; That expression concerning Christ, where it is said, He was troubled, is noted to be in the active sense, in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, John 11. 33. He troubled or moved himself; for it was not with the holy humane nature of Christ, as it is with ours, he being without sin, had the Sovereign power over every affection that was in him, he loved and grieved, as he pleased, they were under the free exercise of his will, but we are sold under these affections, they bind us and lead us whether we would not: Oh what an unspeakable glorious privilege are we deprived of; What an admirable honour is it to have a command and power over our own selves, our own affections? Doth not Solomon say, Prov. 16▪ 32. He that ruleth his spirit, is better than he that winneth a City; He is more than the mighty ones of the world that can master his affections? How many that have conquered others in the world, have yet themselves been conquered by their inordinate affections? The very Heathens did give testimony to this, that it was Melius imperat re sibi, quam aliis, to have command over himself, then over all the world. Luther that great Reformer, who removed the Mass, Indulgences, and many other soul abominations out of the Church, yet could not sometimes remove sinful passions, especially anger from his own breast, which made Melancthon of a more moderate spirit, speak in an Ex temporary verse to him, when he was once in a great passion, Vince Animos irasque tuas qui caetera vincis. This Pope in Luther's belly (as he would call it) was more difficultly ovecome then the Pope of Rome.   

¶. 3.  
3. In respect of their Progress and Degrees.  
THirdly, As these affections are not in subjection to the noble power of the soul in respect of their rise, so neither in respect of their Progress or Degrees; but they grow hotter and more vehement, sometimes even like Nebuchadnezzar's furnace, and we cannot repress them, so that in all things wherein they put forth themselves, there is an excess, we overlove, we over-fear, we are over-angry; Indeed the having of affections is not a sin, no nor the workings of them, but the immoderate excess of them. It was a great Dispute between the Stoics and the Peripatetics about these passions; The Stoics said, They were to be wholly eradicated, they were not to be moderated, but to be extirpated, therefore they pressed their wise and good men to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be without affection, which yet the Apostle reckoneth amongst the notorious sins; And we know Christ himself wept; These held all affections to be sins; The Peripatetics held the excess only to be a sin, when they did go beyond the bounds of Reason; but some learned men think there was but a mere Logomachy between those two great Sects, that they did agree in the same thing, only quarrelled about words; Howsoever all agree in this, That when the affections do overflow the banks, when they swell higher than they ought to do, than sin lieth at the door: But who can command these winds and waves to be still? Do not these passions like armed men prevail over us, that as it is with paralitical bodies, the members do continually shake and trepidate, because of some corporeal infirmity that they cannot keep them in uniform and equal motions? Thus it is with us in regard of these commotions of the soul, as they begin not at the command, so neither do they stop at the guidance of reason, but from a natural, they turn into a preternatural and feavourish heat immediately.   

¶. 4.  
Those Affections are not subject to the more noble guiding parts of the Soul, in respect of the Continuance or Duration of them.  
FOurthly, These affections are not subject to the more noble guiding parts of the soul, in respect of the continuance or duration of them. We are commanded not to let the Sun go down upon our wrath, and this holdeth true also in any other affection when immoderate, we are not to let it continue burning, lest at last it consume; The Church indeed doth often complain of the continuance of God's anger, Will the Lord be angry for ever? and will he show mercy no more? But God's anger, though never so continuing, though lasting to eternity itself, yet it is just and holy, but we have a time prefixed to our affections, hitherto, and thus far they must go and no further. Thus you see how unspeakable our thraldom is by reason of pollution in our affections, that we can neither command them in the rise, degree or duration of them; we have power over the members of our body, we bid them move, and they move; we command them to cease from motion, and they cease; but now when we speak to these affections to lie still and be quiet, it is as ridiculous, as when Xerxes threatened the Sea to come no higher, or commanded Mount Athos to remove.    

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

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

SECT. VII.  
When the Affections are set upon inferior objects that are lawful, yet they are greatly corrupted in their Motion and Tendency thereunto.  
IN the next place, If the inferior objects they are placed upon, be lawful and allowable, yet they are greatly corrupted in their motion, and tendency thereunto; For they are carried out excessively and immederately; They do unlawfully move to lawful things: As man ●ands corrupted by nature, his affections are defiled two ways in respect of the objects; For sometimes they are carried out to those things that are absolutely prohibited, that are no more to be embraced then absolute poison is to be eaten, such are the pleasures of sin, and the lusts of the flesh; when the affections doth entertain these, they embrace present destruction; here is no moderation or stint allowed in these, but there is an absolute prohibition to give these any entertainment, yet poor wretched and corrupt man is hurried to these things, and drinketh down iniquity as a thirsty man water; so that it can never enough be bewailed to see what a grievous change sin hath made in the affections, that they are now most propense and inclining to those things which are to be most abhorred by them; even as the corrupt appetite in some persons, delighteth to feed on trash and most offensive matter to a found stomach. But  
In the second place, there are other objects which the Scripture doth allow us to let our affections run out about, and these are not evil in themselves, no more then to have affections is a sin: love in itself is not a sin, neither is love of husband, health, and such comforts, but when we go beyond our bounds, when these are loved more than God, or the love to them doth hinder and dead the heart to holy things, then doth love become sinful and damnable: Now such is the original depravation of all the affections, That they cannot in a moderate and well-regulated way, with subordination to God move to any lawful object, but they do exceedingly transgress, and that many ways. For  
1. Whereas they should be carried out to these lawful things only with reference to God, as the chiefest end, to love them, to desire them, no otherwise then thereby to be brought nearer to the end; we are apt to make them the end, to stay there, to make a full stop at a Colon or Comma; Even as the children of Reuben, who desired to take up their rest in a country on this side Cannon, because it was a fruitful place, and fit for cattle: Thus we who should let our affections stir to these things only as a way to heaven, or means to bring us nearer to God; we centre in them, desiring them for their own sakes; It is a rule, That the desire of the end, is a rule to the desire of means; we desire drink to satisfy thirst, we desire garments to clothe us, and we desire no more than is commensurate to such an end; and indeed thus it ought to be with us in our affections to all things upon the earth, not to be affected with wealth, health, learning, or any advantage any otherwise, then to be more enabled to do God service, and thereby to enjoy him; but as the dark night cannot be dispelled till the Sun doth arise, so neither can the regulating and ordering of the affections (with subordination to God in lawful things) ever be accomplished till sanctifying grace doth interpose.  
2. We are apt in the affecting of these things to find more sweetness and delight in a sensible manner, then when our heart is turned unto God. The objects of sense do more affect us sensibly, than Christ laid hold on by faith, and the Apostle John supposeth such a proneness in us, when he saith, He that loveth not his brother whom he hath seen, how shall he love God whom he hath not seen? 1 Joh. 4. 20, Hence, it is that the Schools have a distinction, about the love of God appretiative and intentive; The former is, when in our judgement we do more highly esteem of God, than all the things of the world, and therefore are ready to part with all (even life itself) to please him: But the other, they make to be a sensible passionate moving of the sensitive part, which is (they say) very variable, according to the complexion and constitution of the body; and therefore such do advise, That believers should not be discouraged, if they cannot find such sensible affections of love to God, as they do to their friends, or such sensible sorrow about sin, as they do about the loss of a dear friend; and this distinction may be received (in some sense,) yet there, are learned men that do greatly dislike it, and do positively affirm, That appretiatively and intentively, both intellectually, and affectionately, we are to love God and to delight in him: Certainly we find David acknowledging, That God had put more joy and gladness in his heart, than they had, whose wine and oil increased, Psal. 4. And when God doth require us, to love him with all our heart, mind, and strength, there is both the intellectual, and sensitive part of a man understood. No doubt but Adam in the state of integrity would have found his very affectionate part carried out to God, preemiently to all creatures, seeing the affections were implanted only as Handmaids to wait on those noble parts of the soul; yea David (you heard) profeffing that his flesh, as well as his soul did long for the living God: Besides, seeing the soul is the form of a man, thereby becometh such a natural and essential union between the soul and body, that what the spiritual part doth strongly and ardently close with, the sensitive part by its essential subordination, doth find a proportionable intensitiveness in the affections threof, even the waters from the hills do overflow the valleys, though therefore the sensible part of a man be not absolutely subject to his will: (hence those who have desired sensible sweetness, or melting tears in a bodily manner could not enjoy them, though they would give a world for them) yet this we may conclude of, That whensoever thy want of sensitive affections doth arise from the want of powerful impressions upon thy spiritual part, and therefore thou canst not find such joy, or sorrow, because the mind and will are not powerfully quickened by grace, this is always a sin; if thy mind were more enlightened, thy will more sanctified, thy affections would be more inflamed.  
3. (Not to enlarge in this more) The affections are sinful when carried out even to lawful things, Because thereby is retarded or stopped the current of them after heavenly things: We see the Apostle; 1 Cor. 7, admirably prescribing a diet to our affections, Those that marry must be as if they married not; Those that weep as if they wept not, and so those that rejoice as if they rejoiced not: Thus whatsoever affections we are allowed to have, they must not in the least manner distract or dull the motions of our souls to heavenly things, but such is our corruption, that our affections though to lawful things put quite out, or (at least) exceedingly hinder our affections to heavenly things.   

SECT. VIII.  
Our Affections are corrupted, in respect of the Contrariety and Opposition of them one to another.  
AGain, Our affections are greatly corrupted, in respect of the contrariety and opposition of them one to another: They hinder one another operation; so that the irascible part was given us to make effectual the concupiscible part, now this kingdom is divided against itself, our fear doth put out our joy; we do not take that quiet delight which might be in having any temporal good, because we are so molested with fears lest we should lose it; How often are we distracted Inter spem & metum, between hope and fear? Thus these affections, that by their primitive institution were all of one accord, they all mutually assisted one another, now they are become like contrary winds; hope driveth one way, fear another; love one way, anger another; so that by this means every man is miserably tormented within himself: There is an heartquake as well as an earthquake, and as this later is produced by winds got into the bowels of the earth which cannot find any vent; Thus it is with these passions of man, they are all penned up (as it were) close in his heart, one is ready violently to break out one way, another, another way; so that no sea is more tossed up and down when contrary Euroclydons fall upon it, than the heart of man, while moved with different passions: It's the contrariety of thy passions maketh all thy discontents, and all the turmoils that are in thy soul; thy love that haileth thee one way, thy anger draggeth another way; Thus thou art like one that is to be torn in pieces by wild horses, one draweth one limb asunder, another teareth another part asunder; so that thy soul is become like the Levites wife's body, that was cut into so many pieces. Adam in respect of his affectionate part, was like the upper region where there is no molestation, or confusion; but now that part in us is like the middle region, where tempests and storms, thundering and lightning are daily produced.   

SECT. IX.  
The Pollution of the Affections in respect of the Conflict between the natural Conscience and Them.  
AGain, The great and notorious pollution of the affections doth appear, In that fight and conflict, which is between the natural conscience and them, so that no sooner doth the reason and affections of men begin to work in them, but presently there is a civil war begun in a man, his mind that inclineth one way, and his affections they carry another way: The very Heathens acknowledged this, as Aristotle in his incontinent person, and the Poet in his Medea, Video meliora, probeque deteriora sequor; yea there are some interpreters, Socinians and Papists, and Arminians, to whom also Amyraldus in this particular adjoineth himself, though disallowing their other opinions, that would have the Apostles complaint which he maketh Rome 7, to be nothing more than the contrariety of the mind and affections in an unregenerate man, especially when the mind is legally convinced, and that hath some powerful influence upon it, and among other reasons, he giveth this, that it would be very injurious to regenerating grace, as if that could or did carry a man no further, the Aristotle's incontinent person was, whereas indeed convinced of better things, but had no power to follow them: But there is a twofold conflict and combat to be acknowledged; The first a natural one, between conscience and affections; The other a spiritual one, and that is not between these several powers in the soul, but between the regenerate part in every particular, and the unregenerate, so that there is not only spiritual light against corrupt affections, but affections sanctified against unsanctified ones, they have love against love, fear against fear, hope against hope; This opposition in the regenerate man is universal, whereas this natural conflict is seated only in some particular parts of the soul: The Apostle Rom. 7, doth speak of this spiritual fight in himself as regenerate, as appeareth, because he saith, In the inward man he delighted in the Law of God, which no unregenerate man can do; and although the Apostles and some other eminent and godly men, may attain to far higher degrees of grease than others, yet it may not be thought, that there is any godly man living or did live that doth not more or less find this combat of flesh and spirit in him: Certainly, if it should be so in any man, we might say that in that man original sin was quite subdued, the flux of blood was wholly dried up in them, but that is the prerogative of heaven. But our work is to consider the sad difference that is now brought upon all men by original corruption, between the rational and affective part, our very constitution is in discord, there is no more agreement then between fire and water; Even as in the Roman Government, there was commonly perpetual opposition between the Senatus, and the Plebs, The Senate and the common People, they were very difficultly ever reconciled: Thus in man, his intellectual and sensitive part they are carried out to contrary objects, one inviting to one way, another to another: Indeed even the rational part is in the Scripture sense become flesh, that is wholly corrupt and mindeth only sinful things, yet this corruption doth not put out those natural dictates and practical maxims which conscience hath, against which the affections of men do naturally so rebel: It is true, that there are some who have so hardened themselves in evil, by a voluntary obstinateness, and are made such bruits in their lusts, that they have none of this conflict at all they are hurried on with all delight to sin, and have not so much as the least regreet within themselves, but this is acquired partly by the just judgement of God upon man's wilful impiety, being from him delivered up to such a senslessnes, otherwise there is in all such a fundamental contrariety between the superior and inferior part of his soul, that there is no rest within: It is true, the Papists and so the Socinians they affirm his repugnancy to have been in Adam in the state of integrity, yea a Remonstrant attributeth it blasphemously to Christ himself, but seeing that God made man right, this rectitude is to be understood universal, and that could not be without an admirable harmony and agreement between the spiritual and, sensitive part in a man: There are some also who place the hurt that we have by original sin in this affectionate part only, as if the mind and the will they did escape in Adam's fall, and no sin infected them, only the sensitive part becomes all over poisoned, but the contrary to this hath already been demonstrated; yet we grant that in the affectionate part is the Serpent's brood there are the Cockatrice's eggs, that is the womb wherein many sins even all the bodily ones are conceived, and brought forth.   

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

SECT. XI.  
Their Deformity and Contrariety to the Rule and exemplary Pattern.  
IN the next place, Herein doth their depravation appear. Because they are so full of deformity and contrariety to their rule and exemplary pattern which is in God himself, for we are to love as God loveth, to be angry as God is angry. It is disputed by the learned, Whether affections be properly in God? Now it must be, As affections do denote any passions, or imperfections intermixed with them, so they cannot be attributed to him, who is the fountain of perfection, yet because the Scripture doth generally attribute these affections unto God, he is said to love, to grieve, to hope, to be angry: Hence it is that Divines do in their Theological Tractates, besides the attributes of God, handle also of those things, which are (as some express it) analogical affections in him; They treat of his love, his mercy, his anger, which are not so properly Attributes in God, as analogical affections; As when the Scripture saith, God hath eyes and hands, these are expressions to our capacity, and we must conceive of God by those words according to the supreme excellency that is in him: Thus it is also in affections; There is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the former, and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the later. It was of old disputed by Lactantius, Whether anger was truly and properly in God? Some denied it, some affirmed it; But certainly the difference did arise from the different use of the Word; for take anger, as it signifieth an humane imperfection, so it cannot be said to be in God, but as it is a Will to revenge an impenitent sinner, so it is in God; Hence these things are said to be in God per modum effectus, rather than affectus; And some learned men like this expression better than of analogal affections, saying that metaphorical speech applied to God (viz. about desire, hope, etc.) is rather equivocal then analogical, concerning desire, hope and fear in God: Some Arminianizing or Vorstizing have spoken dangerously: Yea some Socinians, as Crellius (Vide Horndeeck. Socin. Confut. lib. 2.) do positively maintain affections to be properly in God; And although to mollify their opinion, they sometimes have fair explications of themselves, yet they grant the things themselves to be in God, which we call affections; Hence they call them often, The commotions of Gods will, which are sometimes more, sometimes less; Yea they are so impudent, as to say the denial of such affections in God, is to overthrow all Religion: But this opinion is contrary to the pure simplicity and immutability of God's Nature, as also to his perfect blessedness; and by the way observe the wickedness of these Heretics who take from the Divine Nature, the persons thereof, as also some glorious Attributes, such as Omniscience, etc. and yet will give to the same such things, as necessarily imply imperfection.  
To return, Affections are not in God as they imply any defect, yet we are by Scripture to conceive of some transcendent perfection in God eminently containing them; and this being laid for a foundation, we may then bewail the great deformity that is upon our affections, the unlovelinesse of them, if comp●●ed to the Rule; Do we love as God loveth? He doth infinitely love himself, and all things in subordination to his own glory. But the love of ourselves, and all things in reference to our own selves, is that which doth most formally exclude and oppose the love of God: The poison and sinfulness of all the affections doth arise from the sinfulness of our love. It is corrupt love that causeth corrupt anger, corrupt hatred, corrupt sorrow, and therefore the way to crucify all other affections is to begin with love: But oh the irreconcilable and immediate opposition that is between our love, and his love, our love is to be copied out after his; We are to imitate God in our love, but we place ourselves in God's room, and are carried out to love ourselves, not rationally, but according to a brutish appetite. as it were, hence whereas in the love of others, we require some presupposed goodness, in the love of ourselves we look for none at all. The vilest and most profane sinner, who ought to judge himself worthy of the hatred of God and all creatures; yet he doth intensively love himself even to the hatred of God: Had we infinite holiness, infinite purity and perfection as God hath, than we might love ourselves principally; but because the goodness we have is a rivulet from that Ocean, a beam-line from that Sun, therefore we are to love ourselves in reference to God; Our love to God should make us love ourselves; but how impossible and paradoxal is this to our corrupt natures? As our love is thus distantial from God's love, so our hatred and anger also is, for the hatred of God is only against sin; It's sin he punisheth, it is sin that he hath decreed to be avenged of to all eternity; Wicked men and Devils are damned, because of sin in them, could that be taken out of their natures, they would be the good and acceptable creatures of God: But oh the vast difference between God's hatred and ours, for that is not against sin, but that which is truly godly and holy; so desperately and incurablely are we corrupted herein!   

SECT. XII.  
Their dulness and senslesness, though the Understanding declare the good to be embraced.  
SEcondly, The native defilement of the Affections is greatly demonstrated in that dulness and senselessness which is in them, even though the understanding doth powerfully and evidently declare the good they are to embrace. And this can never enough be lamented, that when we have much light in our mind, we find no heat in our affections: Indeed the Question is put, How the affectious, though in regenerate persons can be affected with any thing that is spiritual, for they being of a material and corporeal nature, have no more proportion, or suitableness with spiritual and supernatural objects, than the eye hath with immaterial substances; so that as the eye cannot see a spirit, neither can material affections terminate upon immaterial objects?  
But the Answer is, That the affections being implanted in us, as hand maids to the rational parts, and subjected to them by an essential subordination; therefore it is, when those superior parts of the soul do strongly embrace any spiritual good, the affections also by way of concomitancy are stirred up therein, only as it is with the will, though that be made to follow the understanding, and (as some say) doth necessarily yield to the ultimate and practical Dictate thereof, yet the will doth need a peculiar sanctification of its own nature, neither is the illumination of the mind all the grace the will wanteth; So it is with these affections, although they be appointed to follow the directions and commands of the mind and will, yet they must be sanctified and enlivened by the peculiar grace of God, else they move no more than a stone: Now this necessity of enlivening and quickening grace upon the affections, the godly are experimentally convinced of: How often do they complain, they know Christ is the chiefest good, they know eternal glory is an infinite treasure? Oh but how barren are their hearts, no affections, no cordial stir of their soul when they think of these things? Do the children of God complain of any thing more than their want of affections in holy things? They have them as hot as fire for the things of the world, but are clods of earth in spiritual duties; This maketh them cry so often with the Church, Draw us, and we will run after thee; This maketh them pray, Arise, O Southwind, and blow O North, upon the garden of my soul, that the flowers thereof may send forth a sweet fragrancy; Thus that saying is true, Citò prevolat intellectus, tardus sequitur affectus: If therefore there were no other pollution upon the affections, than their dulness and senselessness as to holy things; This may make the godly go bowed down all their life time; Their affections are green wood, much fire and frequent blowing will hardly inflame them; and hence it is that the godly are so well satisfied, and do so thankfully acknowledge the goodness of God to them, when they find their affections stirring in any holy thing: Insomuch that they judge that duty not worth the name of a duty, which is not an affectionate duty; That prayer not worthy the name of prayer, which is not an affectionate prayer; But how dull and heavy are these till sanctified, as to any holy object; Yea, such is the perverse contrariety that is now come upon the superior and inferior parts of the soul, that when the more noble parts are intensively carried out to any object, the inferior are thereby debilitated and wholly weakened, so that many times the more light, the less heat; the more intellectual and rational, the less affectionate; Now this is contrary to our primitive creation, for then the more knowledge of heavenly things, the more affections also to them did immediately succeed: But now experience doth confirm, That those men whose understandings are most deeply engaged in finding out of truths, their affections are at the same time like a barren wilderness; Hence you may often find a poor inconsiderable believer more affectionately transported in love to Christ and holy things, than many a great and learned Scholar; That as natural fools have a greater stomach to meat, and can digest better than wise men, whose animal spirits are much tired and wearied out; So it is here, the less disputative, the less head-work a godly man hath, many times he hath the better heart-work: Oh then bewail this in thyself as a most degenerating thing from primitive rectitude, when thou findest thy knowledge, thy controversal Disputes dry up thy affections! So that truth is indeed earnestly sought after, but the goodness of it doth not draw out thy affections. When David commended the word of God above the honey and the honeycomb, it was evident he found much experimental sweetness of the power of it upon his affections.   

SECT. XIII.  
The Affections being drawn out to holy Duties from corrupt Motives, shows the Pollution of them.  
THirdly, Herein also is apparent the original pollution of our affections, That when they are moved and stirred up in any holy duties, yet it is not a spiritual motive that draweth them out, but some corrupt or unlawful respect. Thus there is a world of guile and hypocrisy in our affections, we think it is the love of God that affecteth us, when it is love to ourselves, to our own glory, to accomplish our own ends: Thus in our sorrow, we think it is for sin that we grieve, when it is because of temporal evil, or some outward calamity: Insomuch that this very consideration of the hypocrisy and deceitfulness of our affections may be like an Abyss or deep to swallow us up, when the heart is said to be so desperately wicked, and that none can know it but God; by that is meant in a great part our affections: none knoweth the depths of his love, of his fear, of his sorrow; How often doth he bless himself, when he finds these things moving in him, especially in holy duties? Whereas (alas) it is not any consideration from God, any heavenly respect moveth him, but some earthly consideration or other: You may observe this in Jehu, what ardent and burning affections did he show in the cause of God, destroying Idolatry, and executing the judgements of God upon his enemies? But what moved his affections all this while? It was not the glory of God, but self-respects, self-advancement: Oh this is the treacherous deceitfulness of our affections, we may find them very strong in preaching, in public prayer with others, and the fire to them be only vainglory! Yea our affections may be blown up with our own expressions and delight in them; so that as it is a long while ere thou canst get thy affections up to any holy duty, so it is as difficult to search out, What is the cause of them? Why they rise up? Those in Mat. 7. 21. that would cry Lord, Lord, did by the ingemination of the word demonstrate lively affections, yet they were such whom God would bid depart, as not knowing of them: Here therefore is the misery of man, that as all the speculative knowledge in the world, unless it be also accompanied with an affectionate frame, doth not at all commend us to God, so all hot and strong affections do not presently suppose the truth of grace within: Experience doth sadly confirm this, that many who have had great affections and workings of heart in the profession of godliness, have yet desperately apostatised, and become at last a senseless and as stupid about heavenly things, as any profane ones are: The Jews are said for a while to rejoice in John's light, Joh. 5. 35. The word signifieth more than ordinary affections, even such as to make them trepidate and leap for joy, yet this was but for a season: So Mat. 13. there are some hearers, who yet had not root enough, that did receive the Word with joy. By these instances it is plain, That our affections are full of deceit, full of falsehood, we know not when to trust them; It is hard to tell, what it is that draweth them out, even in our holy duties; and if the godly (though in some measure regenerated) find the power of this deceit upon their affections, certainly the natural man, he is all over cozened, his affections are altogether a lie to him; he saith, he loves God with all his heart; he saith, he is grieved for all his sins, when all the while his affections are moved from other respects.   

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

SECT. XV.  
They are for the most part inlets to all sin in the Soul.  
HErein are these motions of the soul greatly depraved, In that they are inlets for the most part of all sin into the soul: They are the weakest part of the wall, and therefore Satan doth commonly begin his batteries there, this is (as it were) the thatched part of the building, and so any spark of lusts falling upon it doth immediately set the whole building on fire: It is true, the senses they are the outworks and porches (as it were) of the soul, and therefore temptations begin there; but then the affections are the second Court (as it were, so that for the most part the mind and the will are carried on to sin, because the affections are first corrupted; these lie as Saul's men did, all asleep, while his enemies had the opportunity to take away not only his spear, but his life: Now it is good to know, that the order and method of the souls motions to any outward objects in its first creation, was very rational, and commensurate to the true rule, for then the understanding did first apprehend and take notice of the objects to be loved, which it did consider without any ignorance or error, upon this clear proposition of the object: The will did readily receive and embrace it, and when this was all done then the affections were subsubsequent, they immediately followed without any delay, so that Adam had this perfect method in all his actions before his apostasy, reason did begin and affections did end, but what confusion and disorder is now brought upon us, affections do now begin, not the eyes but the feet do lead, the Devil and sin get their first entrance into the soul by the affections; so that as the Philosophers say in a natural way, Quicquid est in intellect●, prius fuit in sensu, whatsoever is in the understanding, was first in the sense, so may we say morally, Quicquid est in voluntate, prius fuit in appetitu sensitivo, whatsoever is in the will was in the affections, and no wonder it is so now, seeing that the Devil did bring sin into the world by beseiging the affections at first, and thereby corrupting the understanding; for as Satan did first tempt Eve the weaker vessel, and so beguiled Adam, whereupon the woman is said to be first in the transgression, so even in man, he did first begin with the affectionate part, the Eve (as it were,) and by that did overcome the rational part which was like the Adam; Eve then was tempted to sin, although she had no corrupt principles within her, merely because the bait laid for her, was suitable to her sense and affections: how much more than do affections like so many thiefs open all the doors, and let iniquity come in every where, when reason and grace have no command over them. Sat down then and well consider this particular, That thy affections do first beatray thee, Thy ruin doth begin in them, and therefore whosoever would keep any sin from taking the Castle of the soul, he must watch over his affections, he must be sure to put out every spark of their fire (as it were) Job made a covenant with his eyes, because they would quickly carry sin to the affections, Vt vidi, perii said he, from seeing he came to perish, but that was from seeing he came to be affected with the object, and so perished. This is notably expressed, Jos. 7. 20. 21, When Achan was tempted to steal the Babylonish garment, he acknowledged that when he saw them, that he coveted them, and coveting of them made him steal them; we may then conclude that there is scarce any sin committed by thee, but thy corrupt affections do begin it, the frame (as it were) is first laid there, all bodily sins of drunkenness and uncleaness; It is plain, that they are the product of sinful affections, sinful love, sinful desires, sinful joys, and pleasures are the puddle, (as it were) wherein these vermin are bred: That as in muddy lakes, frogs, and toads are produced, thus it is in these gross and polluted affections, and it is no wonder that these come out from the affections, seeing the sins of the more noble rational part are also procreated by these corrupt affections; Heresies and Idolatry, these are sins of the understanding, yet they arise from sinful and inordinate affections; The rushes grow in such miry places, men seek after profit, applause, or other carnal advantages, and thus these are like a bribe to blind the eyes of wisdom; so that it behooveth every one in the way of Religion that he professeth, to consider, whether they be pure conscientious grounds, or corrupt affections that instigate therein: There are very few that have the Scripture, lay the first stone in the building of their faith, their affections have first closed with an opinion, their affections have secretly embraced such a religious way, and then they go to Scripture to confirm it; Thus they bring Scripture to their affections, not affections to Scripture, thus as any little dust doth quickly hinder the eye in seeing, so the least corrupting of the affections doth obnubilate the understanding, and what the Sun and the Earth are in the great world, the same is the sensitive part in man the little world, and as their constant vapours and exhalations from the earth, do frequently cloud the Sun and deprive us of the comfortable light thereof, so here our affections do continually ascend like so many smoking vapours, whereby we run into dangerous ways: It is therefore a rare and a most blessed thing, when a man is able to say, O Lord it was no affection, no passion, no corrupt interest hath prevailed with me to take up this way, to forsake my former opinions, but the powerful light of the Scripture shining into my heart: But these precious flowers are hardly to be found, as affections corrupted do generally corrupt the understanding in matters of faith, so also in matters of public administration. What is the reason of unjust Magistrates, of unjust Officers, that righteousness in places of judicatory is so often perverted, is it not because affections do judge, affections do determine, how many times doth the Law say one thing, conscience and righteousness say one thing, but affections they cry another thing: They were sinful and wicked affections that put the High Priest and Elders upon the condemning of Christ, Pilate saw that they did it for envy, and that is a compounded affection; hence are those frequently commands to all that are concerned in righteous administrations to have covetousness, to accept of no men's persons, to do nothing for fear or favour; what doth this signify, but that all justice and righteousness is perverted by sinful affections, sin is not punished, offenders are not restrained, wholesome Laws are not put in execution, because men are carried by sinful affections: Therefore in the Aereopagite Court, which was so famous for integrity, and their Decrees were reverenced like Oracles, all causes were pleaded in the night, in the dark, that the Judge might not know who pleaded lest his affection might be prepossessed, and here all their plead were to be without any Preface or affectionate expressions, all which show how hardly it is to be a righteous man in his place, while affections are not conquered.   

SECT. XVI.  
The Privacy of the Affections.  
ANother particular is, The privacy of them, they do inordinately impropriate all things to a man's self, so that they are self-affections, not affections for God's glory, or the public good, they are private affections, not public affections; so that herein they are greatly distempered, in that they are not carried out to the most common and universal good, but to what is selfish and particular, whereas if our affections did retain their primitive integrity, they would have been in the first and most principal manner carried out to what is the chiefest, and most principal object, whereas naturally every man is a Nero, and will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let Heaven and Earth be mingled together when I am dead; And thus though God have no glory, though the public be ruined, so as he have his self-affections promoted, he mattereth not! This is that which you have heard, that man in his Apostasy from God did cadere à Deo in seipsum, he fell from God into himself, and hereupon referreth the whole world, even God himself to his own welfare, as if God were for him, and he not made for God: It was not thus from the beginning; but as we see in natural things, they all deny their particular motions to serve the public; or as Philosophers say about the Orbs, they are carried on by the motion of the primum mobile, even contrary to their particular motions: Thus it was also in the first constitution of man, yea better; for the affections had no private particular propensity to any object, which the rational part did not direct unto: But oh the sad change that now sin hath made upon our affections in this particular, making them to monopolise all things, and to prefer ourselves more than the honour of God himself, especially in two particulars we may greatly lament the sin of our private affections, in opposition to public.  
First, The glory and honour of God is to be esteemed by us, as infinitely more worthy than all the world, than all Angels and men, and therefore not to be affected to ourselves more than that. It will easily be granted, That an infinite good is to be preferred before a finite one, an univesal illimited one before what is particular, and limited, an ocean before a drop; Now such is God comparatively to man, yea to all the Nations of the world, Isa. 40. If then God be thus infinitely transcending us in goodness, and our love is to be drawn out according to the goodness of the object; if a greater good, than a greater love; if the greatest good, than the greatest love, than it followeth that our affections are to be carried out infinitely more to the honour of God, then to our own glory: If the people of Israel could say to their King, because a public person, Thou art worth ten thousand of us; How much more may we say to God, his glory, his honour, his truth is worth all our estates, all our lives, yea such ought to be our affections to God's honour, that we ought to prefer it above our own salvation, so although through the goodness of God, his honour and our salvation are so inseparably joined together, that one cannot be parted from the other, yet in our minds we are to esteem of one above the other, God's glory above our own happiness; But the highest degree of grace in this life doth hardly carry a man to this, much less can nature elevate him thus high.  
The second particular, wherein the privacy of our affections is to be lamented, is in respect of the public good, we are not only to prefer the glory of God above ourselves, but also The public good of the Church, yea the public good of the Commonwealth above our particular advantages. What a notable demonstration of this public affection do we find in Moses and Paul, which may make us ashamed of all our self-affections? We have Moses his self-denial mentioned Exod. 32. 32. where he desireth to be blotted out of the book of life, then that the sins of the people should destroy them, he had rather be undone in his own particular, then have the general ruined; and when God proffered to make him a great name by consuming the Israelites, he would not accept of it; It was tully's boast, That he would not accept of immortality itself to the hurt of the public; but this was breath, and sound of words only, Moses is real and cordial in what he saith. As for Paul's public affections to the salvation of others, viz. his kinsmen after the flesh, Rom. 9 3. they break out into such flaming expressions, that great are the disputes of the learned about the lawfulness of Paul's wish herein, however we find it recorded as a duty, that we ought to love our brethren so much, that we are to lay down our lives for them, 1 Joh. 3. 16. Now how can this ever be performed, while these selfish-affections like Pharaoh's lean kine devour all things else? Groan then under these straightened and narrow affections of thine, thou canst never prefer Jerusalem above all the joy while it is thus with thee.   

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

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

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

CHAP. VI  
The sinfulness of the Imaginative Power of the Soul.  

SECT. I.  
This Text explained and vindicated against D. J. Taylor, Grotius, the Papists and Socinians.  GEN. 6. 5. And God saw that every imagination of the thoughts of man's heart was only evil, and that continually. 
WE have at large discovered the universal pollution of the Affections, which we have by nature, and handled them in this order (though the Doctrine about the sinfulness of the Imaginative power should have preceded) because they have such an immediate connexion with the will, belonging to the appetitive part of a man.  
The next seat of original sin in man I shall consider of, is the Fancy, which we shall find to be instrumental to great iniquities, because in itself it is polluted sinfully. To which truth this Text will give in a full and pregnant testimony.  
To open which you must understand, that we have here related the Cause of that universal and dreadful judgement which God brought upon the whole world; The cause was that universal and desperate wickedness, whereby all flesh had corrupted their ways; The long-suffering of God would bear no longer, especially they being so often admonished by Noah the preacher of righteousness: Thus the general actual impieties every where abounding on the face of the earth, is the proxim and immediate cause of drowning of the world.  
Secondly, We have the remote and mediate cause, which is internal, and that is, the universal sinfulness of every man's heart by nature, which is always emptying itself into sinful thoughts and lusts, so that it is never quiet, or like a fountain sealed up, but diffusing itself into poisonous streams; There are always sparks flying out of this furnace.  
Now this natural pollution is described in the most emphatical manner that can be.  
There are some who complain, that we are too tragical in explaining the nature of original sin, that we aggravate it too much; but if we consider the scope of the holy Ghost in this place, we will easily be persuaded that none can say enough in this particular. For  
1. Here is the heart said to be evil, that which is the very life of man, and is the fountain of all actions and motions; Not the eyes or the tongue, but the heart, which is the whole of man, which implieth also, that he sinneth not by example and outward temptation only, but from an inward principle.  
2. In this heart that is said to be evil, which we would think is not capable of sin, at least of very little, the thoughts, not only the affections, or the will, the appetitive parts of the soul, but the sublime and apprehensive.  
3. He doth not only say the thoughts, but the imagination, the very first rising and framing of them: It is a Metaphor from the Potter who doth frame his vessels upon a wheel in what shape he pleaseth: Thus the heart of man is continually shaping and effigiating some thoughts or other: Now these are not only sinful when form, and it may be consented unto, but the very first fashioning of them, even as they rise immediately from the heart are sinful: If we explain it as others do, who observe this word signifieth to frame a thing with curious art and industry, than it aggravateth likewise, informing of us, that those thoughts which are polished by us in the most accurate manner they are altogether evil.  
4. Here is the Universality, Every Imagination; In those millions and millions of thoughts which arise in a man, like the motes in the air, there is not one good thought, all and every imagination.  
5. Here is not only the extension of this sin to every thought, but the intention likewise, It is only evil, there is no good at all in it; Godly men in their best actions have some sinfulness adhering to them; There is some water in their best wine, but here is all dross and no gold at all, only evil.  
Lastly, Here is the Aggravation of it from the perpetuity; It is thus only evil, and that continually; Thus the holy Ghost, which is truth itself represents our Blackmore natures to humble and debase man, as also to justify God under any effects of his wrath and vengeance that he may bring upon us; How wretched then are the attempts of some Writers, who lay out the utmost of their power and wit, to make this sin nothing at all, (as Doctor Taylor, and as Papists) or to have very little guilt in it? If you say, This Text speaketh of actual sins, of evil imaginations, I grant it, but as flowing from original pollution, it speaketh of bitter fruit, but as flowing from that bitter root within; And 〈…〉 the Scripture use to speak of this sin commonly, as putting itself 〈…〉 immediate evil motions; because though original sin be not peccatum 〈◊〉 yet it is peccatum actuosum (as hath been said;) It is an acting, and an active sin, though not actual. Pererius would evade this Text by having it to be an hyperbole, or else to be true only of some particular wicked men, the Giants in those days; As for the hyperbole, which both Papists and Socinians so often fly unto, when the Scripture doth intend to exaggerate this sin, we shall easily in time convince of the falsehood and vanity of such an exception.  
And as for the second particular, we will readily grant, That the actual impiety of all men generally was exceedingly heightened, so that this gave the occasion to mention that internal corruption which is upon all mankind, but yet we must necessarily say, that besides those actual impieties, original sin is also aimed at as being the cause of them; for the scope of Moses is to give an universal cause of that universal judgement; seeing therefore the deluge drowned Infants as well as grown persons, and they could not be guilty of actual impieties, it remaineth that the native pollution they were born in, was the cause of their destruction; and indeed original sin did greatly aggravate those actual wickednesses, for hereby was demonstrated the incurableness of their natures; No patience, no mercy would do them any good; for they are not only evil, but their hearts the fountain of all was evil likewise, and then how could grapes ever grow from such thorns? Neither may we limit it, (as some would) to particular great sinners, who then lived, because Chap. 8. 21. we have the same sentence in effect repeated, when yet the wicked men of the world were destroyed, when those eight persons only were alive and preserved, God giveth this character of man's nature. Besides, it is spoken indefinitely, the imagination of man's heart, not of those men, or of such particular men.  
Why this very reason should be used, Gen. 8. 21. that God would not destroy the world any more, which is in this Text brought for the destruction of it, is to be showed when we come to treat of the effects of original sin.  
In the mean time, Let us consider what a late Writer (Doctor Jer. Taylor of Repent. Chap. 6.) who useth to sharpen his weapons at the Philistims forges, the Papists, and commonly the worst of them, as also the Socinians, with whom we reckon Grotius, from these (I say) he delivereth his poisonous assertions:  
First, It is pretended, That the Scripture maketh this their own fault, and not Adam's because vers. 12. it is said, All flesh had corrupted his way upon the earth. But  
This is very feeble and weak, for it is willingly acknowledged, that the increase of actual wickedness was the immediate and proxime cause of this general judgement, had not their iniquities in that age risen higher, and cried louder for vengeance then ordinarily sin did, we may conceive God would not have proceeded to such an unheard of, and extraordinary judgement: Therefore vers. 5. it is said, God saw the wickedness of man was great in the earth; The Hebrew word comprehends both the greatness in quantity, it was exceedingly multiplied as also in quality; They were enormous sins, all this the Text is clear for, but this is not all; The Text goeth higher, to aggravate these impieties from the fountain, which is a corrupt nature, even as David, Psal. 51. doth heighten his actual wickedness from the sinful nature he was born in; Therefore both actual sins, as the fruit and original sin as the root, is here made the cause of that universal judgement.  
The second Exception, to which the third may be adjoined, is, That this corruption is supposed by those who hold it to be natural and unavoidable, and therefore God could no more punish mankind for that, then for sleeping or being hungry; Be●● 〈…〉 by were eight persons excepted, when all were alike, Is not this a respect of 〈…〉  
Answer this, Here is either gross ignorance, or else a wilful mistake about the word natural and unavoidable: We grant it to be natural and unavoidable in some sense, but not in that which he taketh it, as if it were natural like sleep or hunger, which are not culpable, or have any guilt in them; But of this largely in its time, because the Adversaries do usually in an odious manner represent this inevitableness of sinning unto their Reader, though we say voluntarily contracted at first, and seem much to triumph in it.  
As for the other addition [Eight persons were excepted] It is answered, That those who were godly then, and escaped that judgement, they were delivered from the dominion and guilt of this original sin, and therefore it being pardoned to them, though the remnants in some measure continued in them, they were not involved in this judgement.  
Lastly, What ignorance is manifested in saying, [It must be respect of persons] If God amongst those that were equally guilty spared some, and rejected others; For he may learn out of Aquinas and his followers, That respect of persons cannot be in matters of liberality and munificence, for where that is, there is some justice and debt supposed. Now if God had not saved any one man, more than any apostate Angel, I suppose he would not have charged God with in justice.  
Thirdly, It is questioned, If it were the natural corruption God complained of, Why did he it but thus, as if it were a new thing?  
It is answered, The though original corruption was in all mankind, as soon as ever the Image of God was lost, and therefore Seth is said to beget his son after his own likeness sinful and mortal, yet because it did not break out into those violent torrents of iniquity before, as it did at this time; Hence it was that God did more severely take notice of it, as putting itself forth in such bitter effects.  
Fourthly, It is objected, That Noah the Preacher of righteousness was sent to draw the world off from that which was likely to destroy it, but no man can think, he would dehort them from being guilty of original sin.  
To this we also answer, That as for being guilty of original sin in our birth, and how that can be our sin, then, when we were not capable of a precept, I have at large treated of it, and so shall not actum ager's as also how far original sin is to be repent of; Only to the present Objection we say, That though the Ministry be not to hinder us from being born in sin, yet it is to be instrumental in working our Regeneration (which great gift of God those that deny original sin must also necessarily deny) which is a subduing and mortifying of original sin in some degree, and is a renovation of all those parts which original sin had corrupted; For Regeneration (John 3.) is proved necessary from the supposition of original sin, Whatsoever is born of the flesh is flesh.  
The Text then thus vindicated from corrupt glosses, for the imagination and devices of many men, though learned, have been very evil, and that continually in the interpretation of it; I shall only add this, That although by the imagination of the thoughts be chiefly meant the working of the mind, and the understanding, yet because the imaginative power or fantasy in a man, is immediately subservient to the understanding in its operations, and is therefore called ratio imperfecta, imperfect reason, and Cogitativa facultas, the cogitative faculty in the soul, I shall therefore treat of it only from this verse, for the original pollution of the understanding hath been abundantly discovered. From the Text then observe,  
That that power of the soul, whereby we imagine or fancy any thing, is universally corrupted. It imagineth only evil, and that continually; we have sinful fancies as well as sinful affections.   

SECT. II.  
Of the Nature of the Imagination in a man.  
BEfore we insist on the particular pollutions thereof, let us briefly take notice of the Nature of this Imagination in man. And  
First, It is taken two ways; For either by imagination we mean the power itself, whereby we do imagine, or the acting thereof, even as the word Wib is sometimes taken for the power, and sometimes for the act, so is fancy and imagination.  
Secondly, Consider, That Philosophers do affirm, that besides the rational and immaterial faculties of the soul, as also besides the external senses, there are internal material senses, about the number whereof they greatly descent; Some make five, The Common Sense, the Fancy, the Imaginative Power the Estimative, and the Memory; Others there; Others four; Some but one; only it may seem many, because of the several manners of operation; It is not worth the while to contest herein; it is enough to know that there is in man such a power, whereby he doth imagine and fancy things, witness those dreams which usually rise in our sleep: The use of this imagination is to preserve the species suggested to order them, and judge of them, and thereby is necessary to our understanding, according to that Rule, Oportet intelligentem phantasmata speculari; And certainly, The power of God is admirably seen in this imaginative faculty, whether in men or beasts; For how do birds come so artificially to make their nests, and the Ants and Bees to be such admirable provident, creatures in their kind, but from that natural instinct in them, whereby their fancies are determined to such things? So it is from this imagination that the Sheep is afraid of a Wolf, though it never saw one before; especially in man his imagination being perfect, there are many admirable things about the nature of it, which, when learned men have said all they can, they must confess their ignorance of; only you must know, that as the affections are very potent in a man, to turn him this way or that way, so also is the imagination and fancy of a man; Insomuch that it is a great happiness to have a sanctified fancy, that is commonly in men, the womb wherein much iniquity is conceived. It is greatly disputed in Philosophy, What the power and strength of imagination is. Some have gone so far as to attribute all miracles, whether Divine or Diabolical to the strength of imagination: Yea Abilardus his position was, That fides was estimatio, Faith was nothing but a strong fancy, but these are absurd; Only it is granted, that some strong impressions it may make on the party himself, as also on the fruit of the womb in conception: As for Jacob's art of laying particoloured sticks before sheep, when they came to be watered, that in the time of gendering they might bring such coloured lambs, though imagination might be something conducible thereunto, yet rather ascribe this (with some learned men) to a miracle, and the peculiar blessing and power of God towards Jacob. But I shall not hold you any longer here, let us proceed to the discovery of the natural sinfulness thereof.   

SECT. III.  
The Natural Sinfulness of the Imagination appears, in making Idols, daily Supports, and vain Conceits, whereby it pleaseth itself.  
FIrst, The metaphorical expression in the Text doth fully declare it; For as the Potter doth make vessels upon the wheel daily, or as some explain it, as the Artificer doth of his wood and other materials make Idols, which he worshippeth as gods, though they be vanities; Thus the imagination of man doth daily fabricate such fancies and Idols to itself, making gods of them, and putting confidence therein; And if you observe what riseth daily in the heart of a man devoid of grace, you shall find, That it is a continual Idol-maker, it maketh daily puppets and vain conceits, whereby it pleaseth itself, and accounteth itself happy therein. Thus we see what shops (as it were) our hearts are; The imagination having that sinful artifice, as to make and erect Idols all the day long; Even as children naturally delight to make babies, and then to play with them, so do all men by nature; How many vain Idols do the ambitious men, the unclean men of the world daily build up in their fancies? Hence it is that the glorious things, the pleasant things they please themselves with, are more in the imagination then in any real possession, as is more to be dilated upon: In the mean while let us sadly mourn under this horrible corruption of the imaginative part of a man, that it should be daily making new gods, continually erecting Idols, in which we are apt to put our confidence: Lapide on the 8th Chapter, and Verse 21. (where we have the like expression and metaphor,) doth offer ntollerable ' violence to the sacred Text; for whereas it saith, The imagination is only set to evil, he would make two shops (as it were) wherein this imagination doth work, a shop of sin, wherein it only fabricateth evil; and a shop of virtue, wherein it imagineth good things; but what can be directly to confront a Text, and to put the lie upon it, if this be not? Let us then be willing to be found out in all this evil; Let us acknowledge, that our imagination doth continually set up vanities, Idols; we make to ourselves gods, and so leave the only true God.  
We have made some entrance already upon the discovery of that wound and deadly blow the imaginative power of man hath received by original sin; and wonder not if in the managing of this point, we often mention thoughts, discourse, invention and apprehensions, attributing these to the Imagination; for although the understanding be properly the power of the soul, from whence these operations do proceed; yet because (as you have heard) the imaginative faculty is so near to the inteliectual, that in all is operations it hath some dependence on it, so that it is hard to know or perceive when some internal parts of the soul are the operations of the fancy, or of the mind; Though indeed sometimes reason doth correct our imaginations, even as they do sense: Yea Divines and Philosophers do commonly attribute some kind of opinion, and judgement, yea imperfect discourse unto it; and this difference is given between the common internal sense and the imagination: The common sense doth receive the simple impressions of things, as of a stone, of bread, as the wax receiving the impression of a seal, not the seal itself, but the image of it; Thus doth the common sense receive the species of things, and retaineth them; But the fancy doth go higher, it doth compound these single species together, witness those many dreams, and also Chimaeras which many do Imagine, that never had any existence in the world; Therefore by this office it hath, we see how near it is to the understanding; yea Suidas saith, That Aristotle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (viz.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it hath in it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it is with forms and species that it doth apprehend things, and therefore saith Suidas, it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make those forms and appearances to consist: however this be, we may conclude, because of the immediate subserviency to the understanding and conjunction with it, we may without any absurdity say, The thoughts, the opinion, the judgement thereof: And so I proceed to the further manifestation of its pollution.   

SECT. IV.  
In respect of its Defect from that end and use which God did intend in the Creation of man, by making him with this Imaginative Power.  
SEcondly, In respect of its defect from that end and use, which God did intend in the Creation of man by making him with this imaginative power. We must readily yield, that as God did show his wonderful wisdom and power in making of man, which the Scripture often observeth, comparing the workmanship of our body, to the curious needle work of some skilful woman, Psal. 139. 15. so all these powers and parts of the soul were made for singular and admirable use, and therefore the imagination as well as the rest; yea we are to know, that in all those visions and dreams by which God did appear to the Prophets and others, it was by exciting and working upon their imagination; so that God hath exceedingly honoured that part of the soul in this way. The use of this imaginative power, is twofold, as of the other senses; The one proxime and immediate, which is to perform their operations for which they were given to men; The other remote and more general, which is to be instrumental to the salvation of the soul, and also to the glorifying of God; For by the imagination we are to glorify God, as well as by other parts of soul and body; The former end of the imagination, I may call natural; The later, moral; I shall not speak of the former, because whatsoever defect is now upon the fancy in that way, not being able to do its office, as at first Creation, it is merely penal, a punishment, and not so much our sin; Thus, that men are subject to madness in their fancy, that the imagination by any distemper in the organ, where it is fixed, may be wholly perverted, as we see in seavers, and in frenzies, and sometimes in dying men; This is not so much a sin in the fancy, as a punishment, even as death is inflicted upon us, because of Adam's transgression. It is true, that Adam, though created with full and perfect knowledge in naturals and supernaturals that was necessarily required to his blessedness, yet as Suarez well determineth, (De Creatione homines lib. 3. cap. 9) in the use of his knowledge he had recourse to phantasms in the imagination, because that is a natural way to the soul, while joined to the body, only in that state, as the organ was not subject to any bodily distempers, so neither could his imagination any way err; but the sin of Adam hath not only brought on that part an obnoxiousness to many bodily distempers, but filled it also with sinnefulness, which is eminently seen in its aberration from that twofold main end it was at first bestowed on us for: The one whereof is, the salvation of our souls; for if the sense of hearing the Word of of God, and of seeing the wonderful works which God hath wrought, be so greatly instrumental to our sanctification, why should not the imagination much more? but who may not complain what an impediment and hindrance his fancy is to his souls good, it imagines evil and vanity, it is wholly pleased with empty and vain things, neglecting the true solid good, so that there is no man that is acquainted with the frame of his soul, but may groan under the sinful unruliness of his imagination, especially (as is to be showed) in holy and religious approaches to God; When all the powers should be united in one way, than what swarms of roaring imaginations? What importunate and impertinent fancies are ready to fill thy soul, as flies sometimes did Egypt? Was it thus in the state of Creation? Did God create us with such fickle confused and erratic imaginations? how greatly would it dishonour God to affirm so? Affect thy heart therefore greatly with this, to think that that which was so exceedingly conducible to thy souls happiness, is now such an impediment and enemy thereunto. It is a corrupt licentious opinion, which Speranza (though a Papist) attributeth to several famous Schoolmen, viz. That a man is not bound to repel an evil thought, if there be not danger of consent to it, but may suffer it to be in his mind, as some natural thing, even with advertency that it is there: but this is justly called by the foresaid Author, (Spiranza scrip. sell. dig. de cong. punct. 11.) Offendiculum animarum, an opinion that is a stumbling block and scandal to souls, neither may our sinful imaginations greatly humble us, if this were true. And as for the other end, which is to glorify God; Wherein hath God been more dishonoured then by the imaginations of men? Whence hath that Idolatry filled the whole world? How come superstitious magical divinations but by the sin of imagination? These phantasmata on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the brain make these Idols which men fall down and worship, so that they may well have the same name. The Apostle Rom. 1. speaking of the Heathens, and that in their high profession of wisdom, yet saith, They became vain in their imaginations, and why so? because of their Idolatry, turning the glory of God into birds, and beasts, insomuch that the sinnefulness of the imagination of man hath caused all the Idolatry of the world; They have not gone to God as revealing himself in the Word by faith, but according to their natural light, by carnal and gross imaginations; whereas therefore Images were brought into the Church at first, that they might be (as Gregory said) ignorant men's Books; the truth is, they did teach, and confirm in erroneous imaginations, for from such pictures do ignorant people still conceive of God, as an old man, and of the Holy Ghost as a Dove, they imagining such things, as these Images do represent. The imagination then of man doth arise unto an high degree of impiety, when it will fancy or conceive of God without the guide of the Scripture; if so be the understanding cannot comprehend this infinite Essence, how much less can our imagination? if he said Quinquid de Deo dici potest, eo ipso est indignum, quia dici potest; and, Tunc Deum digne estimamus, cum inestimabil indicimus: If I say he be thus above the highest contemplations of our minds, no wonder if he infinitely transcend our imaginations. It is an evasion that some Papist hath, (as I have read, though I cannot remember where for the present) when pressed with this Argument, that it is a great dishonour to God, and full of reproach to his Majesty, to represent him under such external forms and shapes, he would (I say) evade by inslancing in the imagination, as a natural faculty in the soul; The understanding cannot apprehend of God, but by the imagination, and the imagination doth necessarily receive Images and representeth species about God; otherwise we cannot at all think of him, and yet this is no Idolatry. But  
First it may be answered, These forms and representations in the fancy, when we think of God, arise from the natural constitution of man, so that it cannot be avoided; It doth arise from our finite and corporeal nature, whereby nothing can come into the understanding before it hath been in the sense and the imagination, but their Images and Idols are external gross and voluntarily set up to worship God by. And  
Again, Howsoever such shapes and forms may come into the imagination of man about God, yet it's the duty of the understanding to expel them, and to conceive of God without any corporeal form, as a Spirit of infinite Majesly, and therefore the imagination must not guide the understanding, but the understanding lead the imagination, that so we may not have the least thought about God, but what becometh his glorious being: but of this more in a particular by itself, because of its great concernment. Thus we see how the imagination is wonderfully defective from its main end, both in reference to God's glory, and man's own salvation and happiness.   

SECT. V.  
The Pellution of the Imagination is manifest by the Restlessness of it.  
THirdly, The imaginative power of man is greatly polluted, In the restlessness of it, in the perpetual constant workings thereof; insomuch that thereby the sinfulness of it is continual, as the eye is always twinkling: Is there a moment, wherein thy fancy is not busied about some object or other? And whereas other parts of the soul are subject to sin, while we are awake only; The will, the mind, they only sin at that time, this fancy is many times very sinful in the night time; how many polluted and wicked dreams do men fall into at such a time, at which they tremble and abhor themselves when awakened? Thus though all sleep, yet sin doth not, but liveth and acteth in the imagination: But of the sinfulness of dreams by the corrupt imagination, more afterwards: Only for the present let us humble ourselves under the perpetual and incessant motion of our sinful fancy, there being no hour or moment wherein we are free from the corrupt stir thereof: If there could be a breathing time or a respite from sin, this would at least lessen the damnable guilt thereof, but to be daily minting and fashioning corrupt imaginations without any intermission; how heavily should it press us down, and make us to judge ourselves worse than beasts, yea equal to the apostate Angels in perpetuity of sinning? For whereas it is said, that in this particular man's wickedness is not so great as the Devils, because the Devil's sin continually, they neither slumber or sleep, as God who keepeth Israel doth not; so neither they who oppose Israel; The Devil doth vent his enmity, and never hath any stop therein by any natural impediment. Now whereas in man by reason of sleep, there is to be a natural intermission and interruption of evil, the imagination being corrupted, doth thereby keep the fire of sin, like that of hell from going out; Cry out then unto God, because of this daily oppression that is upon thy soul; yea how happy would it be if thou couldst judge it to be an oppression, and a slavery? but these sinful imaginations are matter of delight and titillation to thee, thou art pleased and ravished (as it were) with them all the day long.   

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

SECT. VII.  
Their roving and wand'ring up and down without any fixed way.  
FIfthly, Their roving and wand'ring up and down without any fixed and settled way; They fly up and down, and frisk here and there; so that although they were a multitude, yet if in a settled ordered way, there might be some spiritual advantage made of them; As a great Army, if well marshaled, may be useful, but now here is nothing but confusion and disorders in thy imagination; so that sometimes many fancies come into thy head at the same time; that thy head and heart is all in uproar, which breedeth another particular of sinfulness, and that is, The hurry and continual noise that a man hath daily within him, as if a swarm of Bees were in his soul; Christ told Martha, She was troubled about many things, but one thing was necessary, Luk. 10. 41; The word signifieth, she was in a crowd (as it were) There was a great noise within her, as men make in a market, or some common meeting; As those in a Mill have such a noise within that they cannot hear any speaking to them without: Thus it is here, the imagination fills thy soul with cumbersome thoughts, with confused noises, so that thou canst seldom make quiet and calm approaches unto God in any holy duty; and if so be the ground tilled and dressed, doth bring forth such briars and thorns, is it any wonder that the wilderness doth? If in a godly man, there be nothing so much annoyeth him, which is so constant a burden and complaint to him, as these tumul●ouns imaginations, these roving fancies, flying up and down like so many feathers in a stormy wind, what can we think is continually in the imagination of a natural man?   

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

SECT. VIII.  
It eclipseth, and for the most part keeps out the Understanding; With many instances thereof.  
SIxthly, Herein doth the sinfulness of it appear, that it doth eclipse, yea for the most part exclude and keep out the understanding, which is the more noble light, and to which it ought to be subservient, so that men (whether in religions or civil affairs) are more led by fancy then by reason, there imagination is more predominant than the understanding. It is with man the little world, as the great world, God made in this two great lights, the Sun and Moon, one to rule in the day, the other in the night: Thus man hath two lights created in him, which are to direct him in all his operations; the Sun that is the Understanding, the Moon is like the Imagination, which giveth a glimmering light, and that only in particular and corporeal things. Now as it would be an horrible confusion in the world, if the Moon should shut out the Sun, and take upon it to rule in the day time all the light the Moon hath (let it be supposed it hath some of its own) would not suffice to make a day: Thus it is in man, his fancy which hath not light enough to guide him in his actions to his true end, yet that usurpeth upon the understanding, and doth in effect command all: Thus the inferior light prevaileth over the superior: Oh what groaning should the new creature be in, till it be delivered from this bondage: See then to thyself, and examine all things that pass through thy soul more narrowly and exactly. It may be thy imagination is the cause of all thy Religion, of all thy opinions; It may be it is not faith but fancy; It may be it is not conscience, but imagination that instigateth thee; Those expressions me thinks, and I imagine so, are not high enough, or becoming those glorious actings of faith in the soul, which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 11. 1. The substance of things hoped for. Aristotle opposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to those apparitions that are made in the air, as the Rainbow, which hath no real subsistency; and truly such are the conceits and apprehensions many have in Religion and Piety; They are not of a solid, true, and well-grounded knowledge, but are like meteors in the air: Thus do their opinions fly up and down in their head. We may observe it a very ordinary thing in controversies and polemical writings, that both parties will often charge one another with their fancies and their imaginations, that there is no such thing in Scripture or in reason, but a figment in the brain; Yea the Pelagians and Socinians call this very Doctrine of original sin, Augustini figmentum, Austin's fancy, as if it were an evil imagination to hold, That the thoughts and imaginations of the heart are only evil, and that continually. Thus you see in what confusion we are in, when sometimes the solid Doctrine of the Scripture is traduced for a mere imagination; And again, mere fancies applauded and earnestly contended for, as sundamental pillars of Religion and Piety. Seeing then our imaginations are so apt to get into the chair of the understanding, and as Athaliah destroyed the seed royal, that she might reign; so fancy bolteth out all solid reasons and arguments, that it alone may do all, it behoveth us the more to watch over our hearts in this respect, and to be sure they are the solid works of faith, and not the fickle motions of the fancy that do guide thee, and the rather, because it is the perpetual custom of wicked and ungodly men, to brand and stigmatize both the true faith and all solid piety with the reproach of a mere fancy. Do not Papists, Arminians, Socinians, and the like, exclaim against the Protestant Doctrine, as if it were but an Idol of calvin's and Luther's making, when they condemned the blessed Martyrs to burn at the stake, they concluded such suffered but for their fancies and their humours. It being therefore the constant charge by all enemies to truth, that it is not thy faith thou pleadest for, thou sufferest for, but thy mere fancy, it behoveth thee to be the more diligent in Scripture knowledge, and to pray, that the Spirit of God may thereby quicken thee up to a found and sure faith: Thus also it is in practicals, Let a man set himself to the power of godliness, walk strictly, in opposition to the looseness and profaneness of the world; Let his soul mourn for sin, and his heart grieve for his evil ways, what do carnal people presently say, This is your fancy, these are your melancholy conceits, they judge it to be some distemper in your imagination, that it is a kind of a madness. Now that we may withstand such accusations, it behoveth us to seek after, and pray for such a thorough work of sanctification, that we may be assured it is no more fancy than that we live or have our being, that if to be godly, if to be converted be a fancy only, then to be a man, or to be a wicked man is only a fancy also. Well, though we must take heed of calling faith a fancy, and the work of grace a melancholy conceit (for that is a kind of blaspheming the holy Ghost) yet experience doth evidence, That many have not faith, have not true piety, but mere empty shadows and imaginations in Religion, witness the Scepticism of many in these days, who are of no faith, and no Religion, who change it often, as they do their garments, who have no rooting or immovable foundation, but are as the water which receiveth every impression, but retaineth none, that are Reeds shaken with every wind, and are clean contrary to Christ, for they are not the same yesterday, and to day, and for ever: Can you say, this is the work of God's Spirit? Can we say, this is the Scripture-truth? No, you read the Character of such, who have true faith, and that in a sanctified manner, If it were possible to deceive the very elect, Matth. 24. 24. Certainly the prevalency of the imagination above the understanding in religious things, is one of the sore evils which original sin hath brought upon all mankind.   

SECT. IX.  
In the Imagination are conceived for the most part all Actual Impieties.  
SEventhly, This also doth greatly manifest the sinfulness of the Imagination, That (as in the affections, so likewise) in it are conceived for the most part all actual impieties. The Imagination and the Affections joined together are commonly that dunghill, wherein these serpents lay their eggs; yea sin many times lieth a long while breeding in the imagination, before it be brought forth into action, yea many times it is never brought forth, but the womb of sin is also the tomb, it lived and died in the imagination: We may observe the Scripture attributing the greatest works of impiety to the imagination, as the cause of it, Psal. 21. Why do the people imagine a vain thing? All the opposition of wicked men, and their carnal policy to overthrow the ways of Christ flow from this imagining: Thus Psal. 38. 12. They imagine deceits all the day long, Zech. 7. 10. All the injustice, oppression and fraud that may be used to other men is attributed to this, Let none of you imagine evil against his brother in his heart. It is true, this Imagination spoken of in the Text, comprehends also acts of the mind, yet because (as you heard) the mind acteth dependently upon the imagination, therefore we conjoin them together: How polluted then must that fountain be, which sends forth so many polluted streams? Sin (as we told you) may be a long while breeding here, before it be completely form and actuated; yea and God beholdeth and taketh notice of thy sins thus prepared in thy imagination long before the commission of them: We have a notable instance for this, Deut. 31. 21. where Moses in the name of God testifying against the people of Israel, that when they come into Canaan, they do not fall off from God, useth this expression, For I know their imagination, which they go about even now, before I have brought them into the Land which I swore unto them; God did before they come into Egypt, see what was working in their imaginations, what they were making and fashioning in their hearts; in which sense some expound that place of the Psalmist, Thou knowest my thoughts afar off, Psal. 139. 2. And this is good and profitable for us to consider, we many times wonder to see how such gross and loathsome sins can come even from the godly themselves. Alas, marvel not at it, these Serpents and Toads were a long while breeding in the imagination; The pleasure or profit of such a sin was often fancied before; It was again and again committed in thy thoughts, before it was expressed in thy life, so that a man can never live unblamably in his life, that doth not keep his imagination pure and clean; Hence you have so often evil thoughts complained of as the root of all bitterness, Jer. 4. 14. How long shall thy vain thoughts lodge in thee? Mark 15. 19 Out of the heart proceed evil thoughts: As exhalations and vapours ascending from the earth, which are scarce perceptible, yet at last are congealed into thick and dismal clouds, so those sins which while in the thoughts and imagination were scarce taken notice of, do at last grow into soul and enormous transgressions.   

SECT. X.  
That many times sin is acted by the Imagination with delight and content, without any relation at all to the external Actings of sin.  
THirdly, The sinfulness of the Imagination is further to be amplified, In that many times sin is acted with delight and content there, without any relation at all to the external actings of sin. So that a man while unblameable in his life, may yet have his imagination like a cage of unclean birds, and this is commonly done, when there are external impediments, or some hindrances of committing the sin outwardly; The fear of men's laws, outward reproach and shame, want of opportunity may keep men off from the outward committing of some lust, when yet at the same time their imaginations have the strong impressions of sin upon them, and so in their souls they become guilty before God; The Adulterous man, Is not his imagination full of uncleanness? The proud man, Is not his fancy lifted with high and towering conceits? As the Apostle Peter speaketh of some whose eyes were full of adultery, and that cannot cease from sin, 2 Pet. 2. 14. or as some read it according to the original [Adulteress] imagination made them have her in their eyes continually, though absent, for if their eyes were, their imaginations also must necessarily be, because of the immediate natural connexion between them; so then when there are no outward sores or ulcers to be seen upon a man's life, yet his imagination may be a noisome dunghill, what uncleanness fancied, what high honours imagined, that whereas thou art restrained from the actings of sin, yet thy heart burneth like an oven with lusts inwardly; It is the emphatical similitude that the holy Ghost useth, Hos. 7. 8. They have made ready their heart like an oven; The meaning is, that as the oven heated is ready to bake any thing put therein, so was the heart of those evil men prepared for any kind of naughtiness; Some understand it of the adultery of the body only, as if that were the sin intended by the Prophet; Others, of the spiritual adultery of the soul, by which name Idolatry is often called in Scripture; Others refer it to both; we may take it to be a proverbial expression, denoting the readiness of a man's heart to commit any sin, that it lieth in the heart and the imagination day and night, men highly sinning against God inwardly, when outwardly they are restrained; Know then that when the grace of sanctification shall renew thy spirit, soul and body, thou wilt then be very careful to look to thy very imagination, that no tickling fancies or conceits of any lust do defile thee, thou wilt keep thy imagination as a precious Cabinet, wherein precious pearls shall be treasured up, not dirt and filth: As we fitly use an expression concerning delight in sin, that it is the rolling of honey under the tongue, so there is a rolling of sin in the imagination with great titillation and pleasure, when sin cannot be committed in action, we do it in our imagination; Hence it is that by the imagination old men become guilty of their youthful lusts, when they have not bodies to be as instrumental to filthiness, as they have been, yet in their imaginations they can revive their bypast sins many years ago committed: Thus men became (as it were) perpetual sinners in their imaginations: Consider of this more seriously, and pray for an holy, chaste and pure imagination, knowing thou hast to do with an omniscient God that knoweth what is working therein, though it be hid from the world besides; think not sinful imaginations will escape the vengeance of God, though no suitable operations of impiety do accompany them.   

SECT. XI.  
It's Propensity to all evil, both towards God, and towards man.  
NInthly, Our Imagination is naturally corrupted, Because of its propensity to all evil, both towards God, and towards man. And  
First, Towards God, Let us take up that which was but glanced at before, and that is, How prone we are to provoke God in his worship, declining from the true Rule, and merely because of our Imaginations. The pleasing of them hath been the cause of all that displeasure which God ever had in his Church concerning the worshipping of him: No, sin doth more provoke God then the corrupting of his worship, to adulterate this is to meddle with the apple of his eye; God beareth other sins a long while till his worship become to be corrupted, and then he will endure no longer: Now the original of all sinfulness in this kind hath been our imagination, we have not attended to what God hath commanded; we regard not his institutions, but our own fancies, the pleasing of them: Hence when God promiseth a restauration to the people of Israel, and a reformation from their former Idolatries, he saith, Neither shall they walk any more after the imagination of their evil heart, Jer. 3. 17. It was this Imagination carried them out to Idolatry, whence came those goodly Images, those glorious Altars, and many other superstitious ways of worship, but because the fancy was pleased herein, what is pleasing to the senses is also carried with delight to the Imagination: Insomuch that those Heathens Numa and others, who would have no Images to adore their gods by, thinking it unbeseeming their greatness, were carried by reason, and did not give way to the Imagination; and this is a very necessary truth, for all such who are so difficulty taken off from their Idolatries and Superstitions, for what is it but thy fancy thou wouldst have satisfied, thou dost not look upon Ordinances and the worship of God; as spiritual means to quicken thy faith, and to make thee more spiritual, but as that whereby thou wouldst have thy Imagination take some corporeal refreshment and satisfaction: Even Aristotle saw the vanity of this, and therefore would not have any musical delights in the worship of their Heathenish gods; And Aquinas following him herein, is against musical instruments in the service of God: what God appointed in the Old Testament cannot be brought as an argument for any such custom in the New.  
Secondly, Towards man; here the imagination is as full of evil, as the sea, of water, Prov. 6. 16. One of the seven things that are there said to be an abomination unto the Lord, An heart that deviseth wicked abominations; How crafty and subtle is the abomination of man to devise wicked and malicious purposes? This is the forge of all those malicious bloody and crafty designs that ever have been acted in the world; Read over profane and sacred Histories, and there you will admire, what subtle foxes men have been sometimes, what cruel lions they have been at other times; all which doth arise from this sinful imagination, which is prone to find out all manner of ways to vent the wickedness that is bound up in the heart: so that we need not exclaim on the Devil, as if he put this into their hearts; for though no doubt sometimes he doth, as in Judas, yet the heart of itself is ready for any evil.   

SECT. XII.  
It continually invents new Sins, or occasions of Sins.  
ALthough much hath been said concerning the original pollution of man's imagination, yet still more is to be discovered; so that there is a very 〈◊〉 resemblance between man's imagination, and those chambers of imagery, which Ezekiel beheld in a Vision, upon the walls thereof were portrayed the form of creeping things, and abominable beasts, and all the Idols of the house of Israei, Ezek. 8. 9, 12. Thu▪ is every man's imagination a table (as it were) whereon are pictured all the forms and shapes of all kind of evil; It may well be called the chamber of man's imagery where are images of jealousy daily created, such forms received that do provoke God to wrath and jealously: Let us therefore proceed.  
Tenthly, In this we have an open field wherein man's imagination doth act numberless evils, because of its invention, it is continually inventing new sins or occasions of sins; As if the old sins and trespasses which had filled the world were not enough, What new ways of impiety are invented, new fancies in evil ways? For although invention be indeed principally an act of the understanding, yet because (as you heard) the understanding in its operations hath recourse to the imagination, and that is subservient and under-agent to it, therefore we may attribute the same things to both, especailly the things of invention, because a man's imagination hath a peculiar influence therein; Now in this respect, if there were no other, the sins of the imagination will increase like the sands upon the seashore: It were possible to show, by going over every particular Commandment, that the imagination of man doth constantly invent new sins against them; the Apostasy of man from his first rectitude is emphatically described by the Scripture in this, as the general and sum of all, that he sought out many inventions, Eccles. 7. 29. where the wise man having declared that amongst men and women, though less amongst women, one not so much as good in an ethical and moral sense could be found; for in a spiritual sense there is not one man amongst a thousand, no not in all mankind that is good, but the speaketh of external and moral, enquiring then after the cause, why such an universal corruption should overflow all mankind; insomuch that there is not one amongst a thousand that deserveth the name of a man, not such an one as the primitive righteousness did require, but not so much as reason judging rightly by ethical Rules would commend, he doth clear God from being the Author of this; And because this truth is of such great consequence, he useth a word of attention [Lo] Ecce, Consider it diligently; And secondly, he telleth you, how he came to the knowledge of it, I have found it, (viz.) in the Word of God. where you see this Doctrine concerning original corruption is not to be investigated by humane reason, as it is discovered by divine revelation. I have found it after much and diligent study; Oh that those corrupt teachers, who deny this original pravity, could with Solomon say, They have at last after much study found out this truth also! Now the Doctrine found out is, That God made man right, full of righteousness and holiness, not only negatively without sin, but positively, full of righteousness; but they, that is, Adam and Eve, which are called the man Adam in the words preceding, Sought out] not being contented with that measure of knowledge and happiness God created them in, affecting to be like God. Many inventions] that is, found out many ways of sinning, when they once forsook the straight Rule, they diverted and wandered into many crooked paths: The Hebrew word Chishbonoth is very emphatical, it is used but once more in the Old Testament, and that is 2 Chron. 26. 15. where it is said, Vzziah used engines invented by cunning men, to shoot arrows and great stones withal: So that by this word is denoted that subtlety and great artifice which is in man's Imagination to invent any evil way, sins that never were acted before are found out: Every age almost hath new sins, and whence is this, but from the subtlety of man's Imagination to find out new ways of sinning? Hence Rom. 1. 30. one character in the Catalogue of those sins attributed to the Heathens, is to be Inventors of evil things; And certainly here the Imagination of man is very prone, that whereas to learn Trades, or the Arts, there they must have teachers, and much time must be allowed them to learn; In the invention of evil things there men are taught of their own corrupt hearts to do so. We might instance in divers things, wherein the sinful Imagination of man is discovered about inventing of evil, new sins, new oaths, new blasphemies, new ways of cheating and dishonesty, especially in those new ways for nourishing pride, and wantonness, Which is the ridiculous, absurd and uncivil fashions in apparel and deportments of body, which are truly and properly the genuine issue of the sinful fancies of men. The Ape being a creature of strong Imagination, but wanting reason doth strive to imitate more than any other creature; And thus it is an argument that that man's imagination and fancy are far greater than their wisdom and prudence, who are ambitiously ready to imitate every foolish and childish fashion that men's corrupt imaginations have produced. Look upon all the several fashions, all the changes and mutabilities, which are in men's and women's apparel, and you will presently be persuaded, that their imaginations are corrupted; From this also ariseth the use of auxiliary beauty, painting, spotting, etc. and which is the highest aggravation of our sinfulness; herein we do not only conform to such foolish and indecent fashions, but we plead for the lawfulness thereof; but remember to let Scripture-gravity, modesty and chastity be more powerful in thy heart, and manifested in thy garments and gestures, than the sinful impressions of unjustifiable fashions upon thy imagination: To how many transforming themselves into the new guises and modes of the times they live in, if the gravity of the Minister would permit it as well, as the vanity of the subject deserve it, may you apply Marshal's verse, Si mihi cauda foret, Cercopithermeram. Bassianus the Emperor did so greatly degenerate into effeminateness, that he would not only conform to women's attire, but would also make his name feminine, he would be called Bassiana not Bassianus. By this you see, how corrupt fancies will make men degenerate from the gravity and prudence of a man, much more the holy deportment of a Christian, this is to show that all the sinful fashions and ridiculous ones which are in apparel, gesture and otherwise, they come from the imaginations of men defiled. To this head also is to be referred all those new amorous Songs, all sinful Comedies and Plays, with a world of such kind of impiety, that the imagination of man hath the greatest share therein, so careful are we how we please that, how we walk according to that in every thing.   

SECT. XIII.  
The Sinfulness of the Imagination manifests itself in reference to the Word of God, and the Ministerial Preaching thereof.  
ELeventhly, The sinful Imagination of a man doth in a great measure manifest itself, in reference to the Word of God, and the Ministerial Preaching thereof. Here it discovers much enmity and contrariety to what is godly; For the Word itself, How greatly is the Imagination offended thereat, both in respect of the style and the matter? The language is not so embellished and polished, that the fancy should delight therein; This hath been a rock of offence to many great but unsanctified wits; They have disdained the simplicity of the style, and affected a more gaudy Oratory; This is the sin of the fancy chiefly. Austin in his Confessions doth much bewail his pride and tumour in this particular; He disdained to become like a little child, and to lay aside the admiration of humane eloquence; by which he was so much puffed up; What profaneness and the love to their filthy lusts do to some in making them opposite to Scripture ways, The same doth an unmortified fancy, especially where there are learning and parts in others; Even as we see Christ became a stumbling block to many, because he came not in that external dignity and pomp of a King which they desired; Thus also it is with the Scriptures, because they are not in such pleasing words, such florid expressions as their Imagination would have: Hence it is they take no delight in the reading of them, or in meditating therein, whereas they are never satisfied in reading of Comedies, Histories that are full of delight and exact language, in reading of Poetry and Romances, thou readest (it may be) not one Chapter in the Bible to many of these: Oh do thou humble thyself under that vain and proud fancy, It is a great enemy to thy conversion! If ever God open thy eyes, thou wilt with Austin bewail thy folly herein, and at last regard fruit more than leaves, substances more than shadows. This was also Hierom's temptation to be much enamoured with humane Oratory, and therefore speaks of himself, what terrors, yea bodily smart he was in, hearing a voice at the same time, saying, Ciceronianus es non Christianus. I do not speak this as if humane Oratory and Eloquence were not lawful; yea where it is well used, it is an excellent gift of God. Cyprian and others carried this Egyptian gold out of Egypt to Canaan. chrysostom, Nazianzen, Basil, were so many Divine Orphe●●'s to change the natures of beastly men; Therefore it may lawfully be used where God giveth it; Hence in the Scripture we have metaphors and similitudes, yea Christ is full of Parables, which do in their nature please the fancy representing spiritual things by sensible; but then we must be sure, that we stay not in this eloquence, that it be not like music affecting the ear for a while, having no operation at all, as Ezekiel's preaching was to his hearers, but it is to be like the sugar that maketh us swallow down the bitter pills more willingly: To admire the Artifice of a Cup, and never drink of the liquor within, is a childish vanity; to be affected with the words and language of a Minister, and not to consider what wholesome food it is to thee, whether it be the bread of life to thee or no, is absurd impiety: As the proud fancy of a man is thus offended at the Word of God, so also it is at the preaching thereof in a solid and substantial manner in a soulsaving way; This is not according to a man's fancy, which looketh for pleasure not profit. Austin confessed this also in himself, that he did with great delight go to hear Ambrose preach, not that he regarded the spiritual matter and heavenly truths delivered, but because of the eloquence and pleasing elocution which Ambrose had. Though it is true, such was the goodness of God to Austin, that though hearing Ambrose only for eloquence sake, yet secretly some power of truth was instilled in him, which made to his conversion; So that from looking to the art in the Sermon, he came at last to mind the grace of God in it: Even as it is said of Apelles, that by his often beholding and looking on the woman, whose picture he was drawing, though at first he minded his Art only, yet secretly love did creep into his affections at the same time, which made him languish away, till Alexander helped her to him as his wise. But though admiration of gifts and oratory may sometimes thus be blessed, yet commonly it is otherwise, and the inclination of such a fancy is to reject with scorn and contempt the powerful preaching of the Gospel without words of man's wisdom, as a most low and despicable thing: Thus the preaching of Christ crucified was foolishness to the Gentiles, who gloried in humane literature, 1 Cor. 1. 23. Though it is true, God will by these weak things bring to nought the great admired things of the world. Thus 2 Cor. 10. 5. The ministerial weapons of the Gospel are mighty through God, to pull down strong holds, and to cast down imaginations, and every high thing that exalteth itself, as Canonshot doth strong Castles; By this of the Apostle you see the imaginations of men raise up strong and mighty opposition against the Word preached, though the Word of God set home by his own power overcometh every thing that doth withstand it. It is good then, especially for men of quick parts and raised fancies to suspect themselves, to fear lest from them arise all their destruction, lest these be the bolts and bars that keep Christ out from possessing of their hearts.   

SECT. XIV.  
It is more affected with Appearances than Realities.  
TWelfthly, The sinfulness of the Imagination is seen, in that it is more affected with the appearance of things, than the reality, yea we do wholly satisfy ourselves with things, as they are in our fancy only, and never attain to what is really good or happy. Our comforts are but imaginary comforts; our delights but imaginary delight, yea our wealth, our honours are but in imagination only; It's usual with the Scripture to speak of the Nations of the world comparatively to God, as a drop, as a little dust; How often is a man's life compared to a shadow? Insomuch that neither our life and delight are worthy of the name; All the things of this world are but in imagination; What seemeth to be more substantial than wealth, which is said to answer all things? yet Solomon saith, Why dost thou set thy eyes upon that which is not? Prov. 23. 5. Wilt thou cause thine eyes to fly upon it, is in the original? It showeth our ardent desires after that thing which is not: Hence a wicked man in his greatest triumph and glory is compared but to a dream, Job 20 8. He shall flee away as a dream, and shall not be; All the while we pursue riches, honours, all the while our hearts are hastening after the creatures, we are but in a dream; What is true riches? What is true food? What is true glory? We miss and embrace only a shadow: This is notably represented by the Prophet, Isa 29. 8. The enemies of the Church that had in their hopes and expectations devoured Zion, are compared to an hungry man that dreameth he eateth, but when he is awakened his soul is empty: Thus it is in all these worldly enjoyments, this life is but a dream, we are not awaked till we come within the borders of eternity: Oh that this were truly considered, how greatly would it mortify that inordinacy in us to these sading things? When the child rejoiceth in his bauble, it is but his Imagination that is pleased, his counters he taketh for money, it is but his fancy that contents him; and truly no more are all the great things of the world in respect of God and eternal things.   

SECT. XV.  
The sinfulness of the Imagination in respect of fear, and the workings of Conscience.  
13. AS the Imagination makes us rejoice and account ourselves happy, when there is no solid foundation for it, so on the other side, When the conscience is awakened for sin, many times the imagination doth work so terribly, and filleth us with such sad apprehensions, that we fear, where no fear is, we flee when none pursueth; So that a disturbed imagination doth many times work with the troubles of conscience, hindering both the working of our judgement, and of faith, representing God and Christ to us far otherwise then they are. Job complaineth, Chap. 7. 14. that God did scare him with dreams: Oh it is very sad, and a grievous condition, when God shall turn a man's fancy against his own self; To have our conscience against us, and our imaginations against us is an hell upon an earth, and it is just with God to fill these Imaginations that once received nothing but lustful and pleasant impressions with terrible and dreadful ones, and both these ways draw from God, both joyful delights, and terrible apprehensions! That great change which we read made upon Nabuchadnezzar, who from a great Monarch of the world is become like a beast living amongst them, his hairs being grown like Eagles feathers, and his nails like birds claws, was nothing else (as many Expositors judge) but a judgement brought upon his Reason and Imagination by a deep melancholy; So that the terrors of a troubled Imagination (especially when joined with troubles of conscience) do drive from Christ, oppose the comfortable way of the Gospel, as well as proud and unclean motions do the pure and holy way thereof.   

SECT. XVI.  
Of the Actings of the Imagination in Dreams.  
IN the fourteenth place, Herein the pollution of it doth manifest itself, That when the senses and the rational part are bound up, so that they cease from operation, even then that is acting, and most commonly in a sinful manner by dreams. Dreams are the proper work of the Imagination, and Divines do make three sorts of them, Natural Dreams, which arise from natural causes, and these commonly either have much sinfulness in them, or great troublesomeness. Diabolical, such as are cast into the imagination by the Devil; or Divine, such as are caused by God; for the Spirit of God hath used the imagination in some operations thereof: Thus Joseph and others were warned by God in a dream; And Joel 2. the promise is, That their young men should dream dreams. These Divine dreams Tertullian (Lib. 3. de animâ) doth divide into Prophetica, such as are merely foretelling things to come; Revelatoria, such as reveal something to be done, as Peter's vision concerning Cornelius; Aedificatoria, such as build up to any holy duty; And Vocatoria, that call to some spiritual service, as that vision of Paul inviting him to come into Macedonia. Concerning Diabolical Dreams they are not a man's sins but afflictions, unless a man doth directly or indirectly consent thereunto, or walk so that he deserveth God should leave him to such unclean or polluted apprehensions. But we speak of Natural Dreams, and not such as are merely natural, that arise from some natural cause, but such as have had some voluntariness antecedent thereunto, while waking, such now are proud dreams, malicious dreams, unclean and unjust dreams. All these do either expressly or virtually come from a polluted Imagination while we are awake, though happily we cannot remember any such thoughts we had. The sinfulness then of our dreams we are to be humbled under, as coming from sin the cause, and being also sins in themselves: No doubt but Adam would have dreamt, (it being common to all mankind, only it is said of Nero, That he seldom or never dreamt till after the murder of Agrippina, after which he was affrighted with terrible ones; As also of the Atalantes, that none dream amongst them. Though Tertullian faith, Perhaps same did deceive Aristotle in that report,) yet his dreams had been merely natural, not having the least connexion of any sin, or any disquieting with them: But how greatly is confusion brought upon us in this very respect? Insomuch that what the Devil cannot tempt to, while waking, he doth allure unto, while dreaming: Indeed it is folly and superstition (as many people do) to regard dreams so as to make conjectures and prophecies thereby, but so to observe them, as to take notice of the filthiness and sinfulness of them, that is a duty, for although the reason and the will do not operate at that time, yet there is sin in our dreams, because they are the effects of the sinful motions of thy soul sometimes or other. Let it then be thy care to have pure and sanctified imaginations both dreaming and waking, and do nothing that may provoke the Spirit of God to leave thee to the defilements thereof   

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

SECT. XVIII.  
It is according to Austin's Judgement the great Instrument of conveying Original Sin to the child.  
16. THe Imagination is so greatly polluted, That according to Austin 's judgement, it is the great instrument of conveying original sin to the child; For when he is pressed to show how original sin cometh to be propagated, how the soul can be infected from the flesh, though this be not his chief answer, yet he doth in part run to this (viz.) the powerful effect of the imagination; The vehement affection and lust in the parent is according to him the cause of a libidinous disposition in the child, hereupon he instanceth in the fact of Jacob, who by working upon the imagination of the females, did by the particoloured sticks produce such a colour in their young ones; Yea one thinketh, that this instance was by a special providence of God, chiefly to represent how original sin might be propagated from parents to children; And it cannot be denied but that many solid Philosophers and Physicians do grant, that the imagination hath a special influence upon the body, and the child in the womb to make great immutation and change: Austin instanceth (lib 5. contra Julian. cap. 9) in the King of Cyrus, who would have a curious picture of exquisite beauty in his chamber for his wife to look upon in the time of her conception; Yea Histories report strange, and it may be very fabulous things herein, therefore we are not to run to this of the imagination when we would explain the traduction of this sin: It is true, some imbre qualities are many times transfused from parents to children, parents subject to the Gout and Stone have children also subject to such diseases, and blackmores do always beget blackmores, and so no doubt but in the conveying of original sin there is a seminal influence, but how and in what manner it is hard to discover; but though the corrupt imagination cannot be the cause, yet it may in some sense dispose for the propagating of it.   

SECT. XIX.  
How prone it is to receive the Devils Impressions and Suggestions.  
LAstly, The imagination is greatly polluted, In that it is so ready and prone to receive the Devils impressions and suggestions. When we lost original righteousness, which is the image of God, not only original sin like an universal leprosy did succeed in the room thereof, but the Devil also did thereupon seize upon us as his own: our souls and all the parts and powers thereof are his habitation; he reigneth in the hearts of all by nature, we are all his captives; so that as a man is said to dwell in his own house, it is his home, he may do what he will, such a right and claim hath the Devil to a man's soul by nature, he dwells in it, he moveth and reigneth in it: Now the imagination is that room of the soul wherein he doth often appear. Indeed (to speak exactly) the Devil hath no efficient power over the rational part of a man, he cannot change the will, he cannot alter the heart of a man, neither doth he know the thoughts of a man, so that the utmost he can do in tempting of a man to sin, is by suasion and suggestion only; but then. How doth the Devil do this? even by working upon the imagination. Learned men make this his method, that he observeth the temper and bodily constitution of a man, and thereupon suggests to his fancy, and injects his fiery darts thereinto, by which the mind and will come to be wrought upon; for it is Aristotl's rule, That Phantasmata movent intellectum, sicut sensila sensum; so that as the object of sense, being present, doth presently move the sense; so do phantasms and imaginations move the understanding. The Devil then, though he hath no imperious efficacy over thy will, yet because he can thus stir and move thy imagination, and thou being naturally destitute of grace canst not withstand these suggestions; hence it is that any sin in thy imagination, though but in the outward works of the soul, yet doth quickly lay hold on all; and indeed by this means do arise those horrible delusions that are in many erroneous ways of Religion, all is because their imaginations are corrupted; yea, how often are these diabolical illusions of the imagination taken for the gracious operations of God's Spirit? Divines give many excellent Rules, how we may discern between those delusions of the imagination by Satan, and the savoury workings of God's Spirits in illumination, and consolations: It is not my purpose to enter on that Subject, only bewail and humble thyself under this, that the Devil hath such command over thy fancy, that he can so quickly dart in, like so much lightning so many unclean or blasphemous imaginations, it is from hence that many have pretended to Enthusiasms, that regard dreams, that they leave the Scripture, and wholly attend to what they perceive and feel within them. And thus much for the opening of this noisome dunghill also.   

SECT. XX.  
Some Corollaryes from the Premises.  
NOw from the corruption which you have heard of all the parts of the soul both the rational and sensitive part of a man conjoined together, we may see the unspeakable misery of man in these particulars; and oh that every auditor would smite upon his breast and say, O Lord I am the man thus polluted! O Lord all this poison and pollution lieth here! For  
First, In having all the powers of the soul thus defiled, both superior and inferior, hereby man hath lost all liberty, and is become a miserable slave and vassal to sin and Satan. For whereas man was made only to serve God, and by love to cleave to him, the creature is come in his room, and thereby man is enslaved in his affections to these temporal things only; so that we do very improperly say, that a man is the Master or the Lord of such an estate, of such an house, for indeed he is a slave to them, Fiunt servi, dum domini esse desiderant, as Austin, while thou dost so earnestly desire to be master of such an estate, thou art indeed made a servant to it; but remember thou canst not serve God and the creature, these are two contrary masters.  
Secondly, He hath by this pollution lost all true judgement to discern of things, he doth not know what are the best things, yea he doth grossly misjudge, he prefereth earth before gold, dross before pearls. The natural man cannot discern spiritual things, because he wants a spiritual eye; he mistaketh about God, he misjudgeth about true blessedness, he is deceived about the true nature of godliness; so that he can no more judge of these things, than a worm can of Angelical actions: The Apostle speaketh fully to this, 1 Cor. 2. 14, 15. Thus we are become like children, yea natural fools as to spiritual things; when we are invited to this feast, we pretend excuses; when Christ is tendered to us, we had rather keep our swine; when exhorted to labour for everlasting bread and riches and an eternal crown of glory, we had rather have our Barley-Corn, than all these: Thus we have lost all spiritual judgement and will not part with our babbles, though for an inheritance in heaven.  
Thirdly, A man being thus in his intellectuals and affectionate parts of his soul carried out only to these earthly things, and from God; hence is it, that he is as it were made one with them; we may say, earth thou art not only in respect of thy body, but also of thy soul; for if the Apostle say, 1 Cor. 6. 17, he that is joined to the Lord is made one spirit; may we not also say, he that is joined to sin, to creatures, is made (as it were) the same with them. Although (saith Austin) the mind when it inclineth to these bodily things is not made corpus, a body, yet by these appetites and desires quodammodo corporascit, it doth (as it were) become bodily; It is as if a mighty Prince should come from his throne of glory, and wallow in the mire like a swine; this is our state comparatively to that primitive happiness and holiness; we are now no better than those lusts and those creatures that we do adhere unto; Junge cour tuun aternitati Dei, & cum ille aeternus eris; and again, Si terram amas terra es; Thou art in God's account that which thy heart is set upon; Oh then, God cannot look upon thee as his primitive creature, he seeth his image and superscription defaced, and another brought in the stead thereof very loathsome and deformed; Even as they that worshipped Idols are said to be like them, to become as abominable, yea and as senseless, and as stupid, as they are, so it is in this case.  
Fourthly, From hence also ariseth that impossibility of losing ourselves from the creature to return again to God from wn●m we fell; Had not the Lord showed mercy to some of mankind, none of them could ever have recovered out of their lost estate, no more than the Devils can to that habitation which they forsook; All these creatures are the birdlime that now hinder the wings of the soul from flying to Heaven: Oh that we could say, The snare is broken, and we are delivered; Who will give me wings that I may fly as a Dove, and my soul find rest with God Yea as a man hath no power to break these bonds of sin, so neither hath be any desire, for he is kept thus fast joined to sin by delight and by pleasure; so that the more sin and the creatures delight him, the more strongly is he possessed; Samson was as much under Dalilah's power, though it was by his delight and consent, as when under the Philistims by force and constraint; So that the will and affections of man are hereby so glued to sin and the creature, That nothing is more offensive and troublesome to them, then to be divided from these things: So that whereas David having experience of the sweetness of God's favour, saith, It is good for me to draw nigh to God; They (on the contrary) judge it their greatest good to draw nigh to, and possess the creature, Hence  
In the fifth place, There is that difficulty in man to bear the want of the pleasures of sin, and the delight of the creatures, yea the exceeding great sorrow under the losing of them: Were not man fallen from that glorious state of holiness, and enjoyment of God, he could not so sadly deplore and bewail the loss of any creature, no more than a man should be troubled to have the Moon taken away when the Sun is in the room thereof; but because, when fallen from God, we centre upon these earthly things; therefore it is, that as we have inordinate delight in the possessing of them, so immoderate sorrow in the losing of them; For that is a true Rule about all these things, Non est earendo difficultas, nisi cum in habendo est cupiditas; Now all this trouble and perplexing grief ariseth from the pollution of the soul being destitute of that glorious Image.  
Sixthly, Man having lost the Image of God thus in his soul, hence it is that he liveth a wretched instable and unquiet life, for being off in his heart from God, he therefore is tossed up and down according to the mutability of every creature; Hence no man having no more than what he hath by Adam, can live any quiet, secure and peaceable life, but is tossed up and down with contrary winds, sometimes fears, sometimes hope, sometimes joy, sometimes sorrow, so that he is never in the Haven, but always floating upon the waters; Thus miserable is a man's life, till the Image of God be repaired in him.  
Lastly, From this universal pollution upon a man, it followeth, That be abuseth every good thing he hath, that he sinneth in all things, and by all things; That whether he eateth or drinketh, whether he buyeth or selleth, he cannot refer any one of these to the ultimate end, which is God's glory, but to inferior and self-respects: Oh wretched and miserable estate, wherein thou hast abused every mercy God hath given thee to his dishonour and thy damnation! Thou hast turned all thy honey into gall and poison; thou wast never able to fulfil that command, 1 Cor. 7. So to use the world as not to abuse it; Thy meat, thy raiment, thy health, thy wealth, they have all been abused; neither hath God been glorified, or the salvation of thy soul promoted thereby.    

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

SECT. I.  1 THES. 5. 23. And the very God of peace sanctify you wholly, and I pray God your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ. 
HItherto we have been discovering the universal pollution of the soul by original sin, and that both in the upper and lower region, the rational and sensitive part thereof; Our method now requireth, that we should manifest the defilement and contagion that is upon the Body also: For as it was in the deluge, that did overflow the world, the cause did precede both from above and beneath, Gen. 7. 11. The fountains of the great deep were broken up, and the windows of Heaven were opened; from above and below did come the overflowing of waters: Thus it is in that spiritual deluge of sin, which doth overflow all mankind, There is corruption in the superior parts of the soul, and there is also in the body the lowest and meanest part of man: So that whatsoever goeth to the making of man, is all over defiled; There is nothing in soul or body but is become thus polluted, we therefore proceed to the last subject of Inhesion, or seat of original sin, and that is the body of man, which will be declared from the Text we are to insist upon.   

SECT. II.  
The Text explained.  
FOr the Coherence of it, observe, that the Apostle having in the former verses enjoined many excellent and choice duties; In this verse he betaketh himself to prayer to God in their behalf, that God would sanctify them and enable them thereunto, for in vain did Paul water by this Doctrinal Information, unless God did give the increase; and withal we see, that is a true Rule, That precepts are not a measure of our power; They declare indeed our duty, but they do not argue our power, otherwise prayer thus to God would have been needless.  
In the prayer itself we may consider, the matter itself prayed for, and that is set down,  
1. Summarily, and in the General. And then  
2. Distributively, in several particulars.  
The General is, That they may be sanctified wholly or throughout 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Thessalonians were supposed to be sanctified already, but yet the Apostle doth here pray for their further sanctification, which doth evidence, That the Doctrine of perfection in this life, is a proud and presumptuous error; If they had, attained to the highest pitch of sanctification already, why should they still grow in it? Thus the Apostle doth often press Gospel-duties upon such as attain to them already, but because they have not perfection, therefore they are to be urged forward: Thus the Apostle writing to those that were reconciled, 2 Cor. 5. 20. saith, We pray you be reconciled to God; So to the Ephes. 4. 23, 24. Be renewed in the spirit of your mind, and put on the new man, etc. He speaketh as if the work were now to begin, as if they had not as yet been partakers of this new-creature; Not but that they were so, only there was much behind still to be perfected, much leaven was to be purged out, they were still imperfect, and therefore are to forget what is behind, pressing forward to the mark.  
In the second place, you have the Distribution of this whole in its parts; This Sanctification is to be exercised in a threefold subject, your Spirit, Soul and Body; It is not Sanctification simply he prayeth for, but growing and increasing, that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in the Original, that it have all, that the lot (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a lot) what the condition of them doth require, what holiness is the spirits portion, the souls condition to have, that they are to partake of, but because this will never be gradually perfect in this life, though integrally it is, therefore he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without blame; Though the godly are not preserved without sin, yet they may without falls, such as may make them notoriously culpable and faulty before men, but because it is not enough for a time to be preserved, and then afterwards to be left to ourselves, for than we should quickly lick up our old vomit again, he therefore addeth, that this preservation should be even to the coming of Christ.  
Now that which I intent chiefly out of these words, is the Subject to be sanctified, and that not the two former (viz.) Spirit and Soul, of whose uncleanness we have largely treated already, but of the Body, which is last of all; Only it is necessary to speak a little to the explication of these three parts of man, how they differ, for commonly when the Scripture speaketh of man it enumerateth but two parts, the Soul and the Body, as Eccles. 12. 7. and in the creation of man, we have only two parts instanced in, which are his Soul and his Body; Because of this there have been various conjectures upon this place, for some have hence made three parts of man, his Body, his Soul, which they make to be the sensitive part of man, and his Spirit, which they make to be some part (as it were) flowing from the essence of God, and this they acknowledge immortal, but the soul and the body (they say) are mortal; And the ancient Heretics the Apollinarists might run to this refuge, who denied Christ to have any rational soul, but his Divine Nature, and his sensitive soul and body, do make upon Christ. The Manichees also affirmed two souls in men, the one rational that was good, and of God; The other evil, and the fountain of evil, the sensitive soul, coming from the Devil. Yea Cerda upon Tertul. (de anima lib. 3.) saith, not only Dydimus, but others of the ancients did incline to this opinion, that the Spirit was a distinct part in a man from soul and body, which opinion Austin opposed.  
Thus this Text hath favoured (as some think) that opinion of two souls in a man, his rational and sensitive, not in the Manichean way, but in a Philosophical way; and some learned men indeed have thought by holding two distinct souls, many inconveniences would be avoided, which are maintained in Philosophy, and also the conflict and combat that is between the flesh and the spirit, would be better explicated. But certainly the Scripture speaketh constantly of man, as having but one soul, What will it profit a man to win the whole world and lose his soul? not his souls, which chrysostom used as an argument to make man watchful to the salvation of it, saying, If thou hast lost one eye, thou hast another to help thee; if one arm, another to support thee, but if thou losest thy only soul, thou hast not another to be saved.  
Others therefore that they may avoid this inconvenience of holding three parts in a man, do by spirit understand the work of grace in a man; Thus the Greek Interpreters of old, and some learned men of late, but this doth not appear any ways probable, nor will the Context run smoothly, to make grace (as it were) a part of a man; neither is it coherent to pray, that God would preserve our grace, our soul and body, but rather grace in them; Therefore we take spirit and soul for the same real substance in a man, only diversified by its several operations. Lactantius calls it an inextrieable Question, Whether animus and anima be the same thing in man, meaning by anima, that whereby the body is enlivened; by animus that whereby we reason and understand, but there seemeth to be no such difficulty therein, the Scripture promiscuously calling it sometimes a soul, and sometimes a spirit. It's called the spirit in regard of the understanding and reason, as Ephes 4. 23. Be renewed in the spirit of your mind, and soul because of the affectionate part therein; so that the Apostle doth not mean two distinct parts in a man, but two distinct powers and offices in the same soul; You have a parallel expression Heb. 4. 12. where the word of God is said, To divide between soul and spirit, which afterwards is expressed by discerning the thoughts and intentions of the heart: Thus when Mary said, Luke 1. 46, 47. My soul doth magnify the Lord, and my spirit hath rejoiced in God; she meaneth the same part within her, only giveth it divers names.  
This being explained, whereas we see the Apostle praying for the sanctification of the body as well as the soul, it is plain, That it is unclean and sinful as well as the soul, else it did not need Sanctification. From whence observe,  
That the body of a man naturally is defiled and sinful; Sanctification extendeth adequately to our pollution: Seeing than it is required of man, that his body be holy, and he is to glorify God in that as well as in his soul, and this cannot be without the sanctification of it, it remaineth that our bodies are not only mortal but sinful; And indeed under the corruptibility of them, we do readily groan and mourn under the diseases, pains and aches of the body, but spiritual life is required to be humbled for the sins of the body.  
Object. And if you say, How can there be sin in the body, seeing that is not reasonable, all sin supposeth reason, now the body being void of that, it should seem that it is no more capable of sin, than bruit beasts are?  
Answ. To this it is answered, That the body is called sinful, not because sin is formally in it, for so it is in the soul, but because by it as an instrument sin is accomplished; The subjectum quod, or of denomination of sin, is the person man himself; The Principium quo formale, is the soul, the mind and will; The medium or instrumentum quo is the body, not that the body is only an instrument to the soul, for it is an essential part of man with the soul, as is further to be showed. Thus we truly call them sinful eyes, sinful tongues, because they do instrumentally accomplish the sinfulness of the heart; when the Apostle prayeth, That they might be sanctified wholly in spirit, soul and body, he prayeth for the reparation of God's Image again; Now when that was perfect in Adam, the spirit was immediately subject to God, the soul to the spirit, the body to the soul; So that what the spirit thought, the soul affected, and the body accomplished; but now this excellent harmony being dissolved, as the spirit is disobedient to God, the affections to the spirit, so also in the body to both, and thereby it becometh a copartner with the soul in sin, and therefore must be joined with it in eternal torments.   

SECT. III.  
Scripture Proof of the sinful pollution of the Body.  
THat the very body of a man is sinful and needeth sanctification, is plain from these Texts, 2 Cor. 7. 1. Having these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness; This is spoken to those also that are regenerated, none is perfect, they must be perfecting; As Apelles, when he drew his line would write faciebat in the Imperfect tense, not fecit, as if he had finished it, he would be still making it more exact; so should we be in our best holy duties, Amabam not amavi, credebane, not credidi, there remaineth a further compliment and fullness to be added to our best graces; Now this perfection is by cleansing of the flesh and spirit, that is the body and the soul. It is a great error among some Papists, that they hold the spirit and mind of a man free from original contagion, and therefore confine it only to the inferior bodily parts, but that hath sufficiently been confuted, yet we deny not but the bodily part of man is likewise greatly contaminated, and like an impure vessel defileth whatsoever cometh into it. The uncleanness of the body appeareth also from that command Rom. 12. 1. where the Apostle enjoineth, that we should present our bodies a living Sacrifice, holy and acceptable; So that whatsoever we do by our body it is to be holy and acceptable unto God: Now this exhortation was needless, if we did not naturally offer up our bodies a sacrifice to sin, and to the Devil: For merely a natural man serveth sin and the Devil with all the parts of his body: Therefore the Apostle speaking to persons converted, Rom. 7. 19 saith, As ye have yielded your members servants to uncleanness and to iniquity, so now yield your members servants to righteousness; Thy eye was once the Devils and sins, thy tongue was, thy ear was, by all these sin was constantly committed, so now have a sanctified body, an holy eye, a godly ear, an heavenly tongue, a pure body; And indeed we need not run for Texts of Scripture, experience doth abundantly confirm the preparedness and readiness of the body to all suitable and pleasing iniquity; Consider likewise that pregnant place, Heb. 10. 22. Let us draw near with a pure heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water; As the heart must be cleansed from all sins, that our consciences may condemn us for, so our bodies likewise must be washed with pure water; it is an allusive expression to the legal custom, which was for all before they drew nigh to the service of God, to sprinkle themselves with pure water, to take off the legal uncleanness of the body; And thus we must still in a spiritual way, that so the body may be fitted for God's service: As it is said of Christ, Heb. 10. 5. A body thou hast prepared for me, because the Spirit of God did so purify that corpulent mass, of which Christ's body was made, that being without all sin, he was thereby fitted for the work of a Mediator; For as for the Socinian Interpretation, who would apply it to Christ's body, made immortal and glorious, as if it were to be understood of Christ entering into Heaven, the Context doth evidently confute it, that which the Apostle, following the Septuaginnt in the original, calleth, Preparing the body, out of which it is alleged, Ps. 40. 6. It is, my ears hast thou opened, aliuding to the Jewish custom, who when a servant would not leave his Master, his ears were to be boared, and so he was to continue for ever with him; The ears were boared, because they are the instrument of hearing and obedience, and thereby was signified, that he would diligently hearken to his Master's commands: Thus it was with Christ, his ears were opened, his whole body prepared to do the will of God; Now as it was thus with Christ, so in some respect it must be with us; God must prepare and fit a body for us, till grace sanctify and polish it, there is no readiness to any holy duty, The seeing eye, and the hearing ear, God is said to make both, Prov. 20. 12. By these instances out of Scripture, you see what a Leprosy of sin hath spread over the body as well as the soul: Oh that therefore we were sensible of these sinful bodies that are such clogs to us, such burdens to us in the way to Heaven! But let us proceed to show the sinfulness thereof in particulars.   

SECT. IV.  
The Sinfulness of the Body discovered in particulars.  

¶. 1.  
It is not now Instrumental and serviceable to the Soul in holy Approaches to God, but is a clog and burden.  
FIrst, The Body is not now instrumental and serviceable to the soul in holy approaches to God, but is a clog and burden; whereas to Adam abiding in the state of innocency, the body was exceeding useful to glorify God with. The body was as wings to the soul, or as wheels to the chariot, though weighty in themselves, yet they do ableviate and help to motion: They are both Onera and adjumenta, oneranda exonerant: Thus did the body to Adam's soul, but now such is the usefulness, yet the hindrance of the body to the souls operations, that the very Heathens have complained of it, call it Carcer animae, and Sepulchrum animae, the prison of the soul, the very grave of the soul, as if the soul were buried in the body: How much more may Christianity complain of this weight of the body, while it is to run its race to Heaven. Mezenius is noted for a cruel fact of binding dead bodies to live men, that so by the noisome stink of those carcases the men tied to them might at last die a miserable death; Truly by this may be represented original sin not fully purged away by sanctification; The godly do complain of this body of sin, as a noisome carcase joined to them, and with Paul cry out, Wretched men that we are, who shall deliver us from this bondage?   

¶. 2.  
It doth positively affect and defile the Soul.  
SEcondly, The body's sinfulness doth not only appear thus privatively, in being not subservient and helpful to the soul, But it doth also positively affect and defile the soul; not by way of any phisical contact, for so a body cannot work upon a spirit, but by way of sympathy; for seeing the soul and body are two constituent part essentially of man, and the soul doth inform the body by an immediate union, hence it is that there is a mutual fellowship one with another, there is a mutual and reciprocal acting (as it were) upon one another; the soul greatly affected doth make a great change upon the body, and the body greatly distempered doth also make a wonderful change upon the mind, and if thereby man fall into madness and distractions, why not also into sin and pollutions of the mind: Thus the corrupt soul maketh the body more vile and the corrupt body maketh the soul more sinful, and so they do advance sin in a mutual circle of causality; Even as vapours cause clouds, and clouds again dislolving do make vapours; Thy sinful soul makes thy body more wicked, and thy sinful body heightens the impiety of thy soul.   

¶. 3.  
A man acts more according to the body and the inclinations thereof, than the mind with the Dictates thereof.  
THirdly, Herein is the pollution of the body manifested, In that a man doth act more according to the body and the inclinations thereof, than the mind with the dictates thereof; He is body rather than soul, for whereas in man's Creation, the soul had the dominion and the body was made only for the use of the soul, now this order is inverted by original sin, the body prevaileth over the soul, and the soul is enslaved to the propensities thereof; Even Aristotle said, that homo was magis sensus quam intellectus, more sense than understanding, and so more corporeal than spiritual; man is compounded of two parts, which do in their nature extraemly differ from each other; the body that is of dust and vile matter, and such materials God would have man form of even at first, he did not make man's body of some admirable, quintessential matter, as Philosophers say the heavens are made of, but of that which was most vile and contemptible, to teach man humility, even in his very original and most absolute, estate; now in being consistent thus of a body, he doth partake with beasts and agreeth with them; But the other part of man, is spiritual immaterial and immortal substance breathed at first into Adam by God himself, and herein he doth agree with Angels: According to these two constituent principles a man doth act, either according to the soul or the body. In the state of integrity his soul was predominant, he was like an Angel in this particular, but now since man is fallen, his body is principal and chief, and thereupon is become like the bruit bea●●, living and walking according to the inclinations and temptations of the body; This the Psalmist observed, Psal. 49. 12. Man being. in honour abideth not, he is like the beasts that perish; And vers. 20. man that is in honour and understandeth not, is like the beasts that perish; Here you see, that though a man be exalted to never so much glory and dignity in the world, yet if he understand not, if he doth not live according to the true principles of reason and grace, he is but like a beast, not only in that he perisheth like a beast, but also in that he liveth and walketh like one; Hence it is that the Scripture doth so often compare wicked men to beasts, to the Ass, to the Wolf, to the Dog and Swina, because they fall from the principles of a rational soul, and become like them in their operations: Thus evil men are said, 2 Tim. 2. 26. To be taken captive by the Devil at his will, or (as in the Greek) taken alive; As the hunter doth drive wild beasts into his nets and so taketh them alive; Thus are wicked men brought (as it were) willingly into the Devil's hands and are tame under him; and if so be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his will be referred to the Devil (as some do) than it showeth in what willing subjection they are in to Satan's lusts, but because it's not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it therefore relateth rather to the remote antecedent which is God, implying that it is by God's just judgement, that man is thus become a miserable slave, and doth the Devil's drudgery, even as we make beasts do our work. And thus it is with all men since the fall, they are not worthy the name of a man, therefore the whole body of wicked men are compared to the Serpent's seed, as if they were the offspring of such a poisonous creature rather than of man; yea doth not experience confirm this, take men without the work of grace, either internally sanctifying of them, or externally restraining of them; take them as left to their own natural principles, and having no more to walk by, what do you perceive in them more than a beast? Indeed their body is still upright, and so they differ from them, but in their life and manners they are conformable unto them; Oh that men would consider and lay this to heart, to be affected with this original sin that hath thus degraded us even from the honour (as it were) of a man! There doth not appear in us the actings and workings of a rational soul, we are as our body, and the inclinations thereof do carry us away.   

¶. 4.  
The Body by original Sin is made a Tempter, and a Seducer.  
FOurthly, The body by original sin, is made a tempter, and a seducer, it doth administer daily matter and occasion to sin; As the Devil is a tempter without, so the body is the tempter within; we are incited and drawn away to many bodily sins from the temptations thereof, hence we read in the Scripture that the word flesh is so often put for the sinful part of a man, and spirit for the regenerate part, and why is it called flesh, but because it is so intimately adhering to the body, and by the body so much iniquity and sinfulness is expressed: Thus sin is called our flesh, as if it were no longer a quality polluting of us, but our very bones and corporeal substance; There are several bodily sins which are bred (as it were) in this noisome pudddle of the body, as drunkenness, this is a bodily sin, and where this vice is accustomed unto, how greatly doth the body crave and importune for the accomplishing of it? this maketh repentance of it, and a through reformation so difficult, because it is now soaked (as it were) in the body; that as you see it is with the food we eat, while in the mouth or stomach it is with some ease exonerated, but when digested and by nourishment turned into the very parts of the body, than it cannot be separated: Thus when sins come to be incorporated into thee, when thy body is habituated to any vice, it requireth much prayer and agony, much humiliation and supplication, ere such a lust can be disposessed. Oh then bewail thy body, that is thus become an enemy to the soul, that is like a furnace sending forth continual sparks of fire: That as the tree by the moisture and softness thereof doth cause worms to breed in it which do at last destroy it. Thus out of thy body arise such lusts that will at last be thy eternal perdition: As drunkenness so uncleanness, this is also a lust of the body, this sin ariseth from it, and although that be very true which the Apostle saith, 1 Cor. 6. 18. That fornication and such uncleanness they are against the body, because the body is to be kept holy and pure it being the temple of the Holy Ghost: where a man is sanctified, yet take it as corrupted and polluted, so these lusts are very suitable and consonant to it; who can think then, that the body is such as at first Creation, such a ready instrument to much bodily wickedness, yea a tempter and a seducer? This is the Dalilah that doth so often plunge us into soul sins, there was no root of bitterness in man's body at first, but as it was with the ground, when cursed for man's sin, than it did naturally and of itself bring forth weeds and thorns, so doth the body thus defiled, it is now the continual nourisher, and fomenter of vice, we damn our souls to please our bodies, we are become slaves to our bodily pleasures and delights, though we know they are to the eternal perdition both of soul and body at last; nourish it we must, provide for it we must, yet we cannot nourish that, but sin also is thereby strengthened; Hence you have that holy Apostle himself much afraid of his body, that it may not rise up in rebellion against the work of grace, 1 Cor. 9 27. he useth two emphatical words to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I keep under my body, an allusion to those who did fight for masteries by way of exercise; so that when one did beat the other black and blue about the face (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is the countenance, and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) are those marks upon the face; Hence Hysichius rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an humiliation of the body) this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not to speak of those who read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) Corinth was well acquainted with these exercises of the body, and although there were five kinds of them, yet the Apostle instanceth in two only (viz.) of racers and of wrestlers, as being most suitable to his purpose. Now by this Metaphor the Apostle would teach us, what an enemy and adversary the body is to the soul, what snares it layeth for us, what great danger may arise to us from it alone; He doth not name his fight with the world and the Devil, though these be potent enemies, but the body only, because these adversaries cannot do us any hurt, till this domestical enemy and home-adversary do betray us; and as it signifieth, that the body is an enemy, so it declareth also with what austerity and mortification we are to observe our bodies, for they are like our beasts, if we take not their provender from them, they will quickly grow too unruly, as is implied in the next word. It is true, the Apostle doth not say, I kill my body, nor I mutilate my body, for that had been unlawful; neither doth this Text give any encouragement to those Popish Penances and Discipline they use to their bodies (although their learned men think this place alone to be enough to justify their flagellations, their whip and scourge of the body) but commands such an abstinence about our bodies, that thereby they may be the more prepared and useful for any spiritual duty, for such who live in bodily excess, they make their bodies a very noisome sink or dunghill to the soul; Hence the word is to be understood metaphorically, as Luke 18. 5. where it is applied to the importunate widow that troubled the Judge: And although the Apostle by the body doth chiefly mean the carnal and sinful part of a man, yet he nameth the body, because that, if not diligently watched unto and observed, will quickly produce many carnal lusts; The other Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I bring it into subjection; by this is denoted, That the body is like some rebellious and stubborn servant, or some pampered and untuly horse, which with much art and strength must be brought under: Thus also the body is, it is unruly and masterfull, it will prevail over the soul, and even overcome the workings of grace, if we do not carefully attend: As in deep mines there do sometimes arise such foggy vapours that put their light out who are digging there, and so endanger them if they do not diligently observe them: Lusts then and sins lie in the body (as it were) like fire in the slint, any temptation will draw them out: It was the speech of one, who (though sick) yet would not have the temptation come nigh him, saying, Auferte ignem adhuc enim paleas habeo; Take away the fire, for I have yet chaff within me: Thus if Paul be afraid of his body, if he fear himself lest temptations arise from thence, what should we do? if the Ram fear so, what should the Lamb do? as Austin upon this point; If the green tree thus fear burning, what should the dry one do? Though bodily sins are very many in number, so that it would be too tedious to reckon up all, yet I must not pass by one more, which the Apostle is so large in, and that is the sinfulness of the tongue, that is one part of the body, yet the Apostle saith, a world of evil is in that, how many worlds of evil are then in the whole man? James 1. 4, 5, 6, 7. The Apostle from his former council given, that they should not be many masters, that is, as some expound it, and that most probable, Do not affect to produce new opinions, and so to create many Disciples to follow you, as if you only found out this or that Doctrine; (Like that of our Saviour, Matth. 23. 10. And be ye not called Masters, for one is your Master even Christ,) and that they must depend upon your authority only; From this council (I say) he doth occasionally declare the evil and general wickedness of the tongue, because where there are contrary masters, and they hold contrary opinions, commonly these are maintained by them with much pride and arrogancy, with bitter censuring and condemning of one another: Therefore the Apostle doth fully inform us, what an instrument of evil the tongue is, that it setteth on fire the course of nature; It is from the tongue that houses, Towns, Cities, yea the whole world is set into combustion, and no wonder, for that is set on fire from Hell, that is, from the Devil, who by the corruption of man doth now reign and rule in him; yea it is so full of deadly poison, and such an unruly evil, that no man can tame it; From which expression Austin did well gather the necessity of God's grace, for the tongue only is so ready to evil one way or other, that without God's grace it cannot be tamed, and though nature hath given teeth, and lips, as so many bars to keep in the tongue, yet grace only must over rule it: As then the Physician by looking on the tongue doth discover the heat and disease of the body within, so by thy tongue, thy passionate tongue, thy unruly tongue, thy raging tongue, original sin which is in the whole man, is notoriously manifested; How quickly is the poison in the heart emptied into the tongue? Neither may you object, saying, That drunkenness, adultery, and evil bitter words are actual sins, and what is this to original? Yes, very much, as the fruit to the root, as the streams to the fountain; For were not the body thus originally polluted with the soul, the fruit would be then answerable to a pure and perfect root; And well may we discourse after this manner, seeing we have the Apostle a Precedent herein; for Rom. 3. 9, 10, 11, 12. having asserted both Jew and Gentile to be under sin, so that there is not one good of all mankind by nature; he demonstrateth this both by the soul-sinfulness and the body sinfulness, and that by actual impieties, Their throat is an open sepulchre, the poison of Asps is under their lips, their feet are swift to shed blood: Thus it is plain, that original sin lying latent in the heart of a man, is discovered by the actual impieties of the body, and all the parts of the body are one way or other executive of the fruit of this sin.   

¶. 5.  
It doth objectively occasion much sin to the Soul.  
FIfthly, The body is not only a tempter thus to sin, and so as Saul purposed about Michal, is become a snare to us, a worse evil than is in that imprecation, Let their table become a snare to them, for our body, which is so dear and so intimate, that is also become a snare, But then objectively it doth occasion much sin to the soul. In the former particular our bodies had some kind of efficiency and working in those sins, but here it is passive (as it were) an object that doth allure and draw out the soul inordinately to it, so that we mind the body, look to the body, provide for the body more than the soul; so that whereas the soul is far more excellent and worthy than the body; so that our thoughts and studies should be infinitely more zealous to save that then the body, yet till grace doth sanctify and life us up to the enjoyment of God, who doth not look after his body more than his soul, which yet is, as if (saith Chrysostom) a man should look to his house to see that be repaired, and that be in good order, but neglect his own self: The soul that is properly a man, the body is but his house, and a vile one also, is an house of clay; it is but a garment to the soul, and a ragged tottered one. Now it is good to take notice in what particulars our bodies are thus objectively a cause of sin to us. And  
First, It is evident in that diligent and thoughtful way of car we have about the feeding and clothing of it. Doth not our Saviour even to his very Disciples, prohibit this perplexing care, Matth. 6. 25. Take no thought for your life what ye shall eat, nor for your body what ye shall put on; but how faulty are we here, comparatively to our souls? we that have so many thoughts to provide for the body, how few have we about the soul? Is not the body well fed, when the soul is starved? Is not the body well clothed, when the soul is naked? How justly may thy soul cry out murder, murder, for thou art destroying and damning that every day? Will not thy soul witness against thee at the day of judgement, the body was taken care for, the body was looked to, but I was neglected? Will it not cry out in hell, Oh if I had been as diligently attended unto, as the body, I had not been roaring in these eternal torments.  
The second particular, wherein the body doth objectively and occasionally tempt the soul to sin, is about the adorning and trimming of it, not only the care to provide for it, but the curiosity to adorn it doth provoke the soul to much sinni. And whereas our very garments should put us in constant mind of our original pollution (for there was no shame uponnakedness till that first transgression) and thereby greatly humble us; we now grow proud and vain from the very effect of the first disobedience: Every morning we put on our garments, we should remember our original sin; The body before sin was not exposed to any danger by cold and other damages, neither was the nakedness thereof any cause of blushing, but all this and more also is the fruit of the first sin, and if so, how inexcusable is it, to be curious and diligent in trimming up, and adorning our bodies by those very garments, the thoughts whereof should greatly debase us, but this is not all; The great attendance to the glory of the body doth wholly take off from the care of the soul; How happy were it, if persons did take as much pains to have their souls clothed with the robes of righteousness, to have them washed and cleansed from all filth, as they do about their bodies, one spot, one wrinkle in the garment is presently spied out, when the soul at the same time, though full of loathsomeness, is altogether neglected, as if our souls were for our bodies, and not our bodies for our souls. The Platonists indeed had such high thoughts of the soul, and so low of the body, that their opinion was, Anima est homo, the soul is the man, they made the body but a mere instrument, as the Ship is to the pilot, or musical instruments to an Artificer; This is not true in Philosophy, though in a moral sense it may have some affinity with truth, but if we do regard the affections and actions of all by nature, we may rather say, The body 〈◊〉 man; Yea the Apostle goeth higher, he maketh it some men's God, Phil. 3. 19 Whose belly is their God, Why their God? Because all they look at in Religion, all they mind is only to satisfy that. The Monk's belly in Luther's time was their god; When then a man liveth his natural, civil and religious life only to have his belly satisfied, this man maketh his belly his god. And again, there are persons, whose backs are their god; For never did Heathens or Papists bestow more cost upon their Idols and Images to make them glorious, than they do on their backs, little remembering that we came naked into the world, and that we shall not carry any thing out with us; If this care were for soul-ornaments, if thou didst spend as much time in prayer to God and reading the Scriptures, whereby thy soul might be made comely and beautiful, as thou dost about thy body, this would prove more comfortable; If thou didst as often look into the glass of God's word, to find out every sin thou dost commit, and to reform it, as thou dost into the material glass to behold thy countenance, and to amend the defilements there, thou wouldst find that the hours and day so spent will never grieve thee, whereas upon the review of thy life spent in this world, thou wilt at the day of judgement cry out of, and bewail all those hours, all that time in unnecessary adorning of the body; The Apostle giveth an excellent exhortation, 1 Pet. 3. 3, Whose adorning let it not be of plating the hair, or of wearing of gold— but let it be the hidden men of the heart, in that which is not corruptible, The Apostle doth not there simply and absolutely forbid the wearing of gold in such who by their places and calling may do it, for Isaac gave Reb●ccah earings of gold; but he speaketh comparatively, rather look to the adorning of the soul, then of the body, spend more time about one than the other. It is a known History of that Pambo, who seeing a woman very industriously trimming herself to please that man with whom she intended naughtiness, wept thereupon, because he could not be as careful to dress up his soul in such a posture as to please God: Oh then look to thy body hereafter; Let it not steal so much time from thee, as thereby to neglect thy soul, and to lose those opportunities thou mayest have of humbling thyself before God  
Thirdly, The body doth objectively draw out sin from the soul, In that the fear of any danger to that, especially the death thereof, will make us damn our souls and greatly offend God, which doth plainly discover, that our bodies are more to us, than God or heaven, or our souls are: Therefore we have our Saviour pressing his Disciples against this fear, if fear about hurt to the body may ensnare the godly, and keep them from their duty, no wonder if it totally prevail with the natural man. Mat. 10. 28. Luk. 12. 4. I say to you may friends, fear not them which can kill the body only but fear him who can cast both body and soul into hell; But what Apostasies, what sad perfidiousness in religion hath this love to the body caused? the inordinate fear of the death thereof hath made many men wound and damn their souls: Times then of dangers and persecutions do abundantly discover how inordinate men are in their love to their bodies, looking upon bodily death worse than eternal damnation in hell; although our Saviour hath spoken so expressly, What will it profit a man to gain the whole world and lose his own soul, Mark 8. 36. It is the Scriptures command that we should glorify God in soul and body which are Gods, our body is Gods, that is bought with a price as well as your soul, so that it ought to be our study how we should glorify God by our eyes, by our ears, by our tongues: It is not enough to say thou hast a good heart and an honest heart if thou hast a sinful body; now though there be many ways wherein we may glorify God by our bodies, yet there is none so signal and eminent as when we do willingly at the call of God give our bodies to be disgraced, tormented and killed for his sake, than God saith to thee, as he did to Abraham upon his willingness to offer up his son Isaac, Now I know thou lovest me; Thus you have Paul professing, Gal. 6. 17. I bear in my body the marks of the Lords Jesus, The Greek word signifieth such marks of ignominy as they did use to their servants, or fugitives, or evil doers, now though in the eyes of the world such were reproachful, yet Paul gloryed in them, and therefore he giveth this as a reason why none should trouble and molest him in the work of the Ministry this aught to be a demonstration to them of his sincerity, and that he seeketh not himself, but Christ, hence also he saith, Phil. 1. 20. Christ shall be magnified in his body, whether by life or by death. By this it is evident that we owe our bodies to Christ as well as our souls, and that any fear to suffer in them for his sake argueth we love our bodies more than his glory.   

¶. 6.  
The Body's indisposition to any service of God, a Demonstration of its original Pollution.  
BUt let us proceed to another particular wherein the original pollution of the body may be manifested, and that is by the indisposition that is in the body to any service for God, though it may be the soul is willing and desirous. The drowsiness, dulness and sleepiness of the body doth many times cause the soul to be very unfit for any approaches unto God; Our Saviour observed this even in his very Disciples, when he said, The Spirit is willing, but the flesh is weak, Matth. 26. 41. when our Saviour was in those great agonies, making earnest prayer unto God, and commanding his Disciples To watch and pray, that they might not enter into temptation, yet they were heavy and dull, and therefore were twice reproved for their sleep; and this sleepiness of theirs, was at that time, when (if ever) they should have been throughly awakened; but thus it falleth out often, that in those duties, and at those times, when we ought most to watch and attend, then commonly the body is most heavy and dull; Hence is that drowsiness and sleepiness while the Word is preached, whereas at thy meals, or at thy recreations, and in worldly businesses there is no such dulness falleth upon thee; This ariseth partly from the soul, and partly from the body; The soul that is not spiritual and heavenly, therefore it doth not with delight and joy approach unto God, and then the body is like an instrument out of tune, as earth is the most predominant element in it, so it is a clog and a burden to the soul; Therefore bewail thy natural condition herein; Adam's body was expedite and ready, he found no indisposition in his body to serve the Lord, but how often, even when the heart desireth it, yet is thy body a weight and trouble to thee. Nazianzen doth excellently bewail this, How I am joined to this body, I know not (saith he) how at the same time I should be the Image of God, and roll in this dirt (so he calleth the body)— It is a kind enemy, a deceitful friend, How strange is this conjunction, Quod vereor amplector, quod amo perhorresco? Doth not God suffer this wrestling of the body with the soul to humble us, that we may understand that we are noble or base, heavenly or earthly, as we propend to either of these. (Orat. de pauperum curâ) This should also make thee earnestly long for the coming of Christ, when all this bodily sinfulness shall be done away: Oh what a blessed change will there then be of this vile, heavy, dull and indisposed body, to an immortal, glorious and spiritual body, than there will be no more complaints of this body of thine, then that will cause no jar or disturbance in the glorious service of God.   

¶. 7.  
How easily the Body is moved and stirred by the passions and affections thereof.  
FOurthly, The body is from the original defiled, in that it is easily and readily moved and stirred by the passios and affections thereof. It cannot be denied but that Heathens and Heretics have declamed against, and reviled the body of man, (as appeareth by Tertul de Resurrect. Carmi.) as if it were an evil substance made from some evil principle, hence it is written of Piotinus the great Platenist, that he was ashamed his soul was in a body, and therefore would by no means yield to have the picture of it drawn, neither would he regard parents, or kindred, or country, because his body was from them; but we proceed not upon these men's account we follow the Scripture-light, and by that we see the body consociated with the soul in evil, whereof this of the passions is not the least. The passions they are seated in the sensitive and material part of a man, and therefore have an immediate operation upon the body, being therefore called passions, because they make the body to suffer, they work a corporal alteration: Hence anger is defined from its effect, an ebullition or bubbling forth of blood about the heart; and thus grief, because it is so immediately seated in the body, is therefore said to be rottenness to the bones, and it is said to work death, 2 Cor. 7. 10. But it was not thus with the body from the beginning, Adam indeed had such passions as do suppose good in the object, such as love and delight, though they were bounded and did not transgress their limits, but then he was not capable of those passions which do suppose evil and hurt, as anger, fear and grief, for these would have repugned the blessed estate he was created in; but since original sin hath made this violent breach upon the whole man, the body is become the foaming and unquiet sea, while tempests and storms blow upon it, How quickly do these passions of love, anger, fear and grief put the whole body out of all order? So that it is not fit to hear, to pray, to do any service for God; when we are to pray, we are to life up our hands without wrath, 1. Tim. 6. 8. and so without any other inordinate motion, for these make an earthquake (as it were) in the body; These are like a rushing wind and fire, but not such as the holy Ghost will appear in; We may therefore lie down and roll ourselves upon the ground with shame and confusion, considering what an unquiet, restless and disturbed instrument to the soul, our body is now become, sometimes anger that set it on fire, sometimes sorrow that is ready to drown it; Even as we read, Matth. 17. 15. the poor lunatic person vexed with the Devil, he did ofttimes fall into the fire, and oft into the water two contrary elements, but dangerous: Thus where passions do reign in the body; They oft fall into the fire of anger, and then as oft into the water of grief and sorrow; so that thy body is moulded according to thy passion, even as iron heated appeareth no longer iron but fire. Surely the experience of this should grieve thee, and break thy very heart; How many tempests and storms do arise in thy body daily; What whirlwinds of passions do carry thee away violently from reason and grace: Oh remember this was not in the state of innocency, neither will it be in the state of glory. Therefore be so far from being proud of the beauty or strength of thy body, that the very thoughts of thy body, as now vitiated by original sin may justly humble thee; and though Plotinus the Platonist (as you heard) was justly to be reproved for the hatred of his body, proceeding upon evil principles, yet Austin commendeth the modesty and humility of Paulinus, for when Sulpictius Severus sent to him to have his Image or Picture, Paulinus refused it, and that because of the pollution upon it by original sin, and that the Image of God was now lost,— Erube copingere quod sum, non audeo pingere quod non sum— Durat enim mihi illud prime Adam virus paternum quo universitatem generis sui pater praevaricatus infecit; Thus he being ashamed to give the picture of his body, because contamnated by original pollution.   

¶. 8.  
The Body when sanctified is become no less glorious than the Temple of the holy Ghost.  
FIfthly, Even the very body of a man, when sanctified, it become no less glorious than to be the Temple of the holy Ghost, which doth demonstrate, that till a man be regenerated it is not such a Temple, but a dunghill or sty, wherein swinish lusts, yea and the Devils themselves do reside, as in their proper habitation. It is necessary to take notice of several things relating to the body, which the Apostle mentioneth, 1 Cor. 6. 13, 15, 19 For having there spoken briefly to the disputes that were then very prevalent about meats, the using or not using of our liberty therein, he giveth this remarkable reason against too much fervency in debate thereof, because God shall destroy both belly and meats; These were corruptible things, and were but for a temporary use, and therefore their hearts should be more attentive to those things which are of eternal consequence, A necessary truth to moderate our spirits in disputes of that nature. Having done this, being to aggravate the sin of fornication, which was then generally thought either no sin, or very venial, he bringeth in some arguments that being general make against any sinfulness of the body as well as uncleanness; As 1. The body is for the Lord (that is Christ) and the Lord for the body; our body is intentionally not for any sin, but the Lord Christ, and he demands it as a body dedicated to him; How powerful should this reason be to make us watch against any bodily pollution whatsoever? 2. He argueth, Know ye not that your bodies are the members of Christ? Know ye not? He supposeth that this aught to be; If it were an undoubted received truth, That our bodies when regenerated do become members to Christ their Head; and if so, Shall I take the members of Christ and make them the members of an harlot? God forbid; He apprehendeth matter of trembling and abomination at such a thing, and this holds of every bodily sin, Shall I take the eye of Christ, the ear of Christ, the tongue of Christ, and employ it in any lusts or passions? God forbid. And at the 19th verse he goeth yet higher, with a Know ye not again, that your bodies are the temple of the holy Ghost, which is in you, and which ye have of God? This doth denote an holy dedication of the body to God; So that every sin committed in the body hath a sacrilege in it, with what purity, reverence and sobriety should we use our bodies, thus it ought to be; but take a man in his natural condition, there is his whole body set apart to the Devils work, all the parts thereof are to fulfil the lusts of the flesh; but when a man is regenerated there doth become an intimate and unspeakable conjunction, not only of our souls, but our bodies also with Christ's body; so that he doth say, We are bone of his bone, and flesh of his flesh, but the body naturally is far from any such mystical conjunction with Christ.  
Lastly, The pollution of the body from the womb is seen, in regard of the senses of the body, which are the most noble parts thereof. They are the windows or gates to let in all wickedness; The greatest part of our impiety entereth into the heart by the bodily senses; The subordinate end of the senses were to be a preservation to the body, and to maintain the natural life thereof; but the principal and chief end was to be instrumental to the salvation of the soul: God gave us eyes and ears chiefly thereby to glorify him, and to help forward the salvation of ourselves; but how greatly are the bodily senses fallen from this principal end, Rev. 2. 7. and in many other places we have that expression, He that hath an ear to hear, let him hear; no man hath an ear to hear till God open it; and by that phrase is denoted, that the ear is principally for this use, to hearken to what God saith, and therefore Rom. 10. Faith is said to come by hearing; Thy ear is not given thee to hear stories and merry jests, chiefly for commerce with men, but to hearken what God out of his Word saith to thee; And so for the eyes, they are not to behold wanton objects, or to take delight in sights, but to behold the creatures, that thereby God may be glorified; Therefore our eyes, our ears need God's grace to sanctify them and prepare them for any heavenly duty, Prov. 20. 12. The hearing ear and seeing eye, the Lord hath made even both of them.  
Let the Use be even to amaze and astonish thee with the thoughts of this universal pollution upon thee, the soul in all the parts thereof, the body in all the members thereof; Nothing clean and pure, but all over leprous and ulcerous, How canst thou any longer delight and put confidence in thyself? Why dost thou not with Job sit abhorring of thyself, and his indeed were ulcers of the body only, and they were a disease, but not sin, whereas thou art all over in soul and body thus defiled, and that in a proper sinful way? Oh that the Spirit of God would convince all of this sin! The Prophet Isaiah was to cry, All flesh is grass, and the floorer thereof fadeth away to prepare for Christ, but in that was chiefly comprehended, All flesh is sin, and the fruit thereof damnation: What though this be harsh and unpleasing to flesh and blood? What though many erroneous spirits deny it, or extenuate it, yet seeing the Scripture is so clear and evident, with which every man that hath experience of his own heart, doth also willingly concur? Believe it seriously and humble yourselves deeply, think not transient and superficial thoughts will prevail, as the weighnness of the matter doth require; If ever thy heart can be broken and softened, let it be discovered here, rise with the thoughts of it, walk with the thoughts of it, and leave it not, till thou find the belief thereof drive thee out of thyself with fear and trembling, finding no rest till thou art interessed in Christ.     

CHAP. VIII.  
Of the Subject of Predication; Showing that every one of Mankind (Christ only excepted) is involved in this common sin and misery.  

SECT. I.  
The Text opened and vindicated.  LUKE 1. 35. Therefore also that holy thing, which shall be born of thee, shall be called the Son of God. 
WE have at large (though not according to the desert thereof) described and amplified the subject of original sin, wherein it is seated. By which it appeareth, that man all over is become corrupted, both the totus homo, and the totum hominus, the whole man, and the whole of man. The next thing to be considered is the omnis homo, or the Subject of predication, as Divines call it; The former being called the Subject of Inhesion.  
Our work then is to show, That Christ only excepted, every one of mankind is involved in this common sin and misery, there is none that can plead any exemption from it; For seeing it is made the peculiar privilege of Christ to be so born, because conceived after a miraculous manner, it therefore necessarily followeth, that all others are comprehended under this guilt; Though you may see some men from the youth up, less vicious than others, more ingenuous and civil than others, yet even these are by nature all over sinful; so that there is no such thing as a natural probity and goodness, of which the Socinians dispute, as in time is to be showed; That it is the prerogative of Christ only to be freed not only from all actual sin, but also original and birth-sin is evident by this Text, which containeth an answer of the Angel Gabriel to the Virgin Mary, who with some trouble and amazement had questioned, how she should conceive a Son, who knew not a man? The Angel's answer consisteth in the information of the manner, how it shall be, and the consequent issue, and event thereof; The Manner is expressed in the efficient cause, and his efficacy. The Efficient cause is said to be the holy Ghost, and the power of the Highest. A person not the virtue only of God, as the Socinians blaspheme, as appeareth ●n that we are baptised into the name of the holy Ghost, who is reckoned one of the three with the Father and Son, as also by the personal operations and characters attributed to him, which cannot be eluded with the figure of a Proso- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as some endeavour: It is true, The works of God ad extra, are common to all the three Persons, yet there is a peculiar order and appropriation, and therefore the preparing and forming of Christ's body out of the Virgin Mary, is peculiarly ascribed unto the holy Ghost.  
The Efficacy is set down in two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to be understood of the operation of the holy Ghost, not his essence, for that is every where; The like expression, though to another purpose is Acts 1. 8.  
The second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concerning which there is more difficulty; The word in the New Testament is applied to a Cloud covering a man, with a Dative Case, though Favorinus and Stephanus make it to have usually an Accusative, Matth. 17. 5. Mark 9 7. and Acts 5. 15. such an overshadowing, as they expected virtue and efficacy thereby; So Heysichius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the Old Testament by the Septnagint it is often rendreed for defence and protection, because in these hot Countries the shadows of trees were a great preservation against the extreme scorchings of heat; And in this sense rather than in any other, we take the word in the Text, that the holy Ghost should protect and defend her, not only in the enabling of her against nature to conceive without a man, but also against all accusations and dangers she was to be exposed unto by this means; Thus Virgil used the word, Et magnum Reginae nomen obumbrat. Others which may be additional to the former, render it, The holy Ghost shall fill her with glory, therefore she is said to be highly favoured; And thus also among Poets the word is said to be used, Olympiacis umbratur tempora ramis, Stat. Some make it to be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if the meaning were the holy Ghost should (as it were) portray and draw the lineaments of the body Others make it an allusion to the hen, which by covering her egg, doth by the heat thereof produce a live young one, to which also the Scripture is said to allude, Genes. 1. 2. when it is said, The Spirit moved (or was incumbent) as the water; Thus by the power of the holy Ghost in an unspeakable manner, the body of Christ was form of the mass, and fleshly substance administered by the Virgin Mary; But this we are to take heed of, lest the mind of man should apprehend any indecent thing in this great mystery; Therefore Smalcius the Socinian, his assertion is to be rejected with great abomination, that feared not to affirm, That by this expression is secretly and modestly implied the work of the holy Ghost, as supplying the place of a man, his blasphemous and abominable expressions, I shall not relate (Smal. refut. Smigl. cap. 17, 18, 19) We shall then keep to the first interpretation understanding it of Help and Protection in this wonderful work.  
The second particular is the consequent and event thereof, which is expressed;  
1. By note of Inference.  
2. The Subject. And  
3. The Predicate.  
The Subject is, That holy thing which shall be born of thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Present for the Future, though some apply it not so properly to the conceiving, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so Christ is called; the Neuter gender is emphatical, for though it be sometimes put for the Masculine, as 1 John 5. 4. yet here it is emphatical to show the extensiveness of Christ's holiness, that he is all over holy, having not the least spot of sin, and that not only as God, for so he is essentially and infinitely holy, nor only by the personal Union with the Godhead, but in his humane Nature, both originally having no natural sin in him, and habitually and also actually, in which sense he is every way holy.  
The Predicate is, He shall be called the Son of God, that is, he shall be indeed so, and also famously and publicly declared to be so. And  
Lastly, There is the note of Inference, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore also. At this the Socinians greatly catch, for they denying Christ to be the Son of God by eternal generation, say, That he is called the Son of God for many other Reasons, whereof one is gradual to another; so that he was not completely the Son of God, till after his Resurrection, when he was endowed with that glorious power God had given him, sitting down at the right hand of God.  
Now the first reason, why Christ is called the Son of God, is (say they) not because of any eternal generation from the Father, as if he had been God before he was man from all eternity, but from this miraculous and wonderful production in time; And they affirm, Nothing can be plainer, because when he had said, The holy Ghost should over shadow her, then is added, Therefore he should be called the Son of God. The Remonstrants they do (or at least seem to do) hold Christ to be the Son of God by eternal generation, 
Apol. Confess. c. de Trin.  and also to be called so for other causes also, as (viz.) by this miraculous production; And it may not be denied but Maldonate the Papist doth plead for this, as the reason in the Text, why he should be called the Son of God: So that (saith he) if Christ had been a pure man, yet by this miraculous production, he would have been made the Son of God. But Gontzen his fellow Jesuit doth answer his reason; Zanchy also is too liberal in this point, acknowledging that Christ is here to be called the Son of God, because of this miraculous communication of an humane being to him. But his is no ways to be received, for the note of inference is not from the holy Ghosts overshadowing, as a cause of his filiation, but as from the sign; It is (I say) an argument not from the cause, but the sign; so that the meaning is, This extraordinary way of conceiving without a man, is a sign that he is the true God, who was before promised by the Prophet Isaiah, Chap. 9 That a Virgin should conceive, and his Name should be called Immanuel, God with us; For that there is a respect to that Prophecy, appeareth plainly by Mat. 1. 23. And indeed it must needs be so, for Christ is never called the Son of God, because born of a woman, though in a miraculous manner, but the Son of man always; And if this Exposition should be granted, Christ would have two filiations, one as whereby he was made the Son of God, and another as whereby he was made the Son of man. It is also absurd to say, Christ may be called the Son of God for several causes, when there is one true and proper one, he that is a Son by natural generation, cannot be by Adoption, or any other adventitious cause.  
Again, That particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is urged both of old and late, That also which is born of thee, etc. implying, that he had no other being, though now he assumed this.  
Thus you have the Text vindicated, only one thing more is to be observed, the expression used by the Angel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Which shall be born of thee, doth fully demonstrate, That Christ had a body framed by the holy Ghost of the substance of the Virgin Mary, that he had not a fantastical body, neither did he bring a body from Heaven, and so pass through the Virgin Mary, as some of old and late have dreamt; Therefore Martion who denied the true body of Christ, and thereby also his Conception and Nativity, did wholly evade this Chapter of Luke, and would not receive it as Canonical, being called by Tertullian, Must ponticus, because of his corroding and gnawing out of Scripture, as he pleased, when he saw any place make against him. The words thus explained, Observe  
That Christ only is born holy, and that all the rest of mankind is polluted with sin. It is a saying, Exceptio format regulam, if then Christ be exempted, so that it is his peculiar privilege, then certainly all the rest are included: As there are some, who make all men pure by nature; So some have blasphemously vented, That Christ had original sin: Yea a Remonstrant writeth, That the humane nature of Christ had that fight and conflict in it which is between the reason and the appetite, which we say must necessarily be sin. The Socinians they affirm, That Christ had a holy of sin, but then by sin they mean only infirmities and weaknesses, not that which is truly so, for this alleging, Heb. 7. 27. Heb. 9 28. The true meaning whereof we shall give anon, But with Christians we need not long to insist upon the proof of this, That Christ was without all sin, either original or actual, typified therein by the High Priest in the Law, who had this written upon him, Holiness to the Lord, and therefore he is not only holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that sanctifieth and maketh us holy by his blood; And therefore the Apostle demonstrateth his preeminency above all the Priests of the Law, That they were to offer for their own sins as well as for the sins of the people, but so it was not with him, if he had had sin in him, he could not have been our Saviour, but he would have needed a Saviour himself; yea Dan. 9 24. he is called Sanctum sanctorum, the Holy of holies, or most holy: And to this truth the Scripture speaketh clearly, not only when it saith, That be knew no sin, and that no guile was found in his mouth, which happily might be thought to be limited only to actual sin, (but also as to the original and radical evil of man's nature,) that though he be a man of like nature with us, yet sin is still exempted, Rom. 8. 3. He sent his own Son in the likeness of sinful flesh, not in the likeness of the flesh, for he had our true flesh upon him, but in the likeness of sinful flesh, he had not the sin of our nature, though he had the nature itself: As the brazen Serpent was like a Serpent, but it had not the poison and venom of a Serpent; And certainly speaking this as the peculiar commendation of the Son of God sent into the world, it plainly evidenceth that all other are indeed sinful flesh, and not only in the likeness of it; Now he is said to be in the likeness of sinful flesh, because he was subject to misery and death, which is the reward due to sinners; We have likewise a comfortable place, Heb. 4. 15. for Christ's holiness is the foundation of all our consolation; This is that which we must rest upon under the accusation of the Law, under the strict demands of justice, when God shall require, that righteousness we once had or call for that purity, which the Law doth command, our support is this, though we have not a perfect holiness, yet Christ our Highpriest and Surety hath; and to this end is that place, when the Apostle had showed, we had an High Priest who was touched compassionately with a sense and feeling of all our infirmities, and that he was tempted in all things like unto us, he addeth, but without sin; That temptation is not meant of enticing to sin, but it is as much as exercise and affliction, he was subject unto the common miseries of man's nature; yea the Apostle meaneth more, not only the substance of man's nature, but the affections and qualities thereof, he had grief and fear upon him, only all these were without sin; And this is to be our comfort, that in all the miseries, all the oppositions he conflicted with; yea in all those soul-affections and agonies, even when he cried out, My God, my God, why hast thou forsaken me? yet still there was no sin, now all this was for us, we needed a Saviour that could in an holy manner work out our redemption for us; So that it is not our inherent holiness, but Christ's holiness that we must trust to, when we have to do with God. We have the Apostle also again considering this property of our Highpriest, because it is so useful, Heb. 7. 26. It behoved us to have such an Highpriest, who is holy, harmless, undefiled separate from sinners, How many glorious properties are here? The Socinians (Schlitingius in locum.) would apply this to Christ's condition in Heaven, his immortality and glory there, expounding this holiness and harmlesness not in respect of grace inherent, but freedom from infirmities and miseries, because it is added, Made higher than the Heavens; But these properties do belong to him while on earth, with relation to what he shall have hereafter, for that showeth Christ is above Angels, and that no Angel could be our Mediator; Now those several properties in Christ signify the same thing, only the last is very emphatical, Separate from sinners, not that he was not among sinners, while he was in the world, but this showeth, that he was segregated, or divided from all men in respect of the sin of their natures, though he communicated with them in their natures; and therefore, though happily some High-priests, as Aaron might be holy and unblameable, yet none of them was separate from sinners. These places may abundantly confirm this fundamental Article, That Christ only was pure from original sin, and that all those who deny original sin, make Christ to have no privilege in this respect, but that we are all alike, pure in respect of nature; Well then, How shall we understand those places, Heb. 7. 27. where it is said, Christ needed not to sacrifice first for his own sins, and then for the peoples, for this he did once, when he offered up himself? The Socinian Expositor Sci●laingius maketh this to relate to both the particulars going before, He offered up himself once for his own sins, and for the people, and at the first sight it would seem so. But you must know that the later clause (viz.) This he did once, doth relate to the last passage only, He once offered himself for the sins of the people, for if it should be connected with the other passage, it would be contradictory to the Apostles scope, which is to show, that he was separate from sinners, and therefore had no cause to offer for any of his own. The other Text is, Heb. 9 28. where it is said, Christ shall appear the second time without sin, which might seem to imply, that he had sin in the first coming; but the Text doth not speak of any sin of his own inherent in him, but of ours which was laid upon him, as the Apostle saith, He who knew no sin became sin, 2 Cor. 5. 21. And indeed to say with the Socinian, That Christ offered for his own sins, that is, his bodily infirmities, is a most absurd expression, for all Sacrifices were for sin properly so, or legally, and in a typical sense, not for what was a mere affliction or bodily misery; So that from these things we may undoubtedly conclude, That Christ and Christ only of all mankind, is not polluted with this original contagion.  
Let the Use then be to humble every one under this truth, thou hearest none is free; Therefore let every one say, I am the man that am by nature the child of wrath; I am the man that was conceived and born in iniquity; This particular appropriation should astonish and amaze thee; In thy breast hath the spawn of all evil, there is a fountain of all impiety; What miserable objects are those persons who have cancers and wolves breeding in their breasts, that live to see themselves dead (as it were) that do behold themselves as so many carcases, yet thy condition is far more miserable, who hast this original sin consuming soul and body also; Think not that any greatness of birth or nobility doth deliver thee from this universal pollution, as sure as thou art a man so surely a polluted and sinful one.   

SECT. II.  
CHrist (we heard) had this peculiar prerogative alone to be the holy one, the contrary in the Text is true of every one born in a natural way; To every mother, we may say, that unholy thing which shall be born of thee, shall be called the child of the Devil, for it is by nature the child of wrath, only it may seem difficult to give the reason why he is exempted; for seeing he is a man ejusdem speciei of the same nature with us, and though he had his humane nature in an extraordinary manner by the over-shadowing of the Holy Ghost, yet that doth not hinder but he is a man as well as we are: Even as Adam was made a man after a different manner from his posterity, they by generation but he by wonderful production out of the earth in respect of his body, yet we are men of the same kind with him; seeing then Christ was a man though he had a different original from us, will not that necessarily involve him in Adam's sin? And if it be said that the power of the Holy Ghost sanctified that corpulent mass of which Christ's body did consist, that may happily free him from original inherent sin, but how can it from original imputed sin? Must not Christ be said to sin in Adam though he had no inherent defilement because he was a man? yea the Scripture doth not only make him a man, but calleth him the seed of David and of Abraham, that he came out of their loins, and which is more, Luke reckoning the genealogy of Christ by his humane nature doth carry it up to Adam making him the son of Adam, and if the son of Adam how could he not but sin in Adam by imputation, though he had none by inhesion. This consideration hath so much strength, that Bellarmine though he is laborious to prove that the Virgin Mary was exempted from original inherent sin, that she had an immaculate conception, yet be confesseth she had original imputed sin that she sinned in Adam, because she was in Adam.  
To answer then this Objection about Christ. The Arminians (as you heard) glory in their invention of Arminius, as if he only had found out the true answer to this, and not the Reformed Divines; The reason (saith he) of Christ's immunity from all sin by Adam, was because Christ had his being not by virtue of that original blessing, Increase and multiply, but by a special promise made after Adam's fall; so that Christ's being is not supposed till Adam had fallen, and then upon a special promise (viz.) The seed of the woman to bruise the head of the Serpent, Gen. 3. 15. Christ is to become man; Thus Christ could not be any way included in him. This hath some truth in it though the answer be not every way cogent; for Isaac was born (as we argued formerly) by a special promise, there being no possibility for his existence in a natural way, yet he was born in original sin; and although to me it seemeth most consonant to Scripture, that Christ would not have been made man, unless Adam had fallen, because the end of his coming into the flesh is said to be a Saviour and a Redeemer; yet there are men of great learning that hold, Christ would have been made man howsoever, though Adam had stood, and to such this reason would be of no great validity. But it must be confessed, that Christ could not be included in Adam, for the Scripture maketh him a public person, and head to believers as Adam was to all men; hence he is called the second Adam, so that Christ was a public person and head as well as Adam, and one public person especially in an opposite way could not be represented by another; Though this be so, yet we shall adhere to the Answer that is commonly given by Reformed Divines, That Christ therefore was free from sin, because conceived in that miraculous manner, and though he had his being in respect of his corpulent substance from the Virgin Mary, yet this was materially only, not by way of efficiency, and any active disposition; so that Christ could not be said by imputation to be in Adam, seeing there was no efficient disposition in Adam's posterity to cause his humane being. That is justly rejected as a fond conceit of Galatinus and others, who that they might maintain the flesh of Christ to be free from sin, as well in himself as parents, affirm, That God did in Adam design and separate as it were some part of his substance, that it might be preserved from the law of sin, and that this was successively transmitted even to the Virgin Mary, that so of it Christ's more pure body might be form; of which absurdity see Ferrins Sckolastic. orthodox spec. cap. 21.  
Let us now consider this Doctrine as it is exclusive of all other of mankind, only Christ (we say) is free, all the rest born of mankind in a natural way are all over defiled with this native pollution. To clear this I shall proceed by several Propositions.  
First, That the only way by which original sin as inherent is communicated to Adaems' posterity is by natural generation; Not indeed by generation simply, for that is by God's institution, and a good thing in its kind, but by the generation of a man that is fallen and corrupt; some few have thought that if Adam had not fallen, Adam's posterity would have been multiplied not by generation but by some other way, which is a most irrational conceit: If then Adam's children abiding in integrity had been by generation, than thereby would have been conveyed original righteousness, and an holy nature, as there is now a sinful and impure nature; original sin cometh then to us by generation from sinful parents; so that if God should miraculously create some men de novo, make children to Abraham out of stones, these would have no original sin; neither if they should beget children would original sin be transfused to them, because these would not be in Adam as a corrupt root; as for such a Question, What if God should make a man or woman out of the rib, or shoulder, or any other part of man now fallen, as Eve was at first made of a rib, whether such a person would have original sin? It is a question of needless curiosity, and so no Answer is to be form to it: This is enough, That the ordinary way and means whereby we become polluted in sin is, because we are begotten and born of sinful parents, as David acknowledgeth, Psal 51. Austin indeed limiteth it to the libidinous disposition of mankind in begetting of children, he seemeth to lay the whole cause upon that, but he is carried out too immoderately in that point against the Pelagians; for though parents should have no sinful actual lust, yet because they are sinful originally, this is enough to infect their posterity; and if this were so, it would follow, That godly parents the more sanctified and mortified they were, they would have children less infected with original sin, than the children of those who are grossly wicked and unclean; It is then because we are born of parents polluted by Adam, that we also are polluted; as for that famous Question how original sin should be communicated to the soul of a man by generation, seeing that is created? we have already spoken to that: The sum whereof is, That though we are to conceive of the soul, as pure, while coming from God, yet considering it in termino, as the part of man who descended from Adam, so it is polluted, not by any physical cause for that sin cannot have, but a moral one, which is the first trangression of Adam; for although that hath had no being these thousand years, yet it is not requisite that a moral cause should exist to produce its effect. Because then the soul in the same instance it is created, it is also united, as a form to the compositum, which is man, Therefore it is deprived of its primitive purity, not by any positive efficiency, but merely negatively, God denying his image to it, because the soul is part of a man, it is corrupted; therefore if the soul were only an assistant form not inwardly compounding man, it would not receive pollution by generation. Hence  
The second Proposition is, That the children even of holy and sanctified persons, who have their original sin in the guilt of it quite taken away, and in the filth and power of it much subdued, yet they beget children in original sin, and such children are by nature the children of wrath as well as of the most profligate and wicked men. It is usual with Papists and Lutherans to charge upon the Calvinists, that they deny original sin in part (at least) because they affirm, That the children of believers are holy; but herein they do either ignorantly or maliciously calumniate, for they say no more than what the Apostle speaketh in that famous place, 1 Cor. 7. 15. Else were your children unclean, but now are they holy; on the sense of which place I shall not here enlarge, having insisted upon it before; The sum of which then delivered is, That they are called holy, because of that external Covenant, whereby God takes believers and their seed into his family, so that they have not that uncleanness upon them which the children of Heathens have, but have a right of admission into Church-Communion; so that this outward Covenant [holiness] may and doth consist with that inherent natural pollution that they bring with them into the world. And although parents be never so eminent in holiness, yet their children are full of sin, and so obnoxious unto the wrath of God; and the reason is, because they are fathers to their children, not as godly, but as men, and original sin is the consequent of man's nature, whereas the parent's grace is a personal excellency, and so cannot be transmitted: Even as learned parents do not convey learning to their children, but they are born in ignorance as well as others; Those known similes of Augustine are full to this purpose, A Jew that was circumcised, be begat children not circumcised, but uncircumcised and the seed in the ground, though sewen without husks, yet it produceth corn with husks; seeing then holiness is a personal qualification of the parent, and original sin the common consequent of man's nature inseparable from it, no wonder if parents, who are the children of God by grace, beget children of wrath by nature. Hence  
The third Proposition is, That if any Infants should be converted even in the womb, yet we may truly say of them, that they are by nature polluted with sin, and deserve the wrath of God, for what they have by mere grace, doth not take away, but suppose they have sin by nature: There are two instances in Scripture of Infants, that might be thought to be freed from original sin; The first is of Jeremiah cap 1. 5. where the Lord saith to Jeremiah, Before I form thee in the belly I knew thee, and before then camest forth out of the womb I sanctified thee, and I ordained thee a Prophet to the Nations. But  
First, Every one may easily see this is nothing to the Prophet's conception or birth in sin, for what is said here in the Text, is attributed to Jeremiah before any of these; so that all that could be proved from hence would be, that Jeremiah had no original sin, either before he was conceived or born, and who saith a man hath original inherent sin before he hath a being? But  
Secondly, There is a twofold sanctification, the one by setting a part to an office, and the other by making internally holy through renovation: now the Context is clear, that this Verse speaketh of the former sanctification, (viz.) That God had from his very beginning, while in the womb, purposed and decreed, that he should in time be a Prophet to preach to the people of Israel, for that is expressly added, to show what kind of sanctification he meaneth, I ordained thee to be a Prophet to the Nations; we have two expressions like this, one to the Prophet Isa. 49. 1, 5. which though in an eminent manner is to be applied to Christ, yet was in some sense also true of the Prophet, The Lord hath called me from the womb, from the bowels of my mother hath he made mention of my name: And again, The Lord form me from the womb to be his servant: This is spoken of the office he was set apart unto; The other instance is, Gal. 1. 15. Paul saith of himself, That God had separated him from his mother's womb, that was not surely from original sin, for he speaketh immediately before of the sinfulness he had once been guilty of; but his meaning is, he was separated from the womb in God's Decree to be an Apostle of Jesus Christ, though for a long while he was a persecutor of his Church; Thus you see it is the former sanctification the Apostle speaketh of, and not the latter, and if we do suppose that Jeremiah even in his mother's womb was then also sanctified in the later way (for none can deny, but that even than God might renew his nature by grace) yet that will not exclude him from sin but necessarily suppose it, for he that needed to be made holy in the womb, it is plain he was sinful in the womb; Ludovicus de Tena. who handleth this Question about Jeremiah (lib. 2. Isa. scrip. diffic. 12a) concludeth, That by this expression is meant the cleansing of Jeremiah from original sin in the womb of his mother, and in debating arguments pro & con, doth refuse that interpretation of the deputation of the Prophet to his ministerial office, because otherwise here would be no more peculiar thing promised to Jeremiah: And making an Objection to himself from Austin, Renasci per gratiam supponit nasci per naturam, whereas Jeremiaeh is thus sanctified before he was born, therefore we cannot understand it of regeneration; He answereth it thus, That their is a nativity in the womb, for the person hath a being before his local egress, and such a birth is enough for regeneration; by which it appeareth, that if this should be interpreted of Jeremiah's purgation from original sin, (which is not probable) it doth not incommodate us. And so we come to the second example, and that is, John the Baptist, while in his mother's womb, of whom we read this admirable thing recorded by the Evangelist Luke, cap. 1, 41. that when Elizabeth was saluted by the Virgin Mary, The babe leapt in the womb, which is repeated again, v. 44. Assoon as the voice of thy salutation sounded in my ears, the babe leapt in my womb for joy; now you must know, that this great motion of the child was not in a mere natural way, as sometimes children may do in the womb, when the mother is greatly affected, but it was in a divine and supernatural way, even as Rebeckah, when her twins did strive in the womb; this was an extraordinary prognostic caused in a supernatural way by God. And although Calvin on the place saith, That it is natural to the fruit of the womb to leap or move, when the mother is moved with joy, yet he acknowledgeth that Luke doth here note some extraordinary thing, and that this leaping was by the secret motion of the Spirit of God; which doth detect the horrible impudence and slander of Maldonate, who is not ashamed to say, That Calvin doth own nothing besides what is natural in this, for which (in derision) he calleth him pius author, we see by this, how little we may trust such men. We must then conclude even the babe at that time was affected with joy upon the Virgin Mary's coming to his mother; and this supposeth, that the child also was filled with the Holy Ghost; yea v. 15. it is expressly said of John, That he should be filled with the holy Ghost from the womb: But if this be granted, than it is greatly controverted, Whether the babe did this with sense and knowledge that Christ was present; or whether it was by the motion of the Spirit of God in the child, that knowing nothing at all? There are probable arguments on both sides; The Lutherans they do greedily embrace that opinion, that maketh the child, while in the womb to have actual faith and knowledge of Christ, and from thence they do peremptorily conclude, That Infants have actual sins, and that they may have actual faith and other graces; but this is against experience, and if we do grant, that John had such actual knowledge of Christ, yet this was extraordinary and miraculous, and must no more be attributed to all children, then speaking to all Asses, because Balaam's once did. Many Authors conclude that John did rejoice with some sense and apprehension, and for this reason he is said to be filled with the Holy Ghost, and joy must arise from some knowledge and apprehension: neither (say they) will it follow from hence that he did not lose this actual knowledge afterwards, but had it always while an Infant, for we see the Prophets (though men grown up) yet had not the spirit of prophecy at all times. But come we to our business, Let it be granted, that John had actual faith, that he was filled with the Holy Ghost, that doth not hinder, but that by nature he was a child of wrath and full of sin; for this grace is bestowed upon him when by nature sinful, and doth no more argue he had no sin in him before, than persons grown up have not, when the Holy Ghost was poured on them: And although it be said, He was filled with the Holy Ghost, that doth not imply, that all sin was wholly taken out of him, no more than the Apostles and all others were quite purged from sin, when they are said to be filled with the Holy Ghost. Besides the Scripture (as Calvin considereth well) doth not say, John was filled with the Holy Ghost in the womb, but from his mother's womb, which he thus expounds, That John the Baptist did betimes, even from his Infancy manifest what an excellent Prophet he was like to be, because the Spirit of God did even then give many Demonstrations thereof, and thus (though not so extraordinarily) God sometimes doth give to some his sanctifying Spirit even from the cradle almost, they begin betimes to put forth many excellent signs of that grace, which will flourish more in their elder years. Timothy from a child is said to have the knowledge of the Scriptures from a Child, 2 Tim. 3. 15. And some have the fear of God planted so early in their hearts, that they cannot know any remarkable time of their conversion, yea they cannot remember but that always they had such a tenderness about sin, and love to good things, yet we must not think for all this, they were not born in sin; we must not say of them, as was said of Bonaventure for his hopefullness in his youth, In hoc homine non peccavit Adam; No, these have by nature the same seed of all impiety, and their younger years would have demonstrated this poison, as well as it doth in others, but the grace of God doth prevent: Oh let such Obadiahs that can say, They feared God from the youth, admire the goodness of God to them! he might have suffered that original sin in thee, to make thee wallow in such mire and filthy lusts, as other young persons do: Oh take heed of thinking thou hast a better nature than they, that thou hast not so much original sin in thee as others! but walk humbly, lest God sometime or other leave thee to let thee see what is in thy heart, that all the sparks of original sin are not put out, and then, though to thy great grief thou be convinced there is a such a thing in thee.   

SECT. III.  
IT is the peculiar and incommunicable prerogative of Christ alone in respect of his humane nature, to be exempted from original sin (as you have heard) And therefore it's an inseparable and inevitable property following every one of mankind: As it is said of Justification by Christ, Bond and free, Jew and Grecian, all are out, Gal. 3. 28. So there is neither rich or poor, Christian or Heathen, Noble or ignoble, civil or profane, male or female, but all are one in original sin, because all are of Adam by natural generation, and thereby original sin is propagated to all, which Doctrine is to be explicated in more propositions. And  
First, Though our natural generation from corrupted Parents, be the means by which we all are born polluted and depraved, yet this doth not exclude the justice of God, and his righteous Decree, that from a sinful fountain shall arise such polluted streams, from such a bitter root also bitter fruit, but doth necessarily presuppose it. So that the just judgement of God in punishing of all mankind, for Adam's first transgression must always be acknowledged, and we must not separate the natural propagation of sin from the sentence and Decree of God; For if this were the only reason, that we became guilty of Adam's sin, because in his lions, than all Adam's other sins should be made ours, as well as that first act of disobedience in eating of the foridden fruit, and the sins of our immediate parents in whose loins we were, should be transmitted to us, as well as Adam's; yea happily, if this were so, than the longer original sin hath been propagated, it would still grow more evil, and thereby men in the later age of the world become more polluted with original sin, than men in the former age; but Cain and Abel, who were the immediate offspring of Adam, were as deeply plunged in this native defilement, as any are now. Therefore some learned men, though in this Controversy they do allow the phrase of the Propagation of original sin, because commonly used, yet would gladly have a more commodious and fit expression; Hence they do more willingly use the word Traduction, or happily transmitting and transfusing; for the sin is not properly propagated, but the humane nature to which original corruption adhereth, because we have not that so properly from our parents, though by them, as of Adam; for the reason why upon the conjunction of soul and body an Infant is immediately defiled with sin, is not because born of such parents, but because of Adam; and therefore though they be the cause of being a man, yet Adam is of being a sinful man; So that as all the lines from the circumference do equally meet in the centre; Thus do all mankind in Adam, and he that is now born, doth as immediately partake of Adam's sin, as Cain did, though so many thousand years ago born immediately of Adam; Original sin than doth not in length of time either increase or decrease, but we all have our polluted natures, as polluted, directly from Adam, and immediately, though as nature from our parents, and so administer the subject to which original is applied, and so in a remote distance from our common parent; Let not then any man think, what should we trouble ourselves with Adam's sin, and complain of him, who lived so many years ago? What is his transgression to us, who live so many generations after him? For thou hast this natural pollution, as immediately from him, as if thou hadst been his immediate son, neither is thy parent's sinfulness communicated to thee, simply because thy parents, but because adam's, who was the common parent; This rightly considered would affect us as much as if we had lived immediately upon Adam's fall, neither would the space of so many years since his transgression at all abate our sad and aggravating thoughts of it.   

SECT. IV.  
Whether the Virgin Mary was born with Original Sinne.  
IT being thus the nature-sinne, 
Propos. 2.  and not a personal individual one, it is very absurd, either from a preposterous admiration, or some other respect to exempt any born in a natural way from this birth sin. In this way we find the Papists greatly offending concerning the Virgin, out of a sinful admiration of her, thinking thereby to honour Christ: Some of them do peremptorily conclude, That the Virgin Mary was born without original sin, and thereupon they keep the feast of her Immaculate and undefiled Conception: Yea some have gone so far as to say the Virgin Mary's mother, was also without original sin; And if we proceed upon their principles. Why should they not affirm so? For as they say, It is for the honour of Christ to have a Mother without original sin, so it would be for the honour of the Virgin, to have her Mother without sin likewise. Now (I say) some of the Papists determine, That the Virgin Mary was conceived without sin. Trithemius his great zeal and devotion in this point, is abundantly declared by him in his Tractate of the praises of S. Anna, especially Chap. 7. yea he is so confident in his assertion of the immaculate Conception of the Mother of Christ, that he saith, Si erramus pietas (imo Deus ipse) est in causâ; Piety, yea God himself is the cause of it. It hath been a very hot Dispute between the Deminicans and the Franciscans. Bellarmine goeth a middle way, he will not have it an Article of Faith to believe she was thus pure, but yet he saith, It is a most pious opinion, and therefore, he giveth several Arguments for it: But Estius saith in Rom. 5. the Scriptures and ancient Fathers speak exclusively, that none but Christ was freed from original sin; as if it would be an high offence in him to depart from them, though he doth not judge others. The late heretical Writer D. J. T. (as Austin would call him if alive, for he maketh every one that thinketh not all mankind, except Christ, to be born in original sin, so as the flesh of Christ and of other men should be of equal purity, to be Detectandus Haereticus, Lib. 5. contra Julian. cap 9) glorieth in this; (Vnum necessary. cap. 6. Sect. 6.) Concerning the Dispute between the Papists, which could never be ended upon their accounts, that he Alexander-like hath cut in pieces this Gordian-knot, Therefore he affirmeth, not only her, but all her family (and why not all mankind?) were free from it: but it is a Thrasonical boast, and withal full of falsehood, for hereby original sin is wholly removed, made to be a mere Non ens; The Subject of the Question is quite taken away, so that by his principles, all the Disputations about original sin will be de non ente, as he acknowledgeth in some sense, a striving about a shadow; yea, and which is the most horrible, every one shall now be born as pure as Christ, in respect of his humane nature; There is no difference between Christ and all the rest of mankind, as in respect of their natural immunity from sin. His Clemens Alexandrinus would have informed him better, when he saith, Stromatum lib. 1, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Word (that is, Christ) is only without sin, for in all men it is imbred to sin, whatsoever Clemens at other times may deliver about this original sin, here he acknowledgeth it, and indeed it is easy out of the Ancients to bring contrary passages that seem to savour opposite Doctrines; But concerning this poisonous opinion, we shall have constant occasion to treat of. As for the Franciscans and other Popish Writers, that plead for the Virgin Mary's purity, they can bring no Scripture, but urge some plausible reasons, as thinking thereby to give her the more honour, especially revelations and miracles are strongly urged in this point; But the Scripture is to be our Rule in this matter, and there we see none exempted. Besides the Virgin Mary calls Christ her Saviour, which implieth necessarily, that she had sin, yea she had also actual sins, as might be proved, although the Papists will not endure to hear of it; Neither doth this make to the dishonour of Christ, to be born of a mother that had sin in her, for seeing he is separated from it, it is his greater glory that he alone is exempted: And besides, we see that the more Christ was debased and made low (but without sin) hereby is he the more honoured as a Mediator: Hence it was that he was born of one that was very poor and mean, not of a rich and great person, as appeareth by the Sacrifice offered of two pigeons for her purification, he was also born in a stable, laid in a manger, all which demonstrate the lowliness of Christ's humane being; Hence the Evangelist Matthew in recording the Genealogy of Christ, doth name Thamar and Bathsheba whose uncleanness was famous, and yet hereby there is no dishonour to Christ, because the lower he humbled himself for our sake, the greater is his love demonstrated; and so his glory of a Saviour more exalted: This opinion of honouring Christ in an humane way, hath brought in several errors into the Church; for it was because of this in part, that the Marcionists denied Christ to have a true real body, they thought it ignominious to him to be born as other children are, and so in Popery there are marvellous legends, and wonderful miracles feigned about Christ while an Infant; The surest way than to honour Christ is to keep close to his Word, and we see how one error begetteth another; for from the opinion that she was without original sin, they have proceeded to horrible Idolatry, attributing that which is proper to Christ unto her, she is called the Mediatrix, she is called their hope; There is a Roman Psaltery full of blasphemy in this kind, turning Dominus into Domina, what is said of the Lordunto her the Lady: It is true, we do as she foretell, acknowledge her blessed, among women; There was an high dignity bestowed upon her in being the mother of Christ, but she was more happy in having Christ in her heart by faith, then conceiving him bodily in her womb: It is well observed by Cartwright in his Harmony, That whereas the parents of John the Baptist are highly commended as righteous before God, walking in all the Commandments of the Lord, Luk. 1. 6. there is nothing recorded of the holiness of the Virgin Mary, that hereby she rather than other women had this privilege vouchsafed to her, as if thereby the holy Ghost would prevent that horrible Idolatry, which he foresaw would creep into the Church concerning her: As the Papists, so the Turks they do fond and foolishly boast of the impeccability of their Mahomet, insomuch that one of their learned men was forced to fly for his life, because he held Mahomet might have sinned a venial sin if he would. (Vide Hornbeek summa. cent. de Mahumedisme.) And although they do not say, Mahomet was born without sin, yet they have a prodigious fable concerning him, That when he was a child of four years old, some Angels laid hold on him, and carried him into a mountain, where they diffected him, washed his guts clean, took out a black drop, which (they say) is in every man, as the seed of the Devil, and all this without any grief, and by this meant he was freed from sin. It is most dreadful to consider, what impieties and impostures are in that Mahometan Religion, and yet how greatly the propugners thereof have prevailed, and that where Christian Churches were plant●●; They have also their religious persons, which they call Nefesogli that they held are without sin, yea that they are not born in an humane way of generation, of whose ecstasies they do relate very stupendious things; by which we see how greatly the Devil can prevail by bodily devotions, and such ecstatical raptures, as well as by traditional superstitions; The Devil doth not only by heresis and Idolatry, but also by devotions and strange bodily raptures prevail, and enlarge his Kingdom. But these are so fabulous they are not worth insisting on. Theodoret (as Sixtus Senensis relateth, Annot. in c. 5. Rome) speaketh as if Seth, Euceh, Noah, and such eminent men were free from original sin, as the Rabbins of Beaz, and others, that they were without evil concupiscence: But though these had the grace of God regenerating them, yet they were by nature full of sin; and although when it is said, That the imaginations of man's heart were only evil from the youth, it is said of Noah, But he was a righteous man and feared God, and so found favour with him; This doth not infer, that by nature his imaginations were not as evil as others, but only by the grace of God he had obtained a mighty change and translation from that natural condition.   

SECT. V.  
How absurd it is to exempt any from this Natural Pollution upon any ground whatsoever.  
THirdly, Original sin being thus a sin of the nature, as it is absurd to exempt any from it upon Theological considerations, so likewise from any Philosophical niceties; For there are some that bring forth strange and paradoxal opinions about the nature of man, and these will not have all men involved in Adam's sin, for there is an anonimous Author (truly nullius nominis) hath a written book De praeadomitis, his whole scope is to show, that there were men before Adam, though the Scripture doth not mention them, and he saith, A negative argument in matter of fact doth not hold; There were none, because the Scripture doth not name them; no more than we can say, Melchizedech had no father or mother indeed, because they are not mentioned, But Moses relateth what was in the beginning, and thereby doth exclude any before Adam, yea in the Scripture Adam is expressly called the first man, 1 Cor. 15. 45. There are others, and they would from Philosophy prove, That all men are not of the same kind, no more than birds and beasts, and therefore they did not all come from Adam; They instance in the Antipodes, in those that are in the other world or Hemisphere. The ancient Clement in his Epistle to the Corinthiant, pag. 29. speaketh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worlds beyond the sea. But these all come from Adam, for Act. 17. 26. it is expressly said, That God hath made of one blend all Nations of men that dwell on the earth; Therefore we need not matter these fancies, no more than those that hold a world in the Moon, and men there; Paracelsus that gloried he would reform Luther, as Luther had the Pope (Vid● Ludev. Crec. Syntag. cap. 28. pag. 811.) telleth us of men found in mines, and that there are Marini homines and Satyrs, who are capable of blessedness, and that Christ died for them, as a certain satire is said to the famous Ermit Anthony. Some also speak of men begotten in that unnatural way with beasts, that are beasts and men, have these original sins; But we are to despise all these niceties; Neither are fancies to be minded against the clear Doctrine of the Scripture, wheresoever there is the nature of man in a natural way, there the Scripture pronounceth all obnoxious to this sin.  
The last Proposition is, That this original sin is communicated to all mankind, although they have not sinned after the similitude of Adam 's transgression; For you may happily think, it is indeed just with God to punish all such who sin like Adam, that imitate him in his wickedness; But as for others, how doth that appear becoming the righteousness and mercy of God? Now for this we have a clear attestation, Rom. 5. 14. Death reigned over them that had not sinned after the similitude of Adam's transgression; But what is meant by this description is controverted. Those that leave out the negative, making it to run affirmatively (viz.) Who sinned after the transgression of Adam, and also those who read it thus, Death reigned after the similitude of Adam's transgression, upon those who did not sin. As Verstius following Erasmus and Chrysostom, are not to be regarded; neither is that Exposition to be endured of that late Writer, with whom we have so often to do; As if the Apostle meant, That death relatively to Adam's sin had no effect further than to Moses, and there it ceased, for this doth palpably contradict the Apostle, 1 Cor. 15. 22. where by Adam all are said to die. Therefore by those who sin not after the similitude of Adam's transgression; Some understand it thus (viz.) not so capitally and atrociously as he did, for he sinned against an express Law; but the Apostle speaketh of such, who sinned without such a declared Law, as Hos. 6. 7. They like men have transgressed (in the original) like Adam. Many Expositors make it the proper name of Adam, hereby the Prophet aggravating their sin, That as Adam in Paradise did voluntarily transgress God's Law; So the Jews in the good Land God had given them, did treacherously against him. But Mercer rejecteth this, because in the Hebrew it is not C●hadam with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatical, as it is commonly applied to Adam. There is such an expression in Job, which some understand of Adam, Job 31. 33. where it is translated, If I covered my transgressions as Adam, or as in the margin, After the manner of men: This interpretation may be admitted as part; but 2. we are to understand it more largely of all those who sin without a Law revealed; for the Apostle had said, That sin is not imputed, viz. (to a man's conscience) where there is no Law, men are apt to be secure in sin, when there is no Law expressly threatening them; Now saith the Apostle, let none think so, For as death so sin was in the world before Moses his time, though there was not such severe precepts against it; and therefore those who had not such an express command as Adam had, yet death and sin was imputed to them; So that by this is understood, That all those who live out of the Church, all Heathens and Pagans, who have not the revealed will of God to walk by, even those who never heard of Adam, and so could not imitate him in sinning are in this clause comprehended.  
Lastly, By this also is declared, That all Infants, though they cannot actually sin, yet because of original sin, death reigneth over them likewise, Though Calvin think the former sort chiefly aimed at, yet he confesseth Infants are herein included.  
Thus we have finished this Text, the Doctrine whereof should make the world a valley of tears in respect of godly humiliation, as it is indeed in respect of miseries; As the shadow followeth the body, so should holy sorrow the truth of this point; Believe it and tremble, for it is every one's case, she out of thyself to that Saviour who delivereth from original sin, as well as actual. This is most properly the sin of the world.    

CHAP. IX.  
The Qualities or Adjuncts of Original Sinne.  

SECT. I.  
The Text explained.  GEN. 8. 21. And the Lord said in his heart, I will not again curse the ground any more for man's sake, for the imagination of man's heart is evil from his youth. 
I Have formerly treated on that parallel Text to this, Gen. 6. 5. but wholly to another purpose; Though therefore this be of great affinity with the former, yet I shall deliver altogether new matter from it.  
From the twofold Subject of original sin, of Inhesion and Predication, I proceed to the consideration of the Qualities and Adjuncts of it, and begin with this Text, which containeth a gracious promise from God never to bring such an universal deluge, or any other general judgement upon the world for man's sake any more.  
This promise is made a consequent of God's Reconciliation with Noah, upon whose Sacrifice it is said, God smelled a sweet savour, speaking after the manner of men, not that God did regard the material Sacrifice, for the smell of that must needs be distasteful and unsavoury, but because Noah did it with a pure and holy heart, and withal chiefly, because this Sacrifice of Noah was typical of Christ's sacrificing himself in time, by whom alone God becometh propitious; For Christ's offering up of himself is said to be Ephes. 5. 2. A Sacrifice to God for a sweet smelling savour, which was chiefly in the Eucharistical Sacrifices, not that Christ's death is compared to them only, as the Socinians would have it, but principally and chiefly to the Expiatory Sacrifices, as appeareth in the Epistle to the Hebrews, only in Christ's death, there was that which was in Eucharistical Offerings, a sweet savour unto God, whereby he became propitious unto mankind; God being thus graciously pleased, we have this promise of God declared in the Text, wherein is considerable,  
First, The Cause of it, and that is God's Deceree, The Lord said in his heart, that is an expression after the manner of men; For you must not conceive of God as changing his mind, or altering his purposes upon better considerations, or as if he took up a contrary resolution to that, when he intended to destroy the world, but this is wholly spoken to our capacity; By this is meant no more than God's purpose and secret Decree, which yet he manifested to the comfort of Noah, and therefore we have Moses recording of it.  
Secondly, There is the object matter of this promise, and that is twofold, I will not curse the ground, neither will I smite any more every living thing, as I have done; God cursed the ground at first upon Adam's fall, but this is meant of the Deluge, as appeareth by the other particular, for by that general flood it is conceived the ground was made worse than before; The meaning than is, That God will not bring any more universal judgement, not but that particular Towns or Nations may be consumed by water or other punishments, but there shall not be such a general one by water any more, no, nor any general punishment; For what comfort would it have been to Noah, if that the world should be preserved only from drowing, if it might have been destroyed any other way; Therefore when at the Day of Judgement the whole world shall either be destroyed or renewed by fire, that will not be so much by way of punishment to the inhabitants, as to change its use, and to prepare for the great alteration, that God is then to make.  
Thirdly, There is the aggravation of this mercy; God will do this, Though the imagination of man's heart be evil; This clause is to be considered, first as a Reason, then Absolutely in itself. If as a reason, than here is the difficulty taken notice of, how it can be made the ground why God will not destroy the world, seeing formerly Chap. 6. 5. it is there made the only reason why he would destroy it, can it be the motive for two contrary effects? Some therefore do not make it a reason at all, but part only of the description of God's promise, he will not destroy the earth again for this sinful disposition, but there must necessarily be some reason, either expressly or tacitly implied, for God is here declaring his purpose to take a more gracious and merciful way, now that he had given such a dreadful demonstration of his justice and anger against sin already: Some than make the reason to be ab incommdo, that if God should destroy the world, because of man's original corruption breaking forth daily, there would never be an end, we should have floods upon floods; Therefore as the Psalmist saith, He remembreth that we are but dust, he knoweth our frame (Psal. 103. 14.) therefore he will not always pour cut his wrath. Thus (say they) it is here, and this is probable: Others make it an Argument ab aeqno, to which Pererius inclineth, as if God did hereby declare, That being man is thus originally polluted, and incurably sinful, as to his own power, therefore God would pity him; so that though formerly God looked upon it, as the matter of his wrath; now as the matter of pity being sin maketh us miserable, so some think David, Psal. 51. urgeth his natural corruption, as an Argument to move God to pity him, but this is not so probable, because this doth directly contradict Gods former proceedings, when his wrath was poured out on the world, because of this sin breaking forth into actual rebellions; I rather therefore go with those that take the particle Ci adversatively, Although, God would not again destroy the world, although mankind was of such a corrupt frame; and thus it is to be taken in many places, the neglect whereof hath caused many Disputes about some Texts of Scripture, whereas the rendering of this particle adversatively, would easily have cleared it, as might be showed, if it were to my purpose. (Vide Tarn. Exerc.)  
In the next place we are to consider the words absolutely, and they are very emphatical, the Heart, the Imagination, and is evil. In the former place, Chap. 6. 5. there is a greater aggravation, Every Imagination, and only evil, and all the day long; but one supposeth the other; here in this Text, in stead of continually, or every day, as in the Original, we have From the youth, and therefore doth more palpably demonstrate the original filth or all men by nature; Neither can the Adversaries to this Doctrine of original sin put in the exception to this place, as they did to the former, for there they would evade, by saying, it was spoken of those evil and wicked men, who had in a more notorious manner corrupted all their doings; But how can they open their mouth against this place, for God speaketh this as true at that present of all mankind by nature, when yet the great profane ones were destroyed, and Noah with his family was preserved? So that this is a perpetual and inseparable qualification from the nature of man, more than actual death; For Enoch and Elijah did not actually die, yet they were born with original sin: As for some Expositors who would limit to the time of youth, when a man is passed his Infantia and Pueritia, his infancy and childhood, arrived at his Adolescentia, his youth, that is not to be admitted, for the word is to be applied to his whole time since he was born; The word Nagnar doth signify one cast or shut out, and properly belongeth to a new born Infant, and so doth signify the tender Infancy of a child, although we grant that it is sometimes extended to the youth, as Genes. 37. Joseph is called Nagnar a youth, when he was seventeen years old feeding the flock. So 1 Kings 3. sometimes it's applied to a Disciple or Servant, because they were ordinarily young, 2 King. 9 Isa. 37. which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it is applied to Christ; and therefore whereas Acts 4. 27. it is rendered Thy holy child Jesus; Some think it better according to the use of the word, by the Septuagint, Thy holy servant, for so Christ is sometimes in respect of his Mediatory Office, called the servant of God. But it is plain, that children are capable of sin before their youth, and therefore we are not to limit it, but to expound if of their very first being in original sin, which doth vent itself actually in after years. Some make the Plural number to be observable, they render it à pueritiis, as containing the whole age of a man from his tender years, till he be grown up. Hence Grotius will extend it to the very time from the womb, but then runneth to his Socinian Hyperbole, which hath been sufficiently confuted. To determine the time indeed, when Infants begin to be capable of actual sins, is very difficult, but that is not my work here.  
Now though it is said to be evil from the youth, yet that is some limitation: It is not evil from God's first creation of man's heart, not from its original being, and therefore the essence of a man is not evil: So that it is an horrible calumny of Tirinus the Jesuit upon this place, to say, That from this Text Luther and Calvin do infer, That the heart of a man is essentially evil; Illyricus his dotage is sufficiently disowned by them. As then the Leprosy got into the walls of the house, and that could not be scraped off, there was no way to get it out but by demolishing the wall, yet was not to be attributed to the Artificer that made the wall, but to some other supervenient cause; So likewise neither is original sin, though now so closely adhering to man's nature to be attributed to God, who first created mankind, but to Adam's voluntary Apostasy from God.  
The Text thus explained, there are two Doctrines contained in it.  
First, Original sin is an heavy and grievous sin.  
Secondly, That there is a particular original sin in every one, which breaketh out into its actings betimes. From which we shall take occasion to discourse of the equality and inequality of original sin in every man. Let us begin with the first,  
Original sin is a most grievous and heavy sin. In the Text is put an Although upon it, God will not destroy the world, although this sin be in man, implying, the infinite mercy of God, that is not provoked by this utterly to cut of mankind, Hic est insiguis locus de peccato originali, etc. saith Luther on the place. This is a famous place concerning original sin, which whosoever extenuateth (saith he) like blind men in the Sun they do truly err, and do not see what they daily do, and may have experience of. It is from our senselessness and stupidity, or rather from our self-love and pharisaical disposition that we do not more afflict ourselves under the apprehension of it, for this is the highest offence, the like whereof (said Luther) unless in the Devils cannot be found.   

SECT. II.  
The Aggravaiions of Original Sinne.  

¶. 1.  
Of Adam's Actual Transgression.  
NOw for the aggravation of original sin, we may speak either of Adam's actual iransgression, which is our original imputed sin, or of that inherent corruption which we have from our birth, and both do admit of great aggravations, It is true, some Orthodox Writers do deny the imputation of Adam's actual disobedience unto us, as Josua Placeus, who bringeth many Arguments (Thes. Salm. Dis. de statu hominis lapsi ante gratiam.) but my work is not to answer them, I suppose it for granted, as a necessary truth. Concerning Adam's sin, which is thus ours by imputation; Bellarmine maketh the Question, An sit gravissimum? Whether it was the greatest of all sins? And he concludeth, following the Schoolmen, that absolutely it is not, only respectively, Secundum quid, in some considerations, which he mentioneth. Bonaventure saith, It is the greatest sin extensive not intensive. But we are to judge of the heinousness of sin, as we see God doth, who esteemeth of sin without any error: Now it is certain, there was never any sin that God punisheth, as he doth this; The sin indeed against the holy Ghost, in respect of the object matter of it, and the inseparable concomitant of unpardonablenesse is greater, as to a particular person, but this being the sin of the common nature of mankind, doth bring all under the curse of God; So that we may on the contrary to Bellarmine say, That it is absolutely the highest sin against God, but in some respects it is not. I shall be brief in aggravating of that (not at all touching upon the other Question) which hath more curiosity in it, (Whether Adam's sin, or Eve's was the greatest?) than edification: Because our proper work is to speak of original inherent sin, yet it is good to affect our souls with the great guilt thereof, for some have been ready to expostulate with God, Why for such a small sin (as they call it) no more than eating the forbidden fruit, so many millions of persons, even all the posterity of mankind should thereby be made children of wrath, and obnoxious to eternal damnation? Doth not the Pelagian opinion, that holdeth, it hurteth none but Adam himself, and his posterity, only if they willingly imitate him, agree more with the goodness of God? But if we do seriously consider, how much evil was in this one sin, which Tertullian maketh to be a breach of the whole Law of God, we will then humble ourselves, and acknowledge the just hand of God. For  
First, This is heinously to be aggravated from the internal qualification of the subject. Adam who did thus offend was made upright, created in the Image of God; In his understanding he had a large measure of light and knowledge; For though the Socinians would have him a mere I deot and innocent, yet it may easily be evidenced to the contrary: The Image of God consisteth in the perfection of the mind, as well as in holiness of the other parts of the soul: Neither did El●phaz in his discourse with Job, apprehend such ignorance in Adam, when he saith, Art thou the first man was born? Wast thou made before the hills?— Dost thou restrain wisdom to thyself? Job 15. 7 8. implying, that the first man was made full of knowledge; If then Adam had such pure light in his mind, this made his sin the greater, yea because of this light some have proceeded so far as to make. Adam's sin the sin against the holy Ghost; but I shall not affirm that; Certainly in that Adam had so great knowledge, this made his offence the more evil; hence because there was no ignorance in his mind, nor no passions in the sensitive part at that time to disturb him, his sin was merely and totally voluntary, and the more the will is in a sin the greater it is: Hence Rom. 5. It is called expressly disobedience, By one man's disobedience; Yea learned men say, That this was the proper specifical sin of Adam, eve● disobedience; For although disobedience be in a large sense in every sin, yet this sin of adam's was specifically disobedience, for God gave him a positive command merely, that thereby Adam should testify his obedience to him. The thing in itself, was not intrinsically evil to eat of the forbidden fruit, it was sinful, only because it was forbidden; and by this God would have Adam demonstrate his homage to him, but in offending, he became guilty in a particular way of disobedience.  
Secondly, If you consider Adam in his external condition; His fin is very great, God placed him in Paradise, put him into a most happy condition, gave him the whole world for his portion; Every thing was made for his use and delight; now how intolerable was Adam's ingratitude for so small a matter, to rebel against God? Therefore the smallness of the matter of the sin doth not diminish but aggravate; he might the more easily have refused the temptation, so that this unthankfulness to God must highly provoke him.  
Thirdly, The sin was an aggregate sin, It had many grievous sins ingredient into it; It was a Beelzebub sin, a big-bellied sin, full of many sins in the womb of it; his sin was not alone in the external eating of the forbidden fruit, but in the internal causes that made him do so; There was unbelief, which was the foundation of all the other sinfulness, he believeth the Devil rather than God; There was pride and ambition, He desired to be like God; There was apostasy from God, and communion with him; There was the love of the creature more than of God, and thereby there was the hatred of God: Thus it was unum malum in quo omnia mala, as God is unumbonum in quo omnia bona.  
Lastly, (Not to insist on this, because formerly spoken to) There was the unspeakable hurt and damage, which hereby he brought to his posterity. (Not to mention the curse upon the ground, and every creature) The damning of all his posterity in soul and body, it the grace of God did not interpose; It cannot be rationally conceived, but that Adam knew he was a public person, that he was acquainted upon what terms he stood in reference to his posterity; That the threatening did belong to all his as well as himself, if he did eat of the forbidden fruit. Now for Adam to be a murderer of so many souls and bodies, to be the cause of temporal, spiritual and eternal death to all mankind, who can acknowledge but that this sin is out of measure sinful.   

¶. 2.  
The Aggravation of Original Sin inherent in us.  
OUr next work is, to consider the aggravation of original sin inherent in us; and this is our duty to do, that so being sensible of our own contagion, we may not flatter ourselves in the power of our freewill, but fly alone to Christ, who is a Physician and Saviour even to Infants, as well as grown men; and the rather we are to be serious and diligent in this, because of all those profane opinions which do either wholly deny it, or in a great measure extenuate it. Some Papists make it less than a venial sin, and many of them plead hard, that it doth not deserve hell, and eternal damnation: But no wonder this is done in Babylon, seeing in Jerusalem there are such oppugnators and extenuators of it; us if the Welsh Pelagius had not been enough, there is now a new English one started up, who, what with some absurd opinions from the Socinians, some from the most Heterodox of the Papists, as Durand, Pigbius Catharinus, etc. and many things from the old Pelagian, hath stuffed his late writings with much glory and pomp of words, especially against this original sin; what with his Hyperbolyes and Metonymyes it is made no sin, but an original curse, rather than original sin, (Answ. to the Letter of Rom.) so pleasing it is to be Pigmilions, and to fall in love with our own purity, unwilling to be shut up under sin, that the gracious mercy of God may be alone exalted: And as the Socinians plead their reverence and zeal of honour to the Father, while they deny the Deity of the Son; so here is pleaded much reverence and tender regard to the Justice, Mercy and Goodness of God, much zeal to holiness and piety, as if the Doctrine of original sin did undermine all these; But of these cavils in time; for the present, let us not judge of sin and the guilt thereof by humane principles, and philosophical Arguments, but by the Word of God. And  
First, The heinousness of it doth appear (as heretofore hath been hinted) In that it is not like any actual sin, that hath its proper specifical guilt, and so is opposite to one virtue only, and thereby doth contaminate but one power of the soul; but it is the universal dissolution and deordination of all the parts of the soul. Uncleanness hath the guilt of that sin only, and is opposed to that particular grace of chastity, and so of every sin else; but now this hereditary defilement is contrary to that original righteousness God created man in, and as that was not one single habit of grace. but the system of all; Thus original sin is not one particular sin, but the comprehension of all; It is the sin of the mind, of the will, of the affection, of the body, of the whole man; so that as when we would aggravate the goodness of God, we say, all the particular respective goodnesses in the creatures are eminently contained in God, so we may say, all the particular pollutions, and guilt which is in respective sins is eminently contained in this; so that if there could be a summum malum in man, (though that is impossible, because malum moris fundatur in bono naturae) this original sin would be it: Look upon this original sin then, as the deordination of the whole man, as that which maketh every part of thee sinful and cursed, as that which maketh thee to bear the image of a Devil, who once hadst the glorious and holy Image of God.  
Secondly, This sin is greatly to be aggravated, Because it is the root and cause of all actual sins. Some question, Whether all our actual sins proceed from this fountain or no? And certainly we may conclude, that all kind of actual sin, whether internal or external, soul sins, or body-sinnes, do either mediately, or immediately flow from it. This is the evil treasure of the heart, Mat. 12. 35. Hence one of the Names that original sin hath, is Foams peccati, because that is the womb in which all sins are conceived: The Apostle James fully confirmeth this, Chap. 1. 14. Every man is tempted and drawn aside by his own lust; neither is it any wonder that many sins being in their particular nature opposite to one another, that yet they should all come from one common principle, seeing they all have the same generical nature of filthiness; and the particularization of them is according to several temptations: Even as out of the same dunghill several kinds of vermin which are produced out of putrid matter may be brought forth; so that all the streams of iniquity do meet in this ocean, they all come from this root, even as all men do from Adam; Not that the most flagitious crimes are instantly committed, but by degrees they do at last biggen into such enormities; if then that Rule be true, That there is more in the cause then in the effect, and what is causa causae, is, causa causati, then certainly may all our iniquities be reduced to this as the fountain; hence David, Psal. 51. in his humiliation for his murder, doth go up to the cause of all, even that he was born in iniquity.  
Thirdly, It is to be aggravated, In the incurableness of it; for though Adam had power to cast himself into this defiled condition, yet he had no power to recover himself out of it; as Austin expresseth it, A living man may kill himself, but when dead he cannot recover himself to life; This (you heard) is made part of the reason why God would not proceed to destroy the world again, although man's corrupt heart is so corrupt, even because there was no hope that any judgements would cure them; They would proceed still further in impieties, all that water did not wash the Blackmore nature of man: hence it is that the grace of God whereby we are quickened out of this death, is wholly supernatural; It's no wonder that they who are doting to set up the Idol of freewill, do begin to lay their foundation in this, that there is no such thing, as this natural pravity in man; But there was no more in man to recover him out of this original filth, then is in the Devils to restore them to their pristine felicity: So that thy actual sins are not alone to be humbled, for were it possible for thee to live with this sin alone, thou didst need the grace of Christ to redeem thee from this bondage.  
Fourthly, Herein also it is unspeakably to be aggravated, That it taketh away all spiritual sense and feeling. It's the spiritual death of the soul; we are dead men by nature in respect of spiritual things, and therefore though exposed to all the curses in the Law, yet we feel nothing, we do not tremble and cry out for help; The Physician seeketh us, not we him; grace finds us out, not we grace; and hence it is, that we think we have no such thing as original sin in us: Oh it is an heavy temptation to be given up unto, to think there is no such thing as original sin, that we have no such enmity against God naturally in our hearts! Woe be to that man, who beginneth to think this thing little or none at all! What can we pray for such a man, but that which the Prophet did for the Syrians when they were brought into the midst of their enemies, Lord open their eyes (saith he?) which when done, they saw themselves in the midst of their adversaries, and so looked upon themselvet but as so many dead men; Thus if the Spirit of God by the Word make thee see the dunghill in thy heart, the general pollution of thy soul, thou wilt cry out, Oh how blind was I till now! how senseless till this time! Oh I am a damned man, an undone man, if God do not recover by his grace! Therefore that of Austin (though formerly mentioned can never enough be inculcated) That in their controversy with Pelagians there is more need of prayer than syllogisms; The truth of this Doctrine, as it is primarily discovered by the Scripture, so secondarily by the experience of the regenerated, who (as Paul said) were alive once secure and blessed, according to their own thoughts in the state they were in, but when once convinced of the spirituality of the Law, and their own carnality and contrariety thereunto, then sin becometh out of measure sinful, and they die and are undone in their own thoughts: Therefore concerning the Writers in this Controversy, we are not only to inquire, what acquired learning they have, but what inspired grace; what experimental workings of God's Spirit in the humbling of them, and to make them renounce all their own righteousness and fullness that Christ may be all in all: Thus Austin, who of all the Fathers hath most orthodoxly propugned this truth, so none of them discover such an experimental conversion to God, and a gracious change upon their hearts, as he doth in his Books of Confessions; I do not detract from the piety of the other Ancients; only it is plain, Austin discovereth a more peculiar and higher degree of an experimental knowledge of his own unworthiness, and Gods gracious power in bringing him out of darkness into light; and no question, but the efficacy and power of this experience made him so orthodox, and courageous in maintaining that truth, which political and philosophical principles did much gainsay; but this is the woeful effect of original sin, that it taketh away all power to discover itself; and as those diseases are most dangerous which take away the sense of them, so is original sin to be aggravated in this respect, that it maketh a man insensible of it.  
Fifthly, The aggravation of this sin is seen, That it is the habitual aversion of the soul from God, and conversion to the creature. It is true, original sin is not an habitual acquired sin, but yet it is per modum habitus, (as Aquinas expresseth it) That is, the soul of every Infant born into the world cometh with an innate and habitual averseness to God, and what is holy; as also a concupiscential conversion to the creature; so that the two parts expressed in an actual sin of commission, mentioned by the Prophet Jermiah, Chap. 2. 13. My people have committed two evils, they have forsaken me the fountain of life (there is the aversio, à Creatore,) and have hewed to themselves broken cisterns, there is the (conversio ad creaturam) the same hath some representation in original sin; for every man by this hereditary pollution stands with his back upon God, and his face to the creature; Even as the child cometh bodily into the world, with his face downwards and his back upon the heavens; so it is with the soul of a man, and this maketh our sin of native pollution to be out of measure sinful, in that a man standing thus at a distance, yea at enmity against God, can never turn his face again towards God, but by a supervenient grace from above.  
Sixthly, The great heightening of this sin is, In the deep radication of it; It is so intimately and deeply rooted in all the powers of the soul, that while a man is in this life, he can never be freed from it; hence it is that the ordinary determination of the Protestant Writers, concerning original sin, even in regenerate persons is, That it is taken away, Quoad reatum, though not Quoad actum; There is original sin in every man living, yea in the most holy, only it is removed from them, Quoad reatum, the guilt shall not be imputed, and Quoad Dominum, though it be in them, yet it doth not reign in them, only it is in some degree present there, and therefore called by the same Divines, Reliquiae peccati, which expression, though scorned by Corvinus, yet both Scripture and some experience doth justly confirm such a phrase; And although the late Adversary against original sin (Tayl. a further Explication of the Doct. of Orig. pag. 501.) doth positively and magisterially according to his custom dogmatise, that it is a contradiction to say sin remaineth, and the guilt is taken away, and that in the justified no sin can be inherent; yet herein he betrayeth his symbolising with Papists, for all our learned Protestants have maintained this Position against Papists, Bishops and others distinguishing between reatus simplex, that is inseparable from sin, or the merit of damnation, and Reatus redundans in personam, which is, when this is imputed; There is therefore always abiding in every man, though justified, original sin in some measure, it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The sin dwelling in us (as the Apostle calleth it, Rome 7.) and therefore in regard of the immobility and inseperability of it from man's nature, while here on the earth, it is more to be aggravated then all actual and habitual sins; For though in Regeneration, there is an infusion of gracious habits, whereby the habits of sin are expelled, yet this original depravation is not totally conquered by it. And thus much may suffice for the aggravating of it, because something hath already been spoken to this Point.   

¶. 3.  
An Objection Answered.  
THere remaineth one great Objection against the heinousness of this sin,  
That it is wholly involuntary, and therefore we are traduced in this particular, that we charge our sins hereby upon Adam, or God himself, freeing ourselves; Thus we accuse others, and excuse ourselves, Is not this to do as Adam, who put off all to the woman whom God had given him, so we to clear ourselves put all upon Adam's score? Therefore many Papists and others complain of us, as aggravating it too much, whereas one of them saith (Rundus Tappor, Disp. de peccato origin.) that it is minus minimo peccato veniali, less than the most least venial sin. But to answer this:  
First, As this Doctrine about original sin is wholly by revelation, so we are to judge of the heinousness of it according to Scripture-principles. It is true, (as hath been said formerly) the Heathens did complain of the effects of this original sin, but they did not know the cause; so that as by the Word we come to know that from our descendency from Adam we do contract this original pollution, thus also by the Word we are to pass sentence about the greatness of the sin: If the Scripture saith, We are by nature the children of wrath; If God in destroying of the world, doth not simply look to actual sins, but as they flow from such a polluted principle; If by this we are in bondage to Satan, and are under his power, though there were no actual sins committed by us, then let us not matter the speculations of Philosophers, nor the Political sentences of Civil Magistrates, for by these nothing is accounted culpable, but what is voluntary by our own personal will: Hence Austin explained that assertion of his, when dealing against the Manichees, Vsque adeò peccatum est voluntarium, etc. Voluntariness is so necessary to the being of a sin that it cannot be any sin; if this be wanting in this (saith he) all Laws, all Nations, all Governors, etc. do agree: The Pelagians commended this of Austin, and improved it against him; but in his explication of himself, he calleth it Politica sententia; This is true according to the political Laws of Governors, and withal agreeth to actual sins: But the truth about original sin merely by revelation, we need not then regard, what Aristotle and other Philosophers say in this matter, who as they knew nothing of the creation of Adam, so neither of his fall; and this caution is necessary to every one that would not be deceived in this point.  
Secondly, Although in one particular respect this sin may not be so heinous as others, yet in many other respects it doth far exceed, and they are abundantly compensative for that one consideration: It is true, This sin hath nothing of our own personal voluntariness; yea if a man should now consent to this birth-defilement, and even rejoice, because he was born thus estranged from God, this subsequent will would not make original sin to be a voluntary sin unto him, for this is an actual sin committed a new by the personal will of a sinner: But though this be granted, yet there are many other respect which do exceedingly aggravate it, even those we have mentioned before. Hence a learned Schoolman (Dela Rua contra Theolog. cont. 2.) speaking of the comparisons made by Aquinas and others of original sin with venial ones, excuseth them, saying, They must not be understood in that respect, as original sin is a mortal one, for so it doth infinitely exceed any venial one, but in that respect, as original sin is not contracted by our own proper action, but by Adam in whose will our wills were contained: What then, though in one particular this sin may not be so heinous as others, yet look upon the many other respects, wherein it doth exceed all other heinous sins, and then you will be compelled to acknowledge the weightiness thereof.  
Thirdly, The chiefest and highest aggravation of a sin, is from the contrariety of it to the Law of God; for seeing the Apostle doth define sin, 1 John 3. 4. to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The transgression of the Law, than the more irregularity there is in sin, the greater is that sin: Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is either habitual or actual, and if habitual sins are greater than actual, because of the greater dissonancy to God's Law, then must original be more than habitual, and so greater than all sins; if then we compare original sin with the Law we shall find it contrary to it in the highest manner that can be; For God's Law doth not require only actual obedience, but such obedience flowing from a pure and holy heart; and holiness in the heart is more answerable to the Law then holiness in actions: Thus on the contrary, sin in the habitual inclination of a man is more opposite to God's holy Law, than the expression of it in several actings; If then the Apostle define a sin by the contrariety of it to God's Law, not by knowledge or voluntariness, then where there is the greatest obliquity and declension from this rule, though there be not so much voluntariness, there is the greater evil; So that this respect may silence all those cavils and disputes which are usually brought in to diminish the guilt of this sin, still have recourse to the Law of God, and there thou wilt find, that whereas actual sins are respectively against respective commands, this is against every Law; It is against the whole Law, and therefore hath as much evil in it, in some sense, as the Law hath good.  
So that the Use is, To exhort every one who would have his heart deeply affected in this point, who would be humbled greatly, because his sin is great, to take off his thoughts from all those Philosophical or humane arguments which are apt to lessen it; Because a Magistrate will not put a man to death, unless where he is guilty by some voluntary personal act of his own; do not thou therefore think it cruel and unjust with God, if he condemn for that sin, wherein though we have not own proper will ingredient, yet by imputation it is voluntary: But of this more when we are to justify God in these proceedings against cavilling Sophisters.    

SECT. III.  
That every one by Nature hath his peculiar proper Original Sinne.  
THe second Doctrine offereth itself in the next place to be considered of, which is,  
That every one by nature hath his peculiar proper original sin, which doth betimes vent itself into actual evil. For the Text speaketh universally, there is not any to be exempted. It is made a Question in the Schools, Whether there be many, or one original sin only? Aquinas bringeth two Arguments for more original sins than one; The one is from the Text according to the Vulgar Translation, Psal. 51. 5. where it is rendered, In sins did my mother conceive me, in the Plural number; And then the second from Reason, because there being many actual sins, it cannot seem rational, that one original sin should incline to them all, seeing many times these sins flow from contrary principle; How may it be thought this one sin should carry a man out concupiscentially to so many contrary lusts? Therefore that this truth may be fully demonstrated, let us consider these Propositions:  
First, That such who deny any original inherent corruption, and make Adam 's actual sin to be ours only by imputation, as Pighius and Catharinus, they will say, That there is but one original sin, which is by imputation made every man's; Even as by the light of one Sun, every man seeth, or (as some Philosophers say) there is one common Intelleotus agens, by which all men are enabled to understand; So that by this opinion every man hath not his peculiar inherent defilement, but that one actual transgression by imputation, is made the one common sin of mankind. Now although this is to be granted, That Adam's actual sin is made ours (which Chamier, and some French Protestants following him do dangerously deny) yet the Texts heretofore brought in this point, do evidently convince, That every one hath his peculiar native defilement that he is born in: So that original sin, though it may be called one in specie and proportione, yet when we come to every particular man, he hath his numerical and individual original sin in him: Although therefore there be as many original sins in the world, as there are men and women, yet in one man or one woman, there is but one original sin: Thus David, Psal. 51. 5. confessed his particular birth-sin, not that it was his case alone, not that any other ought not say so, as well as David, but because this consideration doth most humble and affect a man, for what is it to hear that in the general there is such a thing as original sin, unless a man make particular application to himself, unless he bring it home to his own heart, unless he cry out, Ah wretched and undone sinner, I, even I am the man that am thus born in sin, even though there were no other men in the world, yet I should be by nature the child of wrath! And truly this is one reason of our large discoursing upon this point, that you might at last bring this coal of fire (as it were) into your bosom to kindle there, not only to think of the undone estate of mankind in the general, but to think this is true of thee, I am the man of whom all this evil is spoken; Believe thyself to be such a Toad, such a Devil; Harken to the Word more than to these flattering and soothing suggestions which thy own deluded heart, or corrupt teachers may obtrude upon thee.  
Secondly, That although this original sin be commonly called the sin of the nature, yet that is not to be so understood, as if it were not also existent in the person, and so a personal sin. Catharinus (Opusc. casu hominis.) confesseth he doth not understand how original sin can be called the sin of the nature, for the nature is an abstract, and it is a Chimerical sigment, to say, an universal nature is capable of sin, because Actiones sunt suppositorum; and the late known Enemy to this truth, doth (as it were) triumph in his Arguments against this expression, when it is called, The sin of our Nature (Further Explicat. of the Doctrine of Orig. pag. 493.) For while he is wresting and wrecking the miserable 9th Article of the Church of England, adding and detracting (Procrustus-like) to make it commensurate to his prepossessed imagination (although he should remember, that according to the Civil Law, no credit is to be given to confessions extorted upon the rack) he positively dictates, that sin is an affection of persons, not of natures; The humane nature cannot be said to be drunk or commit adultery, Actiones sunt suppositorum, and sin is a breach of the Law, to which persons not natures are obliged. This Argument I remember is urged also by some against Christ's obedience, that the Law did not bind his humane nature, because it was not a person, and therefore the command did not reach to him as he was man, to do this or that. But the answer is very obvious, That although the Law doth immediately bind the persons, yet mediately it doth also the nature, Who can deny, but that the Law to love God, though immediately it be commanding the person, Thou shalt love the Lord, & c? yet thereby the soul of a man is also reached unto, so that hatred of God in the soul, as it is there inherent is forbidden mediately; Otherwise there could be no habitual sins or graces, because the command or threatening did no ways reach to them.  
In the next place (to our purpose in hand concerning original sin) it is ignorantly objected, That Actiones sunt suppositorum; For we do not say, Original sin is an action, it is in the nature of habits; So that this ariseth from a gross mistake, That a child doth actually sin in partaking of this nature-defilement; We say it doth contrahere peccatum, or receive this pollution with its nature, not that it doth actually sin in the reception of it. But then  
3. When it's called the sin of our nature, it is not meant, as if this nature did universally exist any where, that indeed would be a mere Chimaera, or as if man's nature were any where but in a person, But that wheresoever the nature of a man is any where subsistent in individuums, there is also this corruption; Even visibility and mortality are the universal properties of the nature of man: There is no man but hath these affections; So also is original sin thus inseparably annexed to the nature of man, wheresoever it doth particularly subsist. To this purpose Julius Sirenius a Scholastical Writer (Promptu, Theolog. lib. 20. & 22.) When we say, Original sin is a siane of the humane nature, Non ita velim intelligas quasi naturae per se considerata actio aliqua convenire possit, etc. do not understand it as if any action could agree to nature, considered in itself; for not the action (which is of the suppositum) but the modus agendi belongeth the nature existent in the suppositum, for sin is not an action, but the mode, or rather the defect of the mode in an action. The Sum is this, A man is born thus in sin, not because he is this or that person, but because he is a man descending from lapsed Adam; So that by this we see, that it is the sin of our nature, and yet so as it is the sin of every person new born, but we are necessitated to call it, the sin of our corrupt nature, to distinguish it from all actual and habitual sins, which are the sins of one person, that they are not necessarily the sins of others; Every man is not necessarily a proud man, an unclean man, but every one is thus a defiled man, destite of the Image of God; only this must always be remembered, That it is not our nature-sinne, as we had it from Creation, but as vitiated by Adam's voluntary transgression, and if he would put it in the definition of man, that he was animal rationale mortale, we may add ad peccata prenum, prone and inclming to sin; for we must consider man otherwise in Divinity, and by Scripture-light, than we do in Philosophy; Hence to be a man, or to walk as a man in Scripture-phrase sometimes, is to be sinful, and to do a thin sinfully: You see then that upon good grounds original sin is called the sin of our natures, and that as in actual sins the person doth defile the nature: So on the contrary in original sin the nature defileth the person; for the humane species was in Adam, as we say, the whole species of the Sun is in the Sun, though with some dissimilitude. Hence it is that according to the Exposition of some learned men, it is called, The sin of the world, not my sin or thy sin, but the sin of the world, John 1. 29. For this Rule is given, that wheresoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used with the emphatical Article in the Singular number, as in this place, there we must always understand original sin; but perhaps that is no more true than another Rule, (viz.) where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there always it signifieth the holy Ghost, I rather therefore think, that by the sin of the world is meant all sin, any sin committed and repent of; for Christ did not only come to take away original sin, as some would have it, but all actual sin as well; So that the expression is here used in the Singular number for the greater emphasis: Hence Divines have two Rules, first, Nomen terminatione singulare saepe significatione est plurale, a word that hath a singular termination, may have a Plural signification, as sin in the Text signifieth all sin. The other Rule is, Quando Scriptura sacra singulari numere utitur pro plurali, tum saepe plus singularitate significat quam pluralitate when the holy Scripture useth a singular number for the plural, than it often signifieth more in the singular number then if it had used the plural, as Exod. 15. 22. He hath cast the horse and rider into the sea, that is the great company of Pharaoh's host; we do not then exclude original sin from this place, only we say, actual sin is also comprehended in this propitiatory Sacrifice of Christ.  
Propos. 3. By this than it appeareth, That seeing every one hath his proper peculiar original sin, that the Infant's sin is distinct from the parents original defilement, and so our inherent pollution doth differ from Adam 's sinfulness inherent in him; For you must know, that the sin, which is original in us, was personal in him, he did by his own voluntary transgression offend God, and so deprived himself of all that spiritual honour and glory God had crowned him with; Immediately upon the deprivation of God's Image, there was an habitual inclination unto all manner of evil, and this pollution is transfused from Adam to all his posterity, not that the same sin numerically in Adam is communicated to every one descending from him, but the same in kind; Therefore that Argument which the Pelagians gloried in, in their conflict with Austin, fetched out of Aristotle, That accidens non migrat de subjecto in subjectem, is foolish and absurd; For we grant that the same numerical sin which was in Adam is not propagated to us no more than the same personal humane subsistency, but as we have an humane being distinct from his; so also an original pollution is in every man distinct from that sinfulness in Adam. It's true, some learned men have doubted, whether we are to conceive original sin inherent in us, as having a distinct guilt from Adam's transgression, they think it more consonant to truth, if we say that his sin and our native pollution, do make up the formal guilt of it; But as we have heretofore showed, that cannot be, therefore though we are always to judge of this original pollution with this respect to Adam's sin, that being the original efficient sin, and this the original formal one, yet in itself considered there is a damnable guilt, and therefore by it alone we are said to be children of wrath.  
Lastly, Although original sin be but one in every man, yet we may call it many in respect of the efficacy of it, and the innumerable issue that cometh from it: So that we may say it is one and many in several respects, for all the sins of the world have their rise mediately and immediately from it, all these springs come from that Ocean; Thus Aquinas and the Schoolmen answer that place, Psal. 51. 5. Although the proper answer to that place is, that in the Hebrew it is in the singular number, the plural is only according to the Vulgar Translation; and if you say, How can all these actual sins which are of a contrary nature come from this one spring? How can one sin dispose to many contrary sins? We answered this before, and shall add one thing more to clear it, (viz.) That though one sin may not dispose directly, and per se to all sin, yet per accidens, it may by removing that which did keep off all sin; for original righteousness did incline to all duties, and thereby preserved from all sin; now original sin excluding this, thereby all sins are committed, as temptations and occasions do intervene; Even as if a musical instrument be marred, every string maketh a different jar according to the nature of it, or as when a mixed body is dissolved, every element goeth to his proper place, which is Aquinas his similitude, of which when we shall show how original sin is equal and inequal in all.   

SECT. IV.  
That Original Sin which is in every man doth vent itself betimes.  
WE proceed to the second part in the Doctrine, which is, That this original sin which is in every man doth vent itself betimes, his Imagination is evil from his childhood. We told you, the Papists offer violence to the Text, when they limit it to a man's youth, excluding his childhood, as if that were innocent; The Rabbins they say (as Mercer relateth) this evil figment is in a man's heart, till he be thirteen year old, and afterwards a good figment cometh into a man. It is greatly disputed with the Schoolmen, When is the time that a child cometh to discern between good and evil, for till then (they say) the Law of God doth not bind, and so he is not capable of actual sins? Some limit the time of actual sins to four or six years of age; But certainly here cannot be any fixed or uniform Rule given; neither may we deny children to be guilty of actual sins, before they come to years of discretion: Certainly Austin speaketh of his observation of the envy which one child hath, while another sucketh the same breast; and therefore although we cannot say with the Lutherans, That Infants have either actual sins, or actual graces, yet no doubt but actual sins do very early proceed from them; neither is the time of their sinning to be limited to the time of their use of reason in a formal and deliberate manner. It is true, our Saviour took a little child, setting him in the midst of the company, saying, Unless a man become like this child, he cannot enter into the kingdom of heaven, Mat. 18. 4. not that such a little child had not both original and actual sins in him, but because comparatively to grown persons they are innocent, having not the pride and other sins as men of age have, therefore it is, that we are to be converted, and become like little children; yea there is no parent that desireth the salvation of his children, but he may observe, that from the very childhood there is a great averseness to what is holy and a natural inclination to evil; Insomuch that all do betimes give a discovery of that imbred and sinful pollution that is in them. Solomon saith, That folly is bound up in the heart of a child, prov. 22. 15. And in Job 11. 12, Man is said to be born like a wild Asses-Colt, because of the stupidity and unteachableness that is in every one by nature to what is good. To consider this more throughly, we are to take notice, that original sin doth not lie in a man asleep, or like a sluggish and muddy pool that doth not send forth its noisome streams, but by the Apostle, Rom. 7. is described as a sin that is always acting and rebelling against the Law of God; and therefore as soon as ever a child is capable of such sinful actings, this original sin doth put forth itself, it is not to be limited to years of discretion, but even in the childhood of man much folly and vanity, many actual motions of sin, do put forth themselves: It's often said by Divines, that original sin is peccatum actuosum, though not actuale, an active sin though not an actual; and this should make us look back to our very childhood, and to mourn for all that folly and vanity we then committed; How quickly did thy enmity to holy things begin to appear? What a wild Ass' Colt? or what a young Serpent wast thou, plainly manifesting, that as thy parts of mind and strength of body should increase, so also would thy corruption break forth more powerfully: But of this childhood-sinfulness more is to be spoken.   

SECT. V.  
How soon a Child may commit actual Sinne.  
WE are treating upon the second part of the Doctrine, which is, That the proper original sin that is in every man, doth break forth into actual evil betimes, [From the youth] The word is observed by learned men, to be used in the Plural number for Emphasis sake, and therefore is not to be limited to such a time, as when one cometh to years of discretion, but even to our childhood, therefore the Hebrew word is used of Infants, as Moses, Exod. 2. 6. and Samson, Jud. 13. 5. although we deny not but that it is also in Scripture applied to those that are grown up; Hence Divines have a Rule, Secundum Hebraorum idioma, Infans vocatur emnis filius ad comparationem parentum, according to the Hebrew custom, every son is called an Infant comparatively to his parents, and happily we may add a Disciple and servant respectly to their Superiors. This word Obadiah applieth to himself, 1 Kings 18. 12. Thy servant feareth God from his youth; This time then of sinning is to be extended further, then usually it is imagined, for commonly we look not upon the actions of young ones as sins, till they come to some discretion, or if we do, we count them very little, and venial, they are matter of delight more than of humiliation; so few are there who do rightly affect themselves with the vanity and folly, as also enmity to holy things that they were guilty of even while little children. But because this truth hath some difficulty in the doctrinal part thereof, let us more exactly inquire into the nature of it, which will be seen in several Propositions. And  
First, The Lutherans have a peculiar opinion, that even Infants, whether in the mother's womb or new born, are guilty of actual sins: for whereas they make the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Steg. Photin. dis. de peccato Orig. Fewrborn. disput. 1a.) to be applied sometimes to the Infant in the womb, Luk. 1. 41. sometimes to Infants new born, 1 Pet. 2. 2. They conclude, that even such as these, before they have any use of reason, are guilty of actual sins, only concerning actual sins they distinguish, that such are either taken strictly and precisely for those that came from deliberation, and the will, or largely for any motions or stir of the soul against God's Law, though without the act of will and reason, and in this latter sense (they say) Infants partake of actual sins. But although original sin is an active quality in a man, and doth begin to work very early, yet it cannot be thought to produce actual sin, till the soul by its powers and faculties is able to produce operatins. It is true, we read of Timothy, that he is said to know the Scriptures from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but that doth signify Timothy something grown up, and attaining to some understanding (for the Lutherans are too peremptory, who think, a place cannot be brought; where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth signify a child something grown up; Timothy therefore is said, 2 Tim. 35. To know the Scriptures from a child, because his godly Mother and Grandmother did as soon as he was able to receive, instruct him in the faith, which could not be, while a mere Infant. Therefore  
In the next place, A second Proposition is, That even in the state of integrity, had not Adam fallen, children new born would have been without actual knowledge, as well as in corrupted nature, they would not have been born with perfect use of their reason, no more than they would have been born with perfect and complete bodies, for such could not have been contained in the womb. We take it for granted, (though some have been for the negative) that in the state of innocency there would have been multiplication of children by generation, which appeareth in the Creation of a woman for a man, and if so, then that the children at that time born, though they would have been free from original sin, and all the general effects thereof, yet would not have been born in a perfect ability actually to use their reason. Indeed the Scripture is wholly silent, what would have been done, if man had not fallen, and therefore nothing can be certainly determined, unless we had some divine revelation about it, yet there is a good Rule given, that we must think God would then keep to that ordinary way of nature, which we now find, except where sin and the effects thereof have made a difference; we are not to make miracles and extraordinary workings of God, unless some necessity of reason compel thereunto, and thus it would be here, if children new born should have had perfect actual knowledge. It is true, Austin doth seem to incline (Vide Augustin. de peccator. Mer. & Rmeist. lib. 1. cap. 35, 36. especially cap. 37. that as soon as ever the children were come forth from the womb, God would have made them great and perfect bodies, as he did Eve of Adam's rib immediately, or at least made them fit for all motions of the body; but this is so improbable, that Austin cannot be excused, unless we think he spoke it doubtingly, and by way of inquisition, yea not only concerning the body, but even the soul also, that a child is so long without the use of reason, he seemeth to make it not from mere nature, but vitiated and polluted; This (we say) hath no probability, for we must not think that God would have always in the state of innocency, wrought miraculously in the constant propagation of mankind. It is true, the blindness that is habitually upon the mind of every Infant, whereby it is indisposed to receive the Truths of God when grown up, would not then have been in Infants; There would not have been any privation of such light as was necessary, but it would have been mere nesciency and so no sin, and therefore such a nesciency was in Christ's humane nature, while and Infant, Luk. 2. 52. He increased in wisdom and stature, as also, Isa. 7. 15. Butter and honey shall be eat, that he may know to refuse the evil, and choose the good, that is, he should eat on children's usual food, till he did increase in knowledge, but all this was without sin. This Proposition may satisfy that Infants cannot have any actual sin, while merely so, because the want of use of reason in them is no sinful imperfection; neither are they under the commands of God to believe and know him, as also to love him with all their soul: Therefore it is absurd in the Lutherans to say, that these commands of actual knowledge, fear, or love do bind them, while thus under a natural nesciency that floweth from their very nature, as nature not as vitiated and defiled.  
Prop. 3. The reason why Infants have not the actual use of reason, as soon as they are born ariseth not from their soult, but the constitution of their bodies; As in natural fools, mad men, or men in sleep, there is no defect in their souls, but in the body, which is the organical instrument of the soul; Therefore when Infants die, as soon as ever their souls are separated from the body, they have perfect knowledge and reason; but the want of the use of reason ariseth from the abundance and overflowing of humours, whereby the sensitive powers of the soul are make indisposed for their operations.  
Prop. 4. Seeing therefore that the soul cometh to work rationally by the successive alteration of the complexion of the body, as the organs are disposed, which in some is sooner, in some later, it is impossible to give not only the metaphysical indivisible instant, but even the moral time wherein a child doth first begin to have an actual sin. As we cannot observe it in ourselves when we first had any use of reason, so neither can we in another; and therefore the limiting of the works of understanding, to the fourth, sixth or seven years, is altogether uncertain, only we are to conclude, That children sin long before they know what sin is, or can understand what it is to offend God, for those peevish 〈◊〉 vexations which are in little ones, even while sucking, are not to be freed 〈◊〉 some kind of guilt, for such things would not have been in the state of innocent●: And if you say, Why should we think those are sins, seeing they do not flew from the use of reason and freewill? Therefore.  
The fifth Proposition is, That contrariety to the Law of God is of the essence of a sin, not voluntariness in actu secundo (as they say) as if immediately elicited by the will; For habitual sins are not voluntary in that, but because they are the effect produced by voluntary acts of sinning that did precede, therefore they have as much voluntariness, as is required to make an habitual sin, and thus original sin with the immediate effects that flow thence, have as much voluntarness as is required to make them sins, for as habitual sins are therefore sins, because contracted by our own personal will, so original sin is voluntary, because descending upon as by his will, who was our Head, both quoad esse naturale, and morale, as it is in time more to be explained: Therefore that Position of Socinians and others, That nothing can be a sin which is not committed by the voluntary consent of our own personal will, is to be rejected as that false foundation upon which they build so many erroneous Doctrines.  
The sixth Proposition is, That even young children very early have imperfect workings of understanding and will; So that those obscure actings of a rational soul begin far sooner to put themselves forth, than many do think; Hence it is that they know and love those that give them suck, we must then consider, that there are imperfect workings of reason and perfect form ones; These later indeed are not so soon, but the former are very early; Lapide in Psal. 25. speaketh out of Gregory, of a child but five year old guilty of blasphemy; And certainly Austin in his Confessions, doth much bewail his sins, while he was a child, he was but tantillus puer, yet tantus peccator, a little boy, but a great sinner. This truth is very useful, not only to confute Pelagiant and Socinians, who make in a child an indifferency to good or evil; or with Aristotle a blank table to receive any impression, but especially to quicken up Parents to their duty in diligent admonition and institution of them; For Solamon, wiser than any Pelagian, saith, Prov. 22. 15. Folly is bound up in the heart of a child; The word signifieth, is close bound to his soul, as if it were with ropes: Now if besides this natural folly, there be wicked education and evil example, this will be such a threefold cord that will not easily be broken: Oh then do not think it is no matter what children do, their sins are but sports and jests, you will not have them displeased or corrected, for this is contrary also to Solomon's counsel, Prov. 22. 5. Train up a child in the way he should go, etc. Some render it dedicate, some instruct, it cometh all to one sense, but who must be thus trained? Even a child, in the Hebrew it is Gnal pene, super es viae, which causeth divers Interpretations; Some understand it of the very first beginnings of a child's course, when he in bivio, whether he shall take to virtue or vice; Some for the very time that any entrance can be made upon them; for children are to learn many things by mere memory before they have understanding, neither is that, though in holy things, a taking of God's name in vain, but a serving of God according to their capacity; Some understand it according to the capacity of the child, as a vessel with a narrow mouth must have liquor poured into it by degrees; all these senses tend to the same purpose, (viz.) that Parents should not put off the instruction of their children, or to think, because they are children, therefore their sins are not to be much regarded, for you have Job sharply bewailing these, Job 13. 23. What were those iniquities for which God did so severely chastise Job? Why did God write such bitter things against him, it was because of the sins of his youth, the same word in the Text: And Psal. 25. 7. David in great affection prayeth God would not remember the sins of his youth, the same word also in the original, as is in my Text: And certainly, we have a dreadful example of God's anger, even against the sins of little children, 2 King. 2. 23. for such came out of the City, and mocked the Prophet, saying, Go up thou bald head, and there presently came two she-bears that did tore in pieces two and forty of them: They were but little children, and you would think none would regard what they said, but behold the heavy judgement of God upon them: Therefore let Parents be more deeply affected with the lies and sinfulness of their children, then commonly they are. The wicked man is said, Job 20. 11. to have his bones full of his puerilities, or as we translate it, the sin of his youth, because sin acted in the youth, doth cleave more inseparably than other sins, even as he who had been possessed with a Devil from his youth, was more difficultly cured, therefore the Text addeth, Those sins lie down in the dust with him; Thy youth-sins will go to the grave with thee, if grace make not a powerful change.   

SECT. VI  
Whether Original Sin be alike in All.  
THe last thing to be treated on, is to answer that Question, Whether original sin be alike in all? Do we not see some even from the very womb more propense to iniquities than others? And if it be equal in all, Why should not all be carried out to the same sins alike? Why is not every one a Cain, a Judas?  
To this we answer these things, 1. If we take original sin for the privative part of it (viz.) the want of God's Image, so all are alike; Every one hath equally lost this glorious Image of God, none hath any more left of it in them then another: Even as it is concerning those that are damned in hell; They are all equal in their punishment in respect of the poena damni, they lose the presence of the same God, and are all alike cast out from his presence, but there is a difference in respect of the poena sensus, some have greater torments than others.  
2. Original sin is alike in all in the positive part, if you do respect the remote power of sin, that is, there is in all equally an habitual conversion to the creature: Even as all have the same remote power of dying alike, though for the proxim power some die sooner, and some later; The seed then of all evil is alike in all, all are equal in respect of the remote power of sinning.  
3. By original depravation, all are alike in respect of the necessity of sinning; There is no man in this lost estate, but he doth necessarily sin quoad specificationem (as they say) whatsoever he doth, he sinneth, though not quoad exercitium, this sin or that sin one is more engaged unto then another: Neither is this necessity of sinning like the necessity of hunger and thirst; for these are mere natural and not culpable, but this necessity of sinning is voluntarily brought upon us, and though it be necessary, yet is voluntary and with delight also: As Bernard expresseth it, The voluntariness taketh not off from the necessity, nor the necessity from the voluntariness and delight.  
Lastly, Original sin is equal in all, in respect of the merit and desert; it deserveth death, it deserveth hell; There is none cometh into the world thus polluted, but he is obnoxious to death, and an heir of God's wrath; For although some are freed from hell, yea and one or two have been preserved from death, yet is wholly by the grace of God; The desert of original sin is equal in all.  
But than you will say, How cometh it about that some are more viciously given than others, some more propense to one sin then another?  
I answer, 1. From the different complexions and constitutions of the body, with their different temptations and external occasions of sin as they meet with; Though the remote power be equal in all, yet the immediate and proxim disposition is the body's complexion, and other concurring circumstances; For original righteousness being removed, than a man is carried out to sin violently, according as his particular torrent may drive him; Even as if the pillars or supporters of an house should fall to the ground, every piece of wood would fall to the ground more heavily or lightly, as the weight is, or as you heard Aquinas his similitude, when the mixed body is dissolved every element hath his proper motion, the air ascends upward, the earth downwards; and this is the cause of the divers sins in the world, and some men's particular inclinations to one sin more than another. And then  
2. The grace of God either sanctifying or restraining doth also make a great difference; It is God that saith to the sea of that corruption within thee, Hitherto thou shalt go and no further. Think not that thou hadst a better nature, or less original sin than Judas or Cain, but God doth either change thy nature, or else he doth several ways restrain thee, that thou canst not accomplish all that actual wickedness thy heart would carry thee unto.    

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

SECT. I.  GAL. 3. 24. But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ, might be given to them that believe. 
THe Apostle having made an Objection against himself, vers. 21. Is the Law then against the promises of God? He answereth it,  
1. With a detestation (God forbid.)  
2. He sheweth wherein the Law is so far from being contrary, that it is subservient to the Gospel. Only we must distinguish of the use of the Law, which is per se, and which is per accidens; The use of the Law per se is to give eternal life to such who have a perfect conformity thereunto; but per accidens, when it meeteth with lapsed man, who must needs be cursed by it, because he is so far from continuing in all the duties thereof, that he is not able to fulfil perfectly one iota or tittle thereof, therefore it provoketh us to seek out for a Saviour, as a man arrested for debt, enquireth for some friend, or surety to deliver him.  
Now this subservient use of the Law is expressed in the Text mentioned, wherein you have the condition of mankind declared (viz.) That they are shut up under sin.  
2. The Universality, All.  
3. The Cause appointing and declaring of this, The Scripture.  
4. The final Cause, That the promise, etc.  
Let us briefly open the particulars. And  
First, The Condition of man is said to be shut up under sin, or concluded, it is a Metaphor from those malefactors that are shut up in a prison, and cannot come forth; So that the word implieth partly the condemnation that is upon all mankind, and partly the impossibility to escape it; and than whereas it is said, under sin, that denoteth both the guilt of it, and the dominion of it, and that both original sin and actual, for both are comprehended herein, else Infants would be excluded from having an interest in Christ, for whosoever are brought to Christ are necessarily supposed to be in a state of sin. Hence  
In the second place, there is the Universality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is more emphatical than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All things, not all men; This expression is used, to show, that not only all men, but all their actions, studies, endeavours, every thing belonging to them (as it were) is thus sinful and damnable, although Grotius maketh the Substantive understood to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
In the third place, we have the Cause appointing and declaring of this, and that is the Scripture. It is usual to attribute those things which belong to God unto the Scripture, because that is the sentence of God that declareth the will of God; Thus Gal. 3. 8. The Scripture foreseeing, that God would justify the Heathen, etc. that is, God by his Word foretelling what he would do: Thus Rom. 9 17. The Scripture saith unto Pharaoh, For this same purpose have I raised thee up, etc. that is, God by the Scripture manifested his will and purpose concerning Pharaoh; So that in this place, we are to conceive of God wisely and righteously ordering this way, that all mankind shall fall into a stat of sin & condemnation, that so a way may be made open for the advancement of the grace of the Gospel, Not that God did necessitate Adam to sin, or did infuse any evil into him, but be falling by his own voluntary transgression, and thereby plunging all his posterity into this wretched estate, God who could have prevented this fall of Adam, did not, because not bound to it, give him that grace, which would actually have confirmed him, although he bestowed on him grace sufficient enough, to enable him to stand; God (I say) did righteously and wisely permit this fall of his, thereby to work out a greater good, than the sin of Adam could be an evil▪ Thus God may be called the cause appointing and ordering of all this evil of mankind, partly permissiuè by leaving Adam to his own will, and partly directiuè, and ordinatiuè, being not a bare spectator or sufferer of this apostasy, but also a righteous director and ordainer of it to blessed and heavenly ends. Though therefore God is here said to shut up all mankind into this prison, yet he is no more cause of the evil, which brought this desolation, than a Magistrate is of the wickedness of such a Malefactor, whom he throweth into prison; Yea Gods ordering of this fall of Adam unto such righteous ends, doth therein demonstrate his Mercy and his Justice: So that although sin be evil, yet the punishing of this is good, as also the working of a better good, than the evil is evil, is a demonstration of the infinite wisdom of God. As God doth it thus, as the chief cause, so the Scripture is said to shut us up under sin instrumentally, because that declareth the curse of God due unto us: And that upon a twofold account, both because of the actual impieties all do commit, as also because of that original filthiness and pollution we are born in.  
Now it is my purpose to treat of God's righteous dispensation towards mankind in this particular only, because some do rise up with great zeal, for the righteousness, honour and glory of God in this point, as if the Doctrine delivered by the Orthodox herein, were altogether injurious and derogatory to him: Hence the late known Adversary to this fundamental Truth about original sin, delivers himself thus (Answer to a Letter, pag. 23, 24) To say that for Adam's sin it is just in God to condemn Infants to the eternal flames of hell; and to say, that concupiscence or natural inclinations, before they pass unto act could bring eternal condemnation, etc. are two such horrid propositions, that if any Church in the world would expressly affirm them, I for my part should think it unlawful to communicate with her in the defence, or profession of either, and think it would be the greatest temptation in the world to make men not to love God, of whom they speak such horrid things. Thus he most horribly. Now although these two Propositions are set down by him odiously and captiously, not fully expressing the Doctrine of the Reformed Churches, yet it is plain, that he striketh at those Positions, which are for the substance of them maintained by all Protestant Churches, and doth thereby publicly profess his separation from, and non-communion with all Protestant Churches, and particularly with the Church of England, in that 9th Article, which he doth so cruelly tear and mangle, that it may not appear to be what indeed it is.  
Our work therefore shall be from this Text, to declare from Scripture-ground the holiness, wisdom and righteousness of God in his proceedings thus with mankind for Adam's sin: For although all grown persons are shut up under actual sins, as well as original, yet here is comprehended both, seeing it doth extend to all that may have salvation by Christ, out of which number Infants are not to be excluded. Therefore Bellarmine bringeth this Text amongst others, to prove that there is an original sin that all are born in. And so we observe,  
That God for righteous and wise ends manifested in the Scripture, hath shut up all mankind in a state of sin and damnation: That God who could have preserved Adam in the state of happiness, and continued it to all his posterity, so that thereby no sin or condemnation, would have come upon any one man (for there would than none have done evil, no not one) hath ordered the contrary way, suffering man to fall, and thereby all mankind to be in a state of condemnation, whereby also sin is so predominant, that now there is none that doth good, no not one. The Scripture doth in other places with much exactness and diligence take notice of the proceeding of God in this way, as Rom. 3. 9 The Apostle dividing all mankind into Jews and Gentiles, showeth, that though there may be many differences in several respects, yet as to a state of sin by nature and so a necessity of justification by Christ all were alike; Therefore saith he, We have before proved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The word is very emphatical, some make it to charge, complain, and in an heavy manner to accuse; So that to be by nature of ourselves in a state of wrath, not being able without the grace of Christ, to avoid this condemnation, is the greatest guilt that we can be charged with: It ought not to seem a light and contemptible thing that we come thus cursed in the world; But because men may be accused falsely, and the Pelagians charge us with laying a false curse upon mankind; hence the Greek word signifieth more (viz.) so to charge a thing upon a man, as by strong reasons to prove it, to show clearly the causes and grounds of it. therefore our Translators render it. We have before proved; So that the Apostles meaning is, We have not only said thus, but we have proved; A Metaphor (say some) from those who have cast up their accounts, and upon exact consideration do conclude, this is the sum: But what is that he hath proved, even that all are under sin, not only actual, for many were not guilty of those actual sins he enumerateth, but under a state of sin, they could not avoid it, because of the corrupt nature they bring with them into the world. Therefore Contzer the Jesuit (Comment in Rom. cap. 3. Quaest. 3.) making this Question, How the Apostle could affirm those following sins reckoned by the Apostle of all men, after he had given several interpretations, concludeth, that that is the best exposition, and most consonant to the Text, as also the scope of the Apostle, and most apt to resell heresies, which understandeth it of all men, in respect of their nature and originals, and by their works are made more sinful; for seeing all are under original sin, and by nature children of wrath, when by age they can actually sin, they stir up this hereditary evil in them, That there is none righteous: neither the Jew by the Mosaical Law, nor the Gentile by the Heathen Law. Thus even a Jesuit, which may exceedingly shame our Britannus Coluber, as Pelagius of old was called, and may be transmitted to such who are guilty of Pelagius his error by imitation. Now that this Exposition given is most consonant to the Apostles scope, is plain, because if he did not so conclude by his Disputation, That every one naturally, not one excepted was thus under sin, than such exempted ones would not need justification by Christ: Therefore observe at vers. 19 how universally he expresseth himself, That every mouth might be stopped; It is taken from a guilty malefactor, whose faults are so evidently proved, that he cannot tell what to say, he is condemned in his own conscience; and thus ought every one to be, partly by Scripture, and partly by experience so fully convinced of his native-pollution and sinfulness, that he cannot in the least manner boast of himself, attribute any thing to his own power, or complain of God; The Metaphor is either from a beast that hath a muzzle or bridle put in his mouth; or as Chrysostom from the torrent and streams of water, which running violently are damned up; And this denoteth how readily and impetuously a man is carried out to justify himself, to deny any such original pollution, to quarrel and expostulate with God: So that this being God's end in suffering mankind to fall into this condemned estate, even to stop men's mouths, to convince them to humble them; How inexcusable are those, who from this very dispensation do take occasion to open their mouths, and to plead the more pertinaciously for themselves? The other general expression is no less observable, That all the world may become guilty before God: Oh the impudence of those foreheads that dare plead, not guilty, as to a considerable part of the world! But this of the Apostle is a very thunderbolt; for the expression is taken from the malefactor who is found guilty, and so lieth at the mercy of the Judge; If he looketh upon his own demerits, he can expect nothing but condemnation; How happy were it, if such who abound in Disputations for man's innocency by nature, would at last turn it into holy accusations, confess themselves guilty, justify God, and go out of themselves, for if they be any of this world, they must acknowledge themselves in this guilt, which is not only actual, but original also? Hence at vers. 23. All are said to come short of the glory of God; By the glory of God some mean Eternal life, the glory God will bestow upon us; The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from those who run in a race, and fall short of the victory, being left behind by those who outrun them, and this word signifieth how that men, while by their natural strength they labour, and run, and weary themselves, expecting to obtain happiness, all is but in vain, for they fall short of glory. Others understand it of grace, which is glory begun; every man by nature is destitute of grace: Some understand it of glorying, No man hath occasion to glory before God, because he is wholly corrupt: Others of God himself, for with the Jews God is called Haccaved, the glory. Lastly, Some of that Image of God, in which man was created: All these Interpretations do necessarily suppose one another, and therefore by it is plainly demonstrated the sinful, wretched and impotent condition that every man is born in.  
Another passage taking notice of this proceeding of God, to suffer all men to become in a guilty estate, that way thereby may be made for the advancement of his grace, is Rom. 11. 32. where the Apostle treating of that sublime and high mystery, why God did break off the natural branches for their unbelief, and graft in others, he saith, God hath shut up all under unbelief, that be might have mercy on all; This indeed doth directly and chiefly speak of actual sin, therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unbelief, or disobedience, yet indirectly and by consequence, there is supposed the bitter root of this rebellion, which is both in Jew and Gentile; now the Apostle saith, God shut up all in this, or into this, for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Greek word implieth, That God hath shut them up all together; As if a Judge should shut up many malefactors together in a dark dungeon; and because the Apostle is speaking of a very great mystery herein, why God should by his free grace deliver some out of this prison, and leave others therein, we see how pathetically and powerfully he breaketh out into a divine acclamation, concerning the incomprehensible judgements and ways of God, as being that only which may silence all our humane reasonings in these cases; There being no more certain way to become foolish and corrupt in our imaginations, then when we do presumptuously adventure to judge of God's proceedings according to our limited capacities; for as it is with a man that shall fix his eyes too much upon the dazzling Sun, he is so far from beholding the nature of it, that he doth rather lose that ability to see which he had before: Thus when men will too arrogantly dive into the reasons of God's dispensations towards mankind, he is so far from getting a full knowledge thereof, that many times for his pride he is left by God, and those abilities which he had before are blasted. Let us therefore with the Apostle in matters of this nature, say, How unsearchable are his judgements, and his ways past finding out? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Metaphor from those subtle beasts that leave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no footsteps if possibly they can, that so they may not be found out. In this point therefore concerning original sin content thyself with the revelation of the Doctrine, that it is so, and conclude, there is no iniquity or injustice with God, though this transcend thy investigation of it; For as it is impossible for a man to catch hold of his own shadow, but the more he stretchedth out to take it, the farther it flieth from him; So it's concerning the Nature, Attributes and ways of God, the more we think to apprehend them, the higher they soar from our reach; But of this more in the prosecution of the point.   

SECT. II.  
Propositions to direct us about this great Point of God's proceedings, as to the matter of Original Sinne.  
WE are to treat on God's righteous proceedings, as to the matter of original sin, and that we may be the better directed herein, Let us lay down these Propositions:  
First, He that would not dangerously err about this fundamental truth, must take heed of yielding himself up to humane and philosophical arguments. A man that would rightly know the magnitude of the Sun, must not judge by his sense, but by an artificial instrument, for the principles of art will correct sense; So he that will fully understand the wisdom and righteousness of God in involving all mankind in Adam's sin must not judge by humane reasons, but Scripture demonstrations, for the principles of faith, will rectify those of reason; So that if you ask, What is the bitter root of all that bitter fruit (I mean corrupt doctrinal opinions about original sin?) We may readily answer, The inordinate attending to humane reasonings; As the Pelagians of old did first urge Reason, and then Authority of Scripture, whereas that Emblem of Nazianzen is always to be remembered, Theologia nostra est Pythagorica, our Divinity is Pythagorical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thus saith the Lord, is in stead of all scientifical demonstrations. The Pelagians and their followers are much alike in the point of original sin, as the Arians and Socinians in the matter of the Deity of Christ; As the Socinians call the Deity of Christ, Somnium Athanasii Athanasius his dream, so do these original sin, Augustine's figment; As they say, The Fathers before Athanasius his time, and the Council of Nice spoke more temperately about the Trinity, so do these also of the Ancients before Austin's time concerning original sin. And as there are one or two philosophical principles, which plunged them into those damnable heresies about the Trinity, and Christ's Deity (viz.) That, Qua sunt eadem uni tertio sunt eadem inter se, and, una subsistentia non potest terminare duas naturas, one subsistency cannot terminate two natures; So that Rule, Omne peccatum est voluntarium, Every sin must be voluntary is the very foundation, upon which all errors about original sin are superstructed. If then we would be guided into the truth, let us become humble Disciples of Christ, harkening to what the Word saith of our condition by nature, and there be established, though reason like Job's wife tempt thee to charge God foolishly: It is true, we may by reason defend the justice of God in these proceedings, but it must be reason built upon faith, not faith upon reason; let faith lay the foundation, than reason may confirm and adorn. It is Stella his comparison, Takes the mould of the earth from the root of the tree, that is decaying, and put your compost and dung to it, and after that throw in your would again, and then that will be exceedingly advantageous to help the fruitfulness of the tree, which was an impediment before: Thus reason superadded will illustrate faith, whereas if laid as a foundation-stone, it will endanger all. But that which doth for the most part corrupt us, is, We first receive opinions according to humane persuasions, and then going to the Scripture, we think that speaketh according to our prepossessed imaginations. Philosophers were the patriarchs of Heretics; Placonical Philosophy in the Fathers, and Aristotelical in the Schoolmen hath wonderfully debased the pure gold of divine truths.  
2. He that would not dangerously err in this necessary point, he must mortify self-love, he must above all things take breed of a self-righteousness and self-admiration: For our corruption herein, is, that which maketh us to judge every thing unjust in God that is not pleasing to us; we will rather naturally accuse God a thousand times over, then accuse or condemn ourselves; As the love of God had supreme dominion in Adam's heart while in the state of integrity, so in man fallen on the contrary, self-love is that which keepeth the principality in our souls; so that whatsoever we now love, it is because we love ourselves; Why doth the covetous man love wealth, but because he loveth himself? Why doth the ambitious man honours, the voluptuous man pleasures, but because he loveth himself? yea this extends to God also, we love nothing of God, but for ourselves, as if God were for us, not we for God; Hence it is that we would have a god like us; we make an Idol-god in our hearts instead of the true God; That which God chargeth upon some sinners, Psal. 50. 21. is true of all by nature, Thou thoughtest I was such an one as thyself; now this is the rotten core in every man's heart; we think God to be like ourselves, to do as we would have him do, and therefore we make that injustice in him, which we would not have him do; No wonder then, if men be generally so averse to this Truth about original sin, for how can a man be naturally willing that this should be true, I am born in a state of sin, I am by nature a child of wrath? Can such a bitter pill as this be easily swallowed down? how stiffly will men dispute and cavil ere they will be convinced of this? Deformed faces are not willing to look in this glass: Therefore it is a good similitude which Cortesius the Schooleman (2. Sentent. distinc. 7. pag. 48. who affecteth to turn all School-language into a polite flile,) useth concerning Pelagians denying original sin, he compareth them to Dogs that cannot endure the halter they are tied by, and therefore all their endeavour is to gnaw the cord in pieces, that they may run loose, Thus (saith he) do these corrupt Doctors, they are unwilling to be bound in this chain: No man can endure this cord, whereby folly is bound up in his heart, and therefore they strive to tear it in pieces; They would gladly believe there is no such thing, but the Scripture-truth will abide firm, whether thou believest it or not; Thou art by nature in an undone and a damnable estate, whether thou will be persuaded of it or no. Therefore  
In the third place, Seeing this Doctrine of original sin and God's proceedings therein are principally made known to us by Scripture-revelation; It is our wisdom to keep close to what is written, and not to give way to such curious Disputations that will never have an end: If so be the disciples of Plato would silence themselves with this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here Plato doth command us to stay, to rest and dispute no further; if (I say) this would immediately stop their mouths, how much more should the command of God and Christ, when we can say, here Christ hath commanded us to inquire no further? It is not therefore with divine truths, as it is with philosophical, for with the latter, though we know Aristotle saith so, yet we may inquire into the truth of it, but in Theological things, if it appear God hath said this, than we must not judge but believe; so that it is a learned ignorance, when we affect not to know above what is written. It is a good resolution of Luther's, (In cup. Genes. 6.) I follow (saith he) always this rule, that I may avoid those Questions which may draw me up to the throne of God's supreme Majesty; Melius & tutius est ad praesepe Christ hominis consistere; It is better and safer to stand at the manager of Christ as man; For this end we have Elihu and God himself at last humbling Job, who had disputed the righteous proceedings of God too presumptuously, by the consideration of God's transcendent greatness to man's capacity, yea by these natural things, convincing him of his infirmity which we see very day as the rain and thunder, etc. Now certainly if we cannot behold a star much less the Sun; if we cannot find out the reason of God's proceedings in natural things, how much more in supernatural. Therefore  
Fourthly, This is always to be laid down as a foundation, there is no unrighteousness with God, whatsoever he doth is very just, though many times this is secret and hidden to us: Even as David, while estuating in his soul, and perplexed about God's dispensations in this world, thinking that equality of administrations to those that were not equal was inequality; yet lest this sour leaven should embitter him too much, he layeth down as a sure principle and foundation, and that in the very beginning; Truly God is good to Israel, even to such as are of a clean heart. Psal 73. 1. And the Apostle in those sublime mysteries about Election and Reprobation, doth check the presumptuous Disputations of men: Who will contend with God in such cases? Rome 9 And Elihu argueth against Job, Chap 34. 18. Is it fit to say to a King, thou art wicked, and to Princes, ye are ungodly? he meaneth of such whose righteousness and integrity is universally approved of; for the Prophets did many times rereprove ungodly Kings, and inform them of their impieties, (though we are to do our duties even to such with acknowlengement of their eminent place) Then how much more unsufferable is it concerning God, of whom all men have this inbred notion, that he is optimus as well as maximus, for any (if God do thus and thus, when yet the Scripture declareth that he doth so) to accuse it for unrighteousness? Our work then is to show, that such Truths are revealed in Scripture, That God taketh such and such ways in his dealings with mankind, and when this is established, then let us say, God is true, and every man is a liar; Then let us proclaim the righteousness of God, though we cannot satisfy every curious Objection; yea our duty were to pass them by with contempt and silence, did not the importunity of the Adversaries provokens; so that we are to answer a fool in his folly, lest he be wise in his own conceit, Prov. 26. 5. And indeed (excepting one particular) there is not any thing scarce of any moment, that may make a man so much as doubt about the righteousness of God in this Doctrine of original sin, as it is delivered by Protestant Writers, who follow the pattern in the Mount, which that it may appear in its harmony, and not judge of a piece by itself, but in its complete proportion. I shall proceed to add further Propositions. Hence  
In the fourth place observe, God made made man at first perfect both in soul and body, as his body was not subject to diseases and death, so neither his soul to ignorance and passions: God made him right, Eccles. 7. yea in his own image, righteousness and true holiness, not as the Socinians say, that he was created in a mere innocency, that is indifferency to good or evil, not being made righteous, till man should make himself: Man with simplicity in his understanding, and childishness, as if he differed but a little from an Idiot; it is wonder they do not also say, he was created blind, as Suarez reporteth (Disput. de statu innocentiae.) of some who held so, because it is said, after his fall, That their eyes were opened: Certainly, the Image of God he was created in, and with such a peculiar expression, which the Scripture taketh notice of, Let us make man after our own Image, Gen. 1. 26. doth denote nothing but excellency and perfection in him, both for natural and spiritual things, and shall we think that God who made his body perfect and in full stature, would not do the like for his soul; The end also for which God made him necessarily presupposeth him endued with all wisdom and holiness, for he was made the head of mankind, he was made to be the Governor and Lord of the world, he imposed names on the beasts, which argued both his knowledge and superiority, he was made to glorify and praise God, to have constant communion with him and enjoyment of him, and who can think God created him for such a sublime end without proportionable ability thereunto, and the rather considering, how God created every thing in its kind, as good, yea very good; Every creature was made perfect by its natural operations to attain its natural end, and shall man only be made imperfect? So that we are fully to believe this good and glorious estate that God made Adam in; for Pelagian and Socinians begin to err here. This is the first step to all their future abominations.  
Prop. 5. God did not only create man thus with an internal sufficiency of ability to persevere in this holy and blessed estate, but did also vouchsafe all other auxiliaries of grace, that might enable him to hold out: Even Adam in the state of integrity could do no good thing without the help of God, and therefore though whole, yet he needed the Physician, not indeed to heal him, or recover him, but to preserve him from falling, and no wonder Adam needed this grace of God, seeing the very Angels likewise did; So that the very difference why some did fall, and the others stand, was the grace of God, insomuch that that of Paul may be applied, even to Angels as well as men, 1 Cor. 4. 7. Who made thee to differ from another, and what hast thou that thou hast not received? Hence the Scripture maketh their election the cause of their standing, being therefore called the elect Angels, 1 Tim. 5. 21. Adam then was created thus sufficient within, and wanting nothing without, either of directing or preserving grace to continue him in this blessed estate, and which is the greater aggravation of that full and sufficient estate God created him in, he had nothing within him that might concupiscentially draw away his heart from God. It was not with Adam as with us, who though we have grace by Christ to help us, yet there is within us a repugnant principle thereunto; There is a root of rebellion within us to this grace of God, but all things in Adam were quiet and harmonious when the Devil did cast in his fiery darts, there was not so much as the least prepared materials to receive them, as it is with us, when the Devil doth tempt without we have something within that is treacherous, that is ready like a little thief, to let in the great one, but in Adam every thing was right, all lay in the mere determination of his will, if he would stand, he might, there was nothing within or without, that was an impediment to him, whereas the great misery that is brought upon man, by this original corruption is, that though grace doth many time's excise and stir up the will, yet we cannot do what we would, as Paul doth most sadly complain, Rom. 7. Adam while in the state of integrity did resemble God, though with infinite disproportion, in whom potestas and voluntas are all one: Thus in Adam his posse was his velle, let him will what was good, and he did it, there was no innate corruption to make the execution of it difficult, but (alas) man in his lapsed estate doth need that grace, which doth not only give the posse, but the velle also; Hence he is said to work in us both to will and to do, Phil. 2. 13. and that of his good pleasure, not of our good will and pleasure, as some would pervert that Text.   

SECT. III.  
Objections Answered.  
WE are vindicating the righteousness of God in his proceedings with mankind about original sin, being presumptuously accused by those who harden themselves against this truth. I proceed therefore to lay down one Proposition only more, thereby answering their particular Objections, which will help us to much light in this point, that it may seem no new or strange thing, that Radix damnata should proffer ramos damnatos, a condemned root should bring forth condemned branches, or a poisoned fountain envenomed streams.  
The Proposition is this, God who made man thus perfect and exactly qualified every way to attain that glorious and for which he was made, did not appoint him as a mere single person to stand and fall for himself, but as a public person, in whom we were all represented, and whose will should be as the will of all mankind; and therefore Rom. 5. we are not only said to be made sinners by him, which denoteth our inherent corruption, but also to sin in him, which supposeth, that our persons were represented in him, not in this sense, as if we had appointed Adam our delegate (as it were) and so had passed over our wills to him, for how could that be, when we had no existency or being at all; Therefore this was wholly by the appointment of God, that it should be so, who is the supreme Lord over all mankind; Even as Christ was Surety for all those who were given him of the Father, not as if believers did delegate him (as some have absurdly and odiously stated the Question) but he was designed to that office by the appointment of God. Adam then was made the common Trustee and Treasurer for all mankind, though he did prove (as it were) the Phaeton, involving all his posterity in utter destruction; so that Adam was the head of mankind two ways,  
1. He was the caput naturale, the natural head from which his off spring was to descend, and so original sin is communicated unto us, because of our natural propagation from him; This maketh Austin call it therefore so great a sin, that we are never able to judge enough of the heinousness of it, because hereby the whole mass and lump of mankind is soured with it; but this is not all, Therefore  
In the second place, He was made caput morale, God did appoint him to be our moral head, covenanting with him, that if he perservered, the good promised should redound to him and to all his posterity, but if he did apostatise than he and all his offspring shall be plunged into the evil threatened, and this Covenant was made known to Adam, that so he might be the more careful to look to his duty; Neither was it requisite that God should expect Adam's consent, or ours to this agreement, seeing God is the absolute Sovereign and Lord of all, and herein did consult for our good, better than if he had taken any other way, as is more to be insisted on. But against this Covenant many rise up with open mouth; Soto the Papist he derides it, the late Writer, so often mentioned, saith, he knoweth of no such thing, and which is the greater pity; Jausenius more orthodox, though a Papist, then many who call themselves Protestant's, in the Pelagian Controversies, he following Austin too rigidly calleth it, Novum pacti mysterium, etc. the new mystery of a Covenant founded upon no Scripture, Tradition, or solid Reason, but exeogitated by mere humane Authority (De Stat. Nat. lap. lib. 1. cap. 16.) But though this Covenant with Adam be not expressed, yet evident and inseparable consequences from the Scripture will compel us to believe it, For was the commination of death only to him as a singular person, was he only interessed in the punishment of death, if he did disobey; The event demonstrateth the clean contrary, for do not all die upon his voluntary transgression? Is not this then plainly to say, that God made a Covenant with him as a public person? And if Austin were not of that mind, how could he say, Omnes homines fuernnt ille unus homo? We were not all that one man physically and naturally, therefore morally and by Covenant in God's estimation, per jurisfictionem (as they say) though we must not think this was a mere fiction or imaginary thing, as the Remonstrants call it, only a dispensative Covenant, not as if God were really angry with mankind for this transgression. Again, If there were not this Covenant, the Apostle could not lay it still upon one man, Rom. 5. and 1 Cor. 15. but if it were only because the root is defiled, than our parents sins would be accounted to us as well as Adam's, which compelled Austin to incline to that opinion also.  
Lastly, (For I have proved this before) Adam is called, Rom. 5. 14. The figure of his who was to come, that is, Christ; The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Type, that is by way of contrariety, that as Christ was the head of all believers to justification and eternal life; so Adam was the head of all his posterity to sin and eternal death; Therefore Christ is called the second Adam, whereby it is plain, That God did appoint these two as two contrary heads, and public persons for two contrary ends, which doth necessarily imply a Covenant; and indeed who can deny, but that as all the Angels did stand upon their own personal account; The other Angels did not sin in Lucifer as a common head, though happily by imitation, but they all stood upon their own bottom, and so were condemned for their own personal iniquity; so God also might have ordered about man, that Adam's sin should not have hurt his posterity, what he did should be imputed to his own person only, as it is now with parents in respect of their children: Thus men might not have been subordinate to him, but collateral in respect of a moral consideration, though naturally they descended from him, for the denying of original righteousness, which is the consequent of Adam's sin, was wholly at his free pleasure, only supposing the Covenant, it doth become necessary to us to be deprived of it, and it cannot be rationally thought, how original righteousness upon Adam's standing could have been propagated to his posterity without this Covenant of God, that it should be so.  
So than if this foundation be surely laid, this will abundantly quell all those calumnies, whereby God's proceedings are traduced in this point; for whereas it is thought to be unheard of injustice, and intolerable, that we should not only be made miserable, both temporally and eternally by another man's sin, but also sinful by his sin, which is thought to be the greatest cruelty that can be imagined: We are made sinners whether we will or no, that we may be damned whether we will or no. This Proposition may serve to compose such distempered apprehensions, not indeed but that we must admire in some respects at Gods holy and righteous proceedings, which we are not fully to comprehend. Austin is affected with the miris modis, and occultis judiciis of God in these dispensations; And he that will not leave to faith, to apprehend where reason cannot comprehend, doth deserve both ex congruo & condigno, to be accounted a Philosopher, rather than a Christain, and his Religion Reason, rather than Faith; For what point is there in those mysteries of faith, which we believe, wherein we are not to cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oh the depths! Our oyster-shell cannot empty that Ocean; as Austin is reported to have a vision of a young man attempting to do so, while he was writing his book of the Trinity, thereby informing him of humane incapacity to reach comprehensively to such things. Again, There is none saith, that this sinful condition, and so by consequence miserable is brought upon Infants necessarily; for although as to them it's inevitable, yet in Adam, it was free and voluntary, God had abundantly furnished him withal abilities to make mankind happy, and none may presume of Adam's posterity, that he would have done otherwise. Who can say, he would have done otherwise then Adam did, seeing God did on purpose create man at first in such a furnished and qualified manner, that as Austin observeth, the world might see what the freewill of man could do, that now we may see what the grace of Christ can do.  
Furthermore, (Which consideration alone is able to overthrow the foundation of all the calumnies cast upon this Doctrine) God when he made Adam thus the common trustee for mankind, did herein consult our good; It was for man's advantage that all this was done for him, he intended original righteousness, immortality and happiness should descend from him to his posterity, upon his perseverance, so that no more evil is now inflicted upon Adam's offspring then good was designed and provided for him, if he had continued in obedience. If sin and misery come upon Infants now before actual knowledge, so would original righteousness and happiness have descended upon them before their consent; and whereas happily many of Adam's posterity, yea all, if left to themselves, would have revolted from God; upon Adam's confirmation, all would have been confirmed: So that we see God doth not inflict more evil than he had provided good for us.  
Again, The known Enemy to the Doctrine of original sin doth falsely and odiously represent this Doctrine, as if Infants were innocents', and yet we hold them guilty of eternal damnation, and therefore having mustered many reasons together, concludeth upon the account of them, That it is safe to affirm, that God doth not damn any one to hell for the sin of another. (Vnum Necess. cap. 6. Sect. 1.) Now this is to make Chimeras of his own head, for no Divine saith, That an Infant deserveth hell, merely because Adam sinned, nor is he obnoxious to the wrath of God merely for that, but because this corruption of adam's is also propagated to the child, and so it is obnoxious to the wrath of God, for that inherent derived pollution, and the Scripture being as plain and clear in describing of such a natural estate of man by his descent from Adam, as may possibly be desired; We must not leave such evident Texts, because we may subtly dispute in a cavilling manner about God's proceedings herein. It is good Rule among the Schoolmen, That in Philosophicis argumentum facit fidem, but in Theologicis-fides facit argumentum, In Philosophy the Argument worketh saith or assent, but in Divinity, saith worketh the argument; So that we are to believe that one place, if there were no more, of David's confession, Psal. 51. 5. Behold I was shopen in iniquity, and in sin did my mother conceive me, than all the curious, presumptuous speculations of men, who from reason would demolish this truth, and as for their evasions, and wrest of that place, they are so forced and irrational, that a man may justly tremble to see men no more reverentially submit their thoughts to the Scripture; Certainly the Psalmist intended, that every one should have a special regard to this truth delivered there, because of the (Behold) prefixed, which is, as I may so say, the Asterisce of the holy Ghost, or the Bible's nota benè (as was formerly said in this Text.)  
If further it be objected, That it was not voluntary to Adam's posterity, their consents were to be expected.  
To this it is easily answered, That seeing God had provided such a way for mankind, as was for their good, seeing the contrary good, and more also to that evil we are now fallen into, was intended for us in case of Adam's obedience, how silly is it to say, man's consent should be expected? Not to add further, that the holy wisdom of God ordering it thus, is enough to make us never to open our mouths more against this way; and as for the involuntarinesse of this sin, we have several times spoken to that, It was voluntary as far as the nature of such a sin did require, even as habitual sins are not voluntary, as actual are, but are as far as habitual ones do require. It was voluntary effectiuè; This sin did not arise from the nature or matter of man necessarily, as the Materiarii and other Heretics taught, but by the voluntary transgression of Adam; It is also voluntary subjectiuè, for this corruption is chiefly seated in the will, which ruleth the whole man; and it is voluntary consecntiuè by consequent, for man naturally delighteth in this evil estate, and till grace make a change we are not weary of this condition. It is true, this subsequent will whereby we delight in our original pollution, doth not properly make original sin to be ours, for this is an actual sin, and floweth from that better root, only it showeth that this evil estate is so far from being contrary to man's will naturally, that it delighteth in it, and doth contumaciously rebel against the grace of Christ that would deliver.  
Lastly, Whereas the 18th Chapter of Ezekiel is commonly objected against this truth, where God by the Prophet at large declareth, That the Son shall not die for the father's sin (an innocent for a nocent) but every one shall die in his own iniquity; I have spoken something to this already, neither am I to consider, how that place is to be reconciled with the second Commandment, wherein God is said, To visit the iniquity of fathers upon their children to several generations, Exod. 20. 3. and several instances of Scripture make it good. To be sure the Proverb which gave occasion to this passage, was a profane one, redounding to God's dishonour; Sanctius (in locum) the Papist thinketh that the Jews of old had used it, and that because of Adam's fall imputed to his posterity, but it seemeth rather at that time to be taken up, while under the judgements of God, especially for Manassehs his sins, as appeareth Jer. 15. 4. where is observable, that though Manasses had repent, and his sins pardoned to him, yet God visited them upon the Nation afterward; So that it may not seem strange: If it be affirmed, That notwithstanding Adam repented, and his sin pardoned, yet it may be visited upon all his posterity. There are various thoughts about the interpretation of the place: Some making it a promise under the Covenant of grace only, as it seemeth probable, if you compare it with Jer. 31. 29. where the same profane Proverb is mentioned, and this promise to the contrary, whereas Adam was under the Covenant of works. Others very probably say, This is not to be extended to all times and places, only God promiseth, That in their particular condition at present, they shall have no occasion to use it; for such who did, might be brought back from their captivity. Thus Sanctius and Maldenate, because (say they) it is plain, That the Jews now are under their grievous calamity for their father's sake, who crucified Christ, saying, Let his blood be upon us and our children, Mat. 27. 25. But however the Exposition be, it doth not gainsay this Doctrine of original sin, for there it speaketh of children free from their parents sins; we speak of children filled with inherent corruption themselves, though derived from Adam, and chiefly, because there the Prophet speaketh of particular, private parents, whereas we say, Adam was a public appointed person by God himself, so that that of Adam's is extraordinary, even as Christ, though innocent, yet died for our sins, which yet seemeth to contradict this place of Ezekiel, and the Socinians bring it to prove it could not stand with God's justice to punish Christ, being innocent, for our sins.  
But in the close of all we may justly retort on those who oppose this truth, that they attribute much injustice and cruelty to God, which Austin doth frequently urge the Pelagians with, for they make all the misery that many times falleth upon young Infants, yea and that repugnancy and temptation that is within us against good to be from our primitive constitution, that God made us so. Those that will not acknowledge original sin to be the cause of this misery, must make God to be so, and therefore, as appeareth by Baronius (Annal. Anno 418.) The Emperor's Edict made to banish Pelagians, containeth this, as one reason, Proprer trucem inclementiam etc. for the horrid and cruel inclemency they attribute to God, passing a sentence upon man to die before he liveth; But I shall hereafter, when I come to speak of the Effects of original sin make it appear, That the opposers of original sin do more unjustly, yea and blasphemously attribute many things to God in a far more transcendent way then their adversaries are by them supposed to do; How can it stand with the goodness, mercy and love of God, that so much evil, and death itself should be upon mankind from man's Creation, and not rather that it was introduced by Adam's sin?  
Let the Use of all this be to humble ourselves under God's righteous proceedings, to say with Job chap. 40. 3 Behold I am vile, I will lay my hand upon my mouth; Yea mayest thou not admire at the wise ends of God revealed in Scripture, why this should be? This is to stop every man's mouth; This is to make it appear, That all the world is guilty before God; This is to make it appear, that Christ is necessary, this is the way to make Christ more glorious and precious to those that do believe.     

A TREATISE OF Original Sin.  
The Fourth Part.  
Setting forth The immediate Effects of ORIGINAL SIN  
By Anthony Burgess.  
ANCHORA SPEI.  
LONDON, Printed in the Year, 1658.   

A TREATISE OF Original Sinne. PART. IV.  

CHAP. I.  
Of that Propensity that is in every one by nature to Sinne.  

SECT. I.  
This Text explained and vindicated from Socinian Exceptions.  JOB 15. 16. How much more abominable and filthy is man, which drinketh iniquity like water? 
THe last particular to be treated upon concerning original sin, is the immediate effects thereof, which we now come to discover; and whereas they are many, some general and some particular, as the pains inflicted upon women▪ in childbearing; the general are the curses that are brought upon the whole world, and every part thereof. I shall limit myself only to those that belong to mankind, and are inseparably annexed to every individium herein: Now these effects they are either spiritual or temporal.  
I shall begin with the spiritual, and first pitch upon that propensity and vehement inclination which is in every one by nature to sin: This plainly demonstrateth there is a sinful and corrupted principle within, else all mankind would not be so prone and inclining to evil as they are, and this Text will abundantly confirm us of the ready and delightful propensity that is in every man (none exempted) to that which is evil; They are the words of Eliphaz one of Job's friends, who taketh an Argument from this proneness in man's nature to sin to humble Job, and to make him more patiently silent under God's heavy hand upon him. Job indeed acknowledgeth this very truth, Chap 14. 4. and doth from thence debase himself under God's dealings with him, but Eliphaz repeateth this again, either because the most holy that are, though they sometimes affect their hearts with divine truths, and do make a blessed improvement of them, yet at other times when the temptation is violent, they need to have the same truths suggested to them again by others, or else though Job was convinced, that man being thus unclean, he might well be moral, and subject to diseases, yet happily he did not see the righteousness of God, in inflicting extraordinary judgements such as his were upon a godly man, delivered from the dominion of this original pollution, and walking with all integrity of heart, as Job was persuaded he did. Eliphaz therefore maketh use of this Truth about man's sinfulness, still to bring Job lower in his own eyes, and to make him exalt God, and indeed there is no truth so greatly accommodated to bring a man off, yea though godly in an high degree from all self-confidence, as also all repine and murmuring under the severity of God, as this about original sin. Now Eliphaz to aggravate this the more, doth at the 14. Verse speak interrogatively: What is man that he should be clean? and then exegetically explaining this he addeth, and he that is born of a woman that he should be righteous: So that by cleanness is meant righteousness, and there is also the reason given why none is righteous, even because born of a woman; So that it is plain all this sinfulness cometh by natural descendency from our parents. The first Hebrew word signifieth, that a man hath no innocency, so that he hath not any cause to complain or murmur under God's judgements be they never so heavy, and the other denoteth that he hath no righteousness whereby he is able to answer God, if called to his Tribunal; and the word for man signifieth him a miserable wretched man incurably wretched. This proposition is aggravated à majori, Behold he putteth no trust in his Saints, yea the heavens are not clean in his sight. By Saints some have understood the godly patriarchs of old, but if we compare this with Job 4. 18. It is plain he meaneth Angels, and if we understand it of evil Angels, it is plain they proved Apostates, there was no trust in them, they forsook their habitation as if they did contemn it and were weary of it; or if of good Angels, than it is plain that God neither did put any trust in them as of themselves, for it was the power and grace of God which did confirm them, so that of themselves they would have apostatised as well as the rest; Eliphaz addeth for amplification sake, The heavens are not clean in his sight. By heavens we are to understand metonymically the Angels who dwell therein, and these are said to be not clean in his sight, comparatively to the purity and holiness of God, for as the being of the most noble creature is even nothing at all to his infinite Essence, so also is their righteousness; some understand the heavens without any Trope, as if they were said to be not clean, because they are subject to vanish away, because they shall wax old as a garment, Psa. 102. 27. and there shall be made new heavens. 2 Pet. 3. 7. Cajetan as Pineda (in loc) observeth from this place, and many others, always taketh occasion to broach his opinion, That the heavens are animated and subject to sin, but that opinion is rejected as absurd, though it seemeth to be Aristotle's opinion that caelum est animatum. If then it be thus with Angels, who are such glorious spirits, and and have not the least blemish in their natures comparatively to God; no wonder that my Text is brought in with an how much more abominable is man, etc. wherein we have man described from his property and ●●ition be is in by nature. And secondly the effect, as a sign demonstrating of this: The property is twofold, abominable, even as a carcase is abominable that hath lost the soul which did animate it, so is man being made carnal and natural, having lost the Spirit of God and his image; Abominable, that denoteth such loathsomeness that we cannot endure to behold or come near the object loathed, that we cannot endure the sight of it; such a thing is man naturally in the eyes of God, the Hebrew word for man is the strongest man, or the most famous and best of men naturally; and indeed this is to be applied even to regenerate men also, so far as original corruption hath still any vigorous actings in them, (for so some think,) Job was not sensible enough, though otherwise godly, of the contaminating power of original sin in him, whereby his best duties had some impurity, and so God might justly bring all that evil upon him he did; Thus man is abominable and loathsome in the eyes of God, and he ought to be so in his own eyes, to his own self, a natural man should not be able to bear or endure himself, because of that loathsome sinfulness that doth adhere to him: how much are Pelagian-Doctrines that cry up a purity in man's nature, contrary to this Text? Oh that God would mercifully do that to such corrupt Doctors, which God threatens in anger to the profane secure sinner, Psal 50. 21. I will reprove thee, and set in order before thy eyes, the original doth not name what, the translator addeth his sins, some add thy own self, which cometh all to one, I will set thyself before thyself, and all thy sins, in the several kinds and grievous aggravations of then; The Hebrew word is military and taken from setting a battle in array against another; Thus God said he would do, and what a mercy is it to a man, when all our self-love, self-flattery, and self-fullness shall be removed, and God shall set ourselves in all our loathsomeness and deformity before ourselves; What burdens would we be to our own selves? but this is God's work, humane speculations and moral instructions have no efficacy herein. The second propercy attributed to man is filthy: The Hebrew word is only used here, and Psal. 14. 3. and Psal. 53. 3. concerning the root of it, there is no certainty, only it is generally translated that which is putrid rotten and stinking, and because rotten and putrifying things are unuseful and unprofitable: Hence it is that, Rom. 3. 12. the word out of the Psalmist is rendered unprofitable; Thus man having lost the Image of God is become like unsavoury salt as he is noisome in God's eyes, so he is unfit for any good thing, he is in a state of sin, and so hath no ability to what is good, neither can he by any power abiding in him ever recover out of this lost estate, so that man is now become like Ezekiel's Vine, Ezek. 15. 2, 3, 4. It will not serve for any work, not so much as to make a pin of it to hang a vessel upon it, but is only suel for fire. Thus unuseful and unserviceable a man is become in respect of the least good, whereby the glory of God may be exalted. Thus we have the properties describing man by his natural principles.  
In the next place he is described, by the immediate effect from this cursed cause being thus abominable and filthy, what doth necessarily flow from hence? even to drink iniquity like water. This expression showeth the vehement inclination in man to sin, and that with delight; as a man who is greatly thirsty doth earnestly desire to drink, that the heat within may be refrigerated; Of this expression more in the Doctrine; This is enough to show, how it is with man relatively to sin, even as with a feavourish, or hydropical person that is continually calling for some drink to cool the heat within.  
Thus this Text showeth us, what is one immediate and inseparable effect of man's nature through original corruption, that it doth propend and incline with all greediness to evil, and only evil continually; Yet although this be so pregnant and clear a place, Socinians have laboured to obscure it. And  
1. (They say) It is an Hyperbole; This is their constant refuge, whensoever the Scripture saith any thing to exalt Christ, or deba●e man, they make it an Hyperbole, but how can that be accounted an Hyperbole, which experience doth confirm? And the Adversaries to original sin grant, that mankind is very prone to sin, and all are very ready to offend, though they attribute this to other causes rather than original sin. This Answer of theirs hath been fully confuted, when we treated on Psal. 51.  
2. (They say) Such an impurity is noted to be in man, as is in the Angels and the Heavens, but they have no original sin: The Answer is, That there is more attributed to man, how much more abominable is man? So that the Argument is taken from the less to the greater.  
3. (They say) These words are not to be taken universally, or understood of every man; but the expression is universal, it excludeth or exempteth no man: man, and born of a woman, be universals not particulars.  
4. (They say) These are the words of Eliphaz, one of Jobs friends, and they did not always speak right. It is true, they did not always rightly apply the Doctrine they spoke, they mistook about Job, but the Doctrine itself in the general was true, and therefore we see that quoted in the new Testament, as the word of God which Eliphaz spoke, as that passage, 1 Cor. 3. 13. He taketh the wise in their own craftiness, is Eliphaz his speech, Job. 5. 13. but for this particular truth; you have heard Job also as well as Eliphaz confirming of it, Job. 14. 3. Who can bring a clean thing out of an unclean? not one; Which is not to be understood of bodily filthiness, as the Pelagians of old, but spiritual uncleanness, as appeareth by the opposite to it in other places, which is unrighteousness, for it is worth our observing that this natural pollution and sinfulness of man is mentioned four times in this Book of Job, with the aggravation of it.  
The first is, Chap. 4. 18, 19 Behold he put no trust in his servants, etc. how much less on them that dwell in houses of clay? whose foundation is in the dust, etc. This special truth Eliphaz saith he had in a Vision, and by special revelation from God, and therefore it was the more to be attended unto; if Angels are not able to stand in the presence of God, but cover even their very faces, the noblest part as conscious of their imperfection comparatively to God, than no wonder if sinful mortal man be affected with his distance from, yea and contrariety to God.  
In the next place, We have this truth witnessed unto by Job, and that on purpose to debase himself under God, that if God do search into him, he cannot find any thing but what is filthy and unclean, Chap. 14. 4. of which we have largely treated.  
The third time we meet with, is here in my Text, where Eliphaz repeateth it again, making use thereof to Job, that he should acknowledge impurity and uncleanness adhering unto every thing he doth, though never so holy. And  
The fourth or last time, is Chap 25▪ 45, 6. Where Bildad agreeth both with Job and Eliphaz in this truth, How can h● be clean that is born of a woman?— The stars are not pure in his sight— how much less man that is a worm, etc.  
Thus you see in the mouth of three witnesses we have this Doctrine assured to us, that man of himself is very abominable and filthy: we might think such clear Texts might for ever convince men, that they should not speak of such a thing, as natural is quaedem sanctitas, and probitas, a natural kind of holiness and probity, no though it were among deaf men, the matter is so abominable, and grossly repugnant to Scripture-light.  
The last exception put in against this place by the pure Naturalists is, That this Text speaketh of actual sin, and therefore it maketh nothing for original To drink down iniquity like water, is (say they) nothing but the 〈◊〉 exercising of impiety. But this is readily granted, for we bring this Text to declare the immediate issue of original sin, because man is thus abominable by nature, therefore he drinketh down iniquity like water; he doth not speak here of men, who by custom have habituated themselves in an evil way, which is become like a second nature to them, but of man originally and nakedly in himself, till the grace of God make a change upon him; So that as to drink, though an action, doth denote thirst, a natural appetite within; Thus the acting of iniquity with delight and content, doth necessarily suppose a corrupted and perverted principle within, from whence all actual evil doth flow.  
Thus the Text being fully explained and vindicated from all exceptions, we may observe.  
That man being originally corrupted, is therefore prone to all sin with delight; Because he is abominable and filthy, therefore he swalloweth down iniquity like water; As in every man's body there is a mortal and corruptible principle within, which exposeth to diseases, and at last death itself; So in the soul there is a vehement inclination unto every thing that is evil, it's most suitable and connatural to him; As the feavourish man with greediness and delight doth swallow down cold liquor, thinking he never hath enough: Thus it is with man by nature. That there is in all mankind a propensity to sin, not only the Adversaries to original sin, but even Heathens have acknowledged and bewailed, and we have the Scripture, Rom. 3. at large describing of it. Now if it were not by original sin, How and whence should a sinful inclination be in all men, if there were an innocency and neutrality merely in man to good or evil, yea an inclination rather to good, because (as they say) the seeds of virtue are naturally in all? How cometh it about that the greater part of mankind is not good rather than evil? Why should it not be, that to sin is difficult, but to do good is easy? But besides experience, and many Texts of Scripture, that may confound this presumptuous opinion, I may insist upon one for all, Psal. 14. 2. The Lord locked down from Heaven upon the children of men, to see if there were any that did understand. And vers. 3. There is none that doth good, no not one; Think not that this is spoken of the Jews only, it is spoken of all mankind, God looked down upon the children of men, and not on Judea only; So that this sixth is too true, and all ages can give in their witness to it.  
The Doctrinal Truth we are treating of, is, That man being by nature filthy and sinful, is thereby carried out with all inclination and delight to sin. Sin is as sweet and as pleasant to a man by nature, as water to a man scorched with thirst. This expression is very emphatical, it is usual with the Scripture to apply the Metaphor from corporeal hunger and thirst to the soul; Hence Christ is compared both to bread, and water, and wine, and saith in the workings thereof is compared to eating and drinking of him, yea the graces of the soul, whereby we are carried out intensively to holy things, is compared to hunger and thirst, Matth. 5. 6 Hence our Saviour to express his delight in doing of Gods will, saith, It is his meat to do the will of him that sent him, John 4. 34. Thus then as the godly have a principle of grace within them, whereby they hunger and thirst after more enjoyment of God, so there is in a natural man a constant, vehement appetite to sin, never being satisfied, but in obeying the lusts thereof. This propensity to sin is here expressed by thirst, provoking a man to drink with delight; and abundantly you have the like expression used, Job 34. 7. What man is like Job, who drinketh scorning like water? that is, he delighteth in it, he doth it easily, he findeth no reluctancy, nor remorse upon his co●●●●ence.   

SECT. II.  
How much is implied in this Metaphor, Man drinketh iniquity like water.  
TO illustrate this, Let us consider, first, how much is implied in the Metaphor that the Text here useth, Man drinketh iniquity like water. And  
First, Here is denoted a vehement and violent appetite to sin; Thirst if extreme is intolerable some say, worse than hunger; Hence Samson cried out of his thirst, though so strong a man, he was not able to bear it; and Christ himself, while upon the Cross, complained of no pain, only said, I thirst, which denoteth the impetuousness of this appetite; It is usually defined to be appetitus humidi & frigidi, an appetite of that which is moist and cold, as hunger is calidi & sicci, of that which is hot and dry. But the learned Vossius (De Theol. Genili lib. 3. pag. 104.) thinketh this definition, though given by Aristrotle, aught to be corrected, because hungry men sometimes desire cold things to eat, and thirstly sometimes hot things to drink; Therefore he thinketh it more exact to define hunger an appetite, humidi pinguis, of that which is moist, but nourishing, and thirst humids' aqueis, of that which is moist, but merely so. For by satisfying of our thirst, we are not properly nourished, only thereby the meat we eat, is disposed better to nourishment, so that thereby the parts of the body, which were dried, are watered, and the food more easily conveyed to its proper places: yea he will not have hunger or thirst to be an appetite, but a grief or dolour, arising from the sense of feeling, which is in the stomach, though he granteth an appetite to follow this grief. Howsoever this be in Philosophy, yet we see thirst is an appetite, or hath it necessarily following it; There is also a kind of pain and grief, whereby every part that is needy calleth for relief, and thus it is in man by nature, he being destitute of the Image of God, and finding no happiness in him, doth earnestly crave for some relief from the creatures: he thirsteth after the pleasures and profits which are for bidden by God's Words, and thereupon his whole endeavour and study is to fulfil the lusts of this sinful inclination within him; That which is said of some particular sinners, as to some lusts only, Ephes. 4. 19 They have given themselves to work at uncleanness with greediness; As also Jer. 8. 6. Every one turneth to his course (viz. of wickedness) as the horse rusheth into the battle, is true of all men naturally, in respect of some sin or other. It is true, those mentioned in these Texts, had besides their natural inclination, superadded inveterate and habituated customs in impiety, and so they had their first and second nature also hurrying them away: but yet the pollution of our nature alone, is enough thus to precipitate us headlong into every evil way; Do thou then consider thyself more, and be acquainted with this pollution upon thee; Oh what a drought is upon thy soul! What vehement provocations from within to be continually doing that which is evil?  
Secodly, From this vehement inclination thus to sin, there is a restlessness and disquietness in us, till we be satisfied, we rage and oppose all those who will not give us to drink of this water; How discontented are men at those means and ways which God hath appointed to prevent sin; They love not the Law of God, they love not the Word of God, because it is holy and threateneth sin; They love not a faithful and powerful Ministry, because 〈◊〉 work is against sin; They cannot endure the holy Orders and Discipl●● 〈◊〉 hath appointed in his Church, because against sin; And why is all this? but because there is a thirst within, a scorching heat after it, and therefore cannot endure to be hinred from the satisfying of it: Thus by this means a man is put into a miserable perplexity, if he doth not sin he is mad and rageth, and if he doth sin he is miserable and undone; As one in a Dropsy, if he doth not drink, he cannot bear it, and if he doth, he thereby increaseth his danger: Thus every man is a miserable, restless creature by nature, wretched if he doth not sin, and wretched much more if he doth sin; what misery it is to have a scorching heat within a man, and to have nothing to cool, is parabolically represented by our Saviour in Divies while in hell, Luke 16. 24. who desired Abraham to send Lazarus, that he might dip his finger in water, and cool his tongue, though it were but a drop of water, he was glad of it: Thus it is proportionably with every man by nature, having a vehement appetite to sin, and therefore much disquieted, till they do accomplish it; We read of a terrible judgement God brought upon the Isralites, while in the wilderness, Deut. 8. 15 which was by fiery Serpents, that did sling them; The Hebrew word for a Serpent signifieth thirst, to which also the Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth answer, they are called so, because upon the stinging of a man, he hath immediately such an inflammation and heat upon him, that he doth thirst inordinately, and yet if he do drink, he dieth irrecoverably; so that a man then bitten was in a miserable condition; for if he did not drink the heat within him did burn him up, and if he did drink, he was sure to die; Original sin is like this fiery Serpent, it hath poisoned mankind with its sting, so that a man hath an inordinate thirst to sin; if he do not sin, he finds no rest, no comfort; if he do sin, he damneth himself, and there is no way to cure this, till spiritual thirst put out this natural thirst, till our hearts be carried out with delight and complacency in heavenly things, than this sinful tormenting drought that is upon the soul, will quickly be abated; As the disease called Bulimy, or Dogs-hunger doth bring with it tormenting pains in the inward parts, so doth this impetuous propensity unto evil, till it be accomplished; It is like the wolf in the breast that consumeth continually. The Wiseman doth fully express this disquietness of soul, till the lusts of sin be fulfiled, Prov. 4. 16. They sleep not, except they have done mischief, and their sleep is taken away, unless they have caused some to fall.  
Thirdly, This similitude of drinking down iniquity like water, doth suppose the sweetness and delight that is in sinning; For although water, as such hath no savournesse, and therefore is not like wine or beer, yet because it is cooling, it doth with much delight refresh and refrigerate the hot thirsty appetite within: Hence Solomen expresseth desirable news by this similitude, As cold waters to a thirsty soul, so is good news from a far Country, Prov. 25. 25. So that by this expression is denoted, the great delight and content that naturally is found in any evil way, when a man is sinning it is as he would have it: This is suitable and agreeable with that corrupt inclination that is within; David cannot express greater joy, and delight in the Law of God, and in fulfilling of his will, than they do in obeying the lusts of the flesh, and this is that which maketh conversion so difficult; This is that which doth so strongly hold men in their sinful ways; Neither the words of God or the works of God are able to separate a man and his sins, till God put forth his conquering, and all subduing grace, because sin is thus sweet to a man; Zophar the Naamathite, doth excellently inform us, how sweet sin is to an evil man, and how much he delight in the sweetness of it, Job 20. 12, 13. Though wickedness be sweet in his mouth, though he hide it under his tongue, though he spirit, and for sake not, but keep it still withi●●●outh, etc. By this we see, that sine to a natural man, is like some 〈◊〉 the mouth, which we roll up and down, being unwilling to swallow 〈◊〉, that so we may the longer enjoy the sweetness thereof. Certainly it would be an high degree of blasphemy to say, God made man with such a corrupt inclination at first, that sin should be so connatural and suitable to him: It was therefore by Adam's apostasy, when we lost the Image of God; then no wonder if every part and power of the soul were carried out inordinately and violently to what is evil. By this also we see, that a necessity in sinning, and a delight and voluntariness in sinning may very well consist together, one doth not destroy another: A corrupt man like a corrupt tree, cannot but bring forth corrupt fruit, yet all this is done with inward delight and content, as he cannot, so he will not do otherwise: This is much to be observed, because many do tragically exclaim against this Doctrine of original sin, as that whereby we are necessitated and captivated unto evil, not at all remembering, that this is a delightsome captivity, a pleasant necessity, insomuch that when converting grace doth make a change upon a man, it doth not only subdue the power of sin, but taketh away the sweetness of it, putting a contrary delight and sweetness in the soul: Now they delight in God, in holy Ordinances; now their souls break with longing after those heavenly object, which once they did so much abhor; That which was honey to them is now gall; The very thoughts of their former lusts are bitter, and full of wormwood to them. Thus David being made heavenly, professeth often, His soul thirsteth after God, Psalm 46. 2. Psalm 63. 1. Psalm 143. 6  
Fourthly, This expression of drinking iniquity like water, doth suppose, as the delight, so the easiness and facility thereof. Pineda observeth he compareth it not to eating of pleasant meet, though that be sweet, because there is some labour in the chewing of it, but that is too argute only the easiness and facility in sinning may be declared herein; and truly if we apply it to the manner of a natural man's sinning, it will be very well accommodated; For doth a man by nature find any difficulty in sinning? Doth he find checks and gripes within him? Doth he find it an hard thing to obey the losts of sin, yea they swallow down a Camel as easily as water? It is true, when a natural man's conscience is awakened and enlightened, when under conviction by God's Word, then fear and guilt possesseth his soul, than he sinneth indeed, but horrible pangs and throbs of conscience do many times accompany their iniquities, they bring forth in sorrow and pain; but we are now speaking of a natural man merely as so, left in that estate he was born in, and such a man followeth the lusts of his soul without any pain or trouble at all; There are no conflict and combats within, crying out, How can I do this and sin against God? Do we not see this peaceable secure disposition upon most men? Though they have the Word of God to awaken their conscience, and so throughly to convince them, that you would think they should be as much afraid of sin, as of hell itself. But as the Rule is, Elementa non gravitant in suo loca, the elements are not heavy in their proper place; So a man in sinning being in his proper way findeth no molestation, no grief at all, but such are to be more pitied, by how much they cannot pity themselves.  
Fifthly, This similitude doth inform us of the frequency and plenty also insinning. It is not one vain thought, one evil action that will satisfy this corrupt principle within, but it emptieth itself into abundance; To drink iniquity like water, denoteth, abundance and plenty, be doth not sip of it, or taste of it, as some are said to taste of the good Word of God, Heb. 6. or as Jonathan tasted of honey, but they drink it down fully and plentifully, never satisfying themselves therein: Hence if they were to live always upon the ear●● 〈◊〉 would never be weary thereof; Original sin like the horseleech, Prod●● 15. hath two daughters crying, Give, give which are never satisfied, these are ignorantis and concupiscentia, Ignorance and Concupiscence; Ignorance, by that we know not God the true and chiefest good, but every creature, yea every lust is represented as good and lovely; as in the dark night a white rotten post, or a glow-worm will shine and appear something: It is the not knowing of God, as revealed in the Scripture, which maketh us set up so many Idols in our hearts. The other daughter is Concupiscence, and this may be called Sheol, because it is always ask and craving, insomuch that a man is insatibly carried out all his life long to one sin or other, he still cryeth Give, give; Now what a miserable creature is man, that is thus greedy of that which is destructive of him? If you should hear a man calling importunately for poison, he will eat nothing but poison, Is not such an one desperate set to ruin himself? Thus is with every natural man, he can never sin enough, as if he thought he could never damn himself enough; How happy are the creatures comparatively herein to man? Their appetites are moderated, and they desire nothing that is hurtful, but man never stayeth himself in his lusts, and withal he is wholly carried out to such things as will inevitably damn him.  
Sixthly, A thirsty man drinking down water, doth it to refresh himself, never attending whether it be wholesome or destructive to him. How many have got their mortal bane by drinking to quench their raging heat within? The Hydropical man will call for his drink, though thereby he is ruined, and this doth fitly resemble that cursed appetite in us to sin, though it damnus: We look only to the bait, not to the hook, to the pleasures of sin, the sweetness of sin, not at all considering what buterness thus will bring at the later end: Is not this the miserable estate of man by nature? Doth he look any further than to satisfy this corrupt thirst within him? Doth he think, will thus be for my good, will this be in stead of God and Heaven to me? Hence also it is, that he is carried out to sin from a voluntary principle within; Even as a thirstly man needeth not to be hired or compelled to drink, he hath that within him which will instigate him: Thus it is in every man by nature, though there should be no Devil to tempt him, yet that corrupt frame within would provoke him to all evil. It is from this, that though hell and damnation be threatened, though this sword of God's anger hang over his head, yet he will drink of this water.  
Lastly, There is denoted in this similitude, That a man by committing of sin, is thereby inclined to sin the more. It doth not satisfy, but increase the lust more; As a man in distempered heat doth not allay it by drinking, but enstameth it the more; as a little water thrown on the fire intendeth the heat thereof: Thus by drinking in of the water of sin, a man becomes more thirstly after it, and so to his corrupt inclination there is added also a corrupt custom, and these two cords are not easily broken, it must be the grace of God alone, that can set us at liberty; Hence we have that expression concerning a stubborn, obstinate man in his way of sinning, Deut. 29. 19 That he addeth drunkenness to thirst; And so again, Thirst to drunkenness; thus he is always in vehement motions after sin, and the more he swalloweth it down, and is inebriated with it, the thirstier still he groweth, according to that known Rule, Quò plus suxt potae, plus si●iuntur aquae.  
It is true, that proverbial expression used, by Moses in the Text named, is very obscure, and is greatly vexed. Delrio upon the place, giveth fifteen Interpretations, and Bonfrerius offereth one of his own; Grotius goeth along with those that ●●●erstand the abstracts for concretes, and so apply it to two different pers●●● ut that of calvin's seemeth most probable, which I have mentioned, that it denoteth a man by custom in sin, to be more vehemently inclined thereunto; Even as drunkenness doth not quench the thirst, but maketh a man more thirsty afterwards, and this agreeth wholly with my purpose.   

SECT. III.  
Some Demonstrations proving that there is such an impetuous inclination in man to sin.  
THat there is such an universal propensity in all mankind, is confirmed by experience, and acknowledged by the adversaris to original sin. Let us bring some few demonstrations à posteriori, that they may fully prove the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That there is such an impetuous inclination in man to sin. And  
First, The testimony of the Scripture may be instar omnium in this point, that doth sufficiently attest the general pollution of all men by their evil doings. Not to bring in that forementioned place, Psal. 14. 2, 3. where God is said to look from Heaven upon the children of men, and he could not behold one that did good, no not one. It was not upon Judea only, but upon the children of men, and he could not find one good. We may take in many other places to confirm this, How quickly had all mankind corrupted itself? as appeareth, Gen. 6. 12. God looked upon the earth, and behold it was corrupt, for all flesh had corrupted his way before God. Here we see, not long after the Creation, how all the world was quickly become abominable in his eyes; All flesh had corrupted his way every man had defiled himself; Yea so great it was, that vers. 5. Every imagination of man, was only evil, and that continually. Now whence should all this evil arise? Must not the fountain needs be bitter, from which so many bitter streams flow? Could so many thorns grow from men if they were grapes? If so be there were the seeds of virtue in men by nature (as they say) or at least man is by nature indifferent either to good or evil, yea more inclining to good; How cometh it about that always evil should prevail? How is it that good doth not sometimes take place? Why is there not an age to be recorded, wherein we may say, all flesh had made their ways holy, and that every imagination of the thoughts of man's heart was only good continually? Why should not there be some ages, wherein God might look from Heaven, and see none that did evil, no not one? The pure Naturalists are never able to answer this satisfactorily; for if man be by nature as well without vice or virtue, ready and capable to receive either, as his will shall carry him; Why is it, that this will of man doth never prevail universally in some age, to make all good? Why should sin always get the upper hand, and supplant virtue (as it were) so as to come out first? Neither can that be a refuge in this Text, which sometimes they run unto; That long custom in sinning for many ages together, and evil examples so long confirmed from age to age, d● cause such a torrent of impiety; For not to speak at this time of the cause of such evil customs and examples; How came they at first? Whence did they arise, but from polluted originals? This will not answer the Text in hand, for that speaketh of the first age before the drowning of the world, which yet is called the world of the ungodly, 2 Pet. 2. 5. It was the world of ungodly in the first age, and still in the later ages it is the world of ungodly: Yea this is still applied to that remnant of mankind which escaped the deluge, when there were but eight persons, Gen. 8. It's there said, That the imagination of man's heart was 〈◊〉 his youth, It is strange therefore, that if good seed was naturally sown in 〈◊〉 that nothing but tares should come up every where in stead thereof. But let us take notice of another place of Scripture confirming the universal overslowing of iniquity, and that is David's complaint, which he so sadly poureth forth, calling upon God to help and to redress it, Psal. 12. 1. Help Lord, for the godlyman ceaseth, the faithful fail from among the children of man; They speak vanity every one with his neighbour; It is true, here are some supposed to be godly and faithful, but they are few comparatively to the ungodly, as flowers to the weeds, as jewels to the sand on the seashore, and those that were so, it was not from nature, but the grace of God that sanctified and prepared them: But if you do regard the general, the Psalmist is so affectionately moved with the overflowing of evil, that he seeth no help but in God himself, and this is the more to be aggravated, because the people of Israel were the Church of God, they had the Prophets of God, they had Gods wonderful presence amongst them, and yet for all that, this garden so planted and dressed by God, did become a wilderness; If then where there are many external and powerful means to subdue and conquer that innate corruption, yet it break out so violently; What if man were left to himself? How abominable and vile would he prove? And was not this the perpetual complaint of all the Prophets successively, that every one did turn aside to their evil ways, that they did preach in vain. that there was no soundness amongst them; a sinful Nation, a seed of evil-doers; The more they were stricken, the more they revolted; The whole head was sick, and the whole heart faint, as Isaiah most affectionately bewalleth it, Chap. 1. 4, 5. What a strong demonstration than is this of the imbred corruption of mankind, that under all the means of grace doth yet overflow in impicties? I shall not mention any more Texts for this purpose; The whole scope of the Scripture being to declare man's sinfulness, and extol God's grace.  
Secondly, This universal propensity to sin in all mankind, is likewise attested unto, even by the very Heathens. It's true, they knew nothing of Adam's tall, nor of the propagation of this hereditary pollution, yet the sinfulness itself they perceived and groaned under it. Even Grotius himself, who would elude the pregnant Texts of Scripture for original sin, by the Rhetoricians trope of Hyperbole, yet doth bring in many passages out of the Heathens, acknowledging such a depravation of man's nature, out of Heriocles the Philosopher & Jamblichus, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it's implanted and ingraffed in us to sin, (Comment. in Luc. cap. 2. ver. 22. as also De Jure botli as paci lib. 2. Yea out of Aristotle, who held this indifferency in man's nature, he brings that expression, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is imbred in a man to gainsay reason. Thus the very Heathens, though they knew not the cause, yet could not but confess, that vitium ingenita infirmitatis, the vicious imbred infirmity that is in every man. Yea their Poets have acknowledged better Divinity, than some later writers in the Church, witness those sayings, Quantuns mortalia peceatora coecae noctis habent? and another, Vitiis neme sine nascitur; A third, Terras Astraeae reliquit, fergning our originals to be of stones; Ind genus duri sumus: Homines suâ naturâ sunt malis, as Plato. We might be large also in bringing the witnesses of others, Nihil homine miserius & superbius (said Pliny) simul atque edi●i sumus; and Tully, In omni continuò pravitate versamur, etc. And what is that saying, Humanum est errare, but according to Divinity, Humanum est peccare? Thus the light of nature, though but like that of the Owl to the Sun, could perceive something in this kind. Now this testimony is the more to be regarded, because it is so imbred a desire in us, to make ourselves as lovely as may be, and to hide every thing that is deformed.  
Thirdly, 〈◊〉 principle also in all Nations, to have Magistrates and Laws, to have prison●●●gibbets, whereby punishment may be inflicted upon offenders, doth palpably demonstrate what a proneness there is in man to sin. For those provisoes do suppose that man doth restrain himself from evil, only for fear of punishment; If so be that there were such a natural purity in man; Why should there be such jealousies, such fears of man, Homo homini lupus? Why are there provided such severe punishments to awe wicked men, but that man's nature is out of credit, it is supposed to do all the evil it can, if it have any impunity? Certainly it is not for good that Mastiffs are tied up, that Bears and Lions are kept up in grates; This argueth how cruel they would be if let loose; Thus also it is with mankind all the severe Laws and punishments which are in all estates established, do demonstrate how wild and outrageous man is, if left alone to himself; In his younger years he hath the rod, when grown up, prisons and gallows, and in his old age, death and hell to awe him against sin.  
Fourthly, The necessary of Education and Chastisement to young children, doth also declare, that they are prone to vice. It cannot be denied, but supposing Adam had continued in integrity and procreated children, they would have needed instruction and information, but then withal it must be granted, that this was a mere innocent nesciency in them, and therefore as the body had been prepared, so the soul without any difficulty would with all aptness and readiness have received all the good seed sown into it, whereas now in young ones there is a difficulty to understand holy things, they are unteachable and untractable, yea there is also a contrariety and an averseness to that which is good. Now if they were in a mere purity of nature, as the Adversaries suggest it, they were in such an equal indifferency and capacity of virtue or vice; Why should not they need education and Masters to teach them evil, as well as good? Yea, why should they not be more ready to good then evil, seeing they say there are igniculi virtutum, sparks of virtue lying hid in the soul, which by education and instruction are blown up into a flame? So that the Schools which are generally provided for youth, do declare, That the nature of man of itself, will bring forth weeds, but there must be much ploughing and sowing, much cost and labour ere any good seed will grow up. That known Text of Scripture will for ever bear record against these patrons of nature, Folly is bound up in the heart of a child, but the rod of correction will drive it away, Prov. 22. 15. No less powerful is that counsel, Prov. 23. 13. Withhold not correction from the child, if thou beat him with the rod, he shall not die; if thou beat him, etc. thou shalt deliver his soul from hell. Doth not this proclaim, that every child is set to damn itself, if left alone? It is not more prone to run into the fire, than it is to fall into hell, and this maketh chastisement so necessary. How necessary is it for parents to consider this, either education or hell, either chastisement or damnation? And whence is all this, but because of the impetuous nature in every child unto evil? As the horse and mule need the bridle, being carried out only by sense; Thus doth the child need admonition, being unteachable and untamable of himself, even like the wild Ass' colt, Job 11. 12. Let parents than take heed of remissness, lest their children roaring in hell do continually curse them for their negligence. It's a known example of a young man carried to the place of execution, that cried out, Non Praetor, sed Mater, mea duxit ad furcam; It was not the Judge, but his mother brought him to that shameful death. There was in the Tabernacle Aaron's Rod, and the Manna, which some would have allegorically to signify the sweetness and benefit of Discipline, Iniquity then breedeth within us, all the wisest and severest education can no more free a child from its inherent filthiness, than Paracelsus could make himself immortal, as he fond boasted, if he had had the first ordering and dieting of his body. Hence the duty of parents is set down, Ephes. 6. 4. To bring up their children in the nature and admonition of the Lord. And Solomon, who was so tender, and only beloved in the sight of his mother, yet his parents were continually distilling wholesome precepts into him, as Prov. 4. 3, 4, 5, implying thereby, that none is without ignorance, without a proneness to evil; therefore is godly instruction so necessary. So that the Doctrine of original sin should greatly provoke fathers and mothers to their duties; Every mother should be a Monica to her Austin, that we may say, It is not possible, that Filius tot lachrymarum pereat, a son of so many prayers and tears should perish.  
Fifthy, The difficulty that is acknowledged by all, to do that which is good and holy, doth also manifest our propensity to what is evil. We cannot apply the Text to that which is good, and say, Man drinketh down that like water. The very Heathens could say, Facilis discensus averni, and Virtus in arduo sita est. Virtue was placed upon an high mountain, it was hard climbing up unto it, but it was easy to tumble down; it is easy to fall down the hill. Sin then being so easily committed, and that which is good so hardly performed, Doth not this speak plainly, that we are corrupted by nature? For certainly, if the word of God, neither in the threatenings or in the promises of it, can make us decline from evil, and do good, when neither hell can terrify us, nor the glorious joys of Heaven invite us; This argueth we are immovably fixed in a way of sinning. Is there any command for holy duties? Is there any Law enjoining us to leave our lusts, of which we do not say, It is an hard saying, who can bear it? Hence it is that the wisdom of the flesh is said to be enmity in the very abstract against God, Rom. 8. 7. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whatsoever is either in mind or affections, is wholly opposite to the pure Law of God. So that this is an evident demonstration of man's vehement inclination to sin, that though God hath set so many fiery flaming swords in the way to stop us from sin; Though Heaven in the glory of it be on one side discovered, and hell in all the horrible and dreadful torments of it on the other side; Though many Ministers of God meet thee at the Angel did Balaam, to stop thee in the way to sin; yet for all this thou dost despirately and obstinately proceed. This maketh it appear, that there is a more flagrant appetite to sin, then to any thing else: like Rachel, crying, Give me children, else I die: so let me have my lusts satisfied, else no life, no condition is comfortable.  
Sixthly, The necessity of God's grace both for the beginnings, progress and consummation in every good work, doth evidently prove our polluted nature. We need grace to make us new creatures, of spiritually dead to quicken us and enliven us; we need grace to breath in the very first desires, and groans after any thing that is good. Now why is there such a necessity of a Physician? if we be not sick, Christ is in vain, grace is in vain: if original sin with the effects thereof be denied. And therefore Austia said, Pelagians were but nomine tenus Christiani, Christians only in name: for they do in effect exclude Christ, and evacuate grace. Indeed the pure Naturalist (Vnam Necessarium, Chap 6. pag. 413.) affirmeth, That the necessity of grace doth not suppose our nature to be originally corrupted, for beyond Adam's mere nature, something else was necessary: and so it is in us. This Position is bottomed upon that false and absurd Doctrine invented at first by some Philosophers, brought into the Church by Pelagions, much insisted upon by Papists; That there is a middle state, a state of pure nature between sin and grace; That Adam was created in such a condition, God superadding the glorious ornaments of grace, which upon his fall, he was deprived of, and so fell into his state of pure nature again, and in this middle estate, every Infant is now born; a state indeed (they say) of imperfection, but not of sin; we need grace to carry us to those sublime and high things which are above nature, but otherwise there is no sin is 〈◊〉 So that it's the Papists expression, That Adam standing, and Adam fallen, 〈◊〉 only as a man that was clothed and naked; or as the late Author, as Moses face while the light did shine upon it, and when it was removed; As Moses face did remain with its naturals, though it had not the superadded lustre: Thus (say they) man is in his state of nature not sinful, neither godly. But this is a monstrous figment; and he that saith, Those who dispute of original sin, do dispute, De non ente; How much rather may we say, that all those voluminous disputations of this state of pure nature is wholly De non ente, there being not the least title in Scripture to establish any such opinion upon it? It is true, the Author mentioned is often affirming and dictating Magisterially, concerning such an estate, but never yet hath any Scripture-proof been brought for it; some philosophical arguments happily may be. Now being this is the foundation, upon which many of the Adversaries to original sin do build, I shall in its time and order (God assisting) raze up this foundation, and lay the Axe against the root of the Tree, proving that it is both against Scripture and solid reason.  
Lastly, That there is such an inclination naturally in a man to sin, and repugnant to what is good, a man's own experience may teach him; were there no Bible, no Orthodox Teachers, a man's own heart may convince him of such a perverseness within him, though by natural light he could never discover the spring of it. Doth not Paul, even while regenerated, complain of this Law of sin within him? Rom. 7. Nazianzen maketh sad complaining verses, about this constitution of his soul, Carmen quartum, pag. 69. The conflict with the flesh and spirit, which in a most excellent and affectionate manner, he doth there bewail. And certainly if the Adversaries to this Doctrine, find not such a proneness in them, it is because they are blinded, they are benumbed within, as the Pelagians of old bragged, That a man might be without passions and sinful commotions; That they did not pati, they felt none of these things, but herein they were either horrible hypocrites, or stupidly hardened.   

SECT. IV.  
Of the Causes or Fountain of the vehement proneness and inclination to sin that is in all men by nature, and of the false Causes assigned by the Adversaries.  
THus you see this Text hath sufficiently informed us of this Truth, That there is in all men by nature a vehement proneness and inclination to sin; To which we have also added many other Demonstrations of this Truth, not so much that it is doubtful, and needeth to be proved; (For the Adversaries do confess it,) as that thereby we might the more deeply humble ourselves under the consideration of it. If then there be such constant muddy streams, we are to inquire what is the fountain of them; And although this Text and many others of the like nature, do evidently proclaim it to be that corrupt and unclean heart of a man within, that he hath hereditarily and by natural propagation, yet because the Adversaries to original sin will by no means assent to this; let us consider what are the causes they assign, and herein we shall find they do not so much speak falsehood, as blasphemy against God. But before we come to the particular causes specified by them, let us in the general consider, How many ways this propensity in mankind may be imagined to proceed, for some gave one head or spring to it; Others, another; so that there is not more dispute in Philosophy about the cause of the ebbing and flowing of the sea, or about the rise and spring of Nilus that famous river in Egypt, then there is about the original of this impetuousness in man to sin: The effect is acknowledged by all, but the dispute is about the cause thereof.  
In the first place therefore, Some do assign this inclination to sin, to the souls operations before the body was made; For they conceit, that the soul had a being before the body, and according to the evil, or good they had, they were adjudged to proportionable bodies, and thereby it cometh to pass that some have better tempered bodies than others, according to that Rule, gaudeant b●●è nati, They are to rejoice that have good and kindly constitutions. This was the opinion of the Platonists, and Origen, who was justly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉; for the monstrous opinions he brought into the Church did pro●●● absurd fancy. Yea it is thought that this opinion was amongst the Jews▪ as seemeth to be employed in that Question propounded by the Disciples to our Saviour concerning the man born blind, Did this man sin, or his parents? Joh. 9 2. as also a passage in the Apocryphal Writer inclineth thereunto; Wi●● 8. 20. And being good I came into a body undifiled; which Grotius understands of the pre-existency of the soul, adding that Synesius, though made Bishop, yet did not retract this error. But this being so gross a figment, it 〈◊〉 not any confutation, and the rather, because it is a wonder that no such pre-existent souls should behave themselves well, for which they should have assigned to them undefiled and immaculate bodies: for we believe not the 〈◊〉 mentioned Author in that boast he there maketh.  
A second opinion of the Manichees, who feigned two principles of good and evil, and this evil principle they made the cause of man, whereupon they condemned marriage as unlawful, and made man to be opus Diaboli, the work of the Devil. This Manicheism the Pelagians have always endeavoured to fasten upon such as do affirm original sin, but it is done maliciously and ignorantly; for we say, this evil came not into man at first by nature, but by the free and voluntary consent of Adam, and since man is fallen, we do not say, sin is his nature, or his substance, but that it is a vicious quality adhering thereunto, as leprosy to the body.  
3. There are others, who may be reduced to the Manichees, and they were Heretics called Materiaris, who feigned an eternal matter, that was so evil, that the wisdom and power of God could not subdue it, but that this malignancy did adhere to it, whether God will or no. And this they make the cause of that vicious inclination in man: It is (say they) from the evil matter man is made off, which is inseparable from it; but this doth grossly contradict the History of the Creation, as recorded by Moses, Wherein it is said, God made every thing exceeding good, Gen. 1. 31.  
Fourthly, The Pelagian, many Papists, and the late Socinian Writers, all these attribute it to man's Creation and constitution at first, at least in part: for they tell us of a state of pure naturals, that man hath, whereby the appetite doth rebel against the mind, for man consisting of a soul and a body; hereby (say they) do necessarily arise contrary inclinations; The soul inclineth one way, and the body another way; and this conflict they are not afraid to say was in Adam himself, and therefore God gave him grace as a supernatural and superadded ornament, yea and as a remedy to keep the inferior appetite in its order: now man being fallen, he hath lost those superadditionals, but continueth in his mere naturals, and these being weak and imperfect are easily carried out to sin, wanting the grace of God to elevate them. This is the mystery of their iniquity. This is the fountain of all their poisonous impieties, and therefore (God assisting) is to be confuted most properly, when we come to speak of that immediate effect of original sin, which is to make a conflict and rebellion in man between the mind and sensitive appetite in natural men, and between the flesh and spirit in regenerate men.  
Fifthly, That which the Orthodox, following the light of the Scripture assign as a cause of that deluge of impiety amongst mankind, is the original depravation of every man's nature through Adam 's transgression. From this unclean principle none can bring forth that which is clean; and truly the Scripture is so evident, going always to this head, making the lust within a man, a cause of all impiety flowing from us, that they seem to deny the Sun at noonday, who will not acknowledge this.  
But let us in the next place examine, What causes of this universal propensity in mankind, to sin, are given by the late Heterodox Writer; for the weight of this Objection presseth him, and therefore he doth industriously set himself to answer it. (Vnum necessary. Chap. 6. Sect. 4. It is certain (saith he) that there are many common principles, from which sin deriveth itself into the manners of all men.  
The first mentioned is, That at first God made no promises of heaven, he had propounded not glorious rewards, to be as an Argument to support the superior faculty against the inferior, because there was no such thing in that period of the world: therefore almost all flesh had corrupted themselves: for want of this Adam fell, and all the world followed his example, and most upon this account; till it pleased God, after he had tried the world with temporal promises, and found them also insufficient to finish the work of his graciousness, and to cause us to be born anew by the revelations and promises of Jesus Christ. Thus he; but I had almost said, Oh monstrum horrendum, cui lumen ademptum!  
Now the Socinian appeareth in his own ugly and deformed colours, let us see whether there be any validity in this reason or no. And  
First, It is very frivolous, ridiculous and absurd; for we are ask for a reason of the general inclination of all men in all ages to evil, and he would assign one for that special age of the world before Christ. Is it not still true, even since Christ's coming, that the heart of a man is desperately and incurably set upon evil, till the grace of God doth sanctify it? So that though in the New Testament the glory of heaven, and the torments of hell, are evidently and powerfully demonstrated, yet still there is the same torrent of impiety in the manners of men.  
Secondly, This reason cannot be acquitted from blasphemy (in some sense) against God, for the cause of overflowing impiety in the Old Testament times, is reduced hereby to God himself. May not all the profane ones in that age of the world take up this man's Argument to defend themselves? O Lord it is from thee we are thus universally wicked! Had the joys of heaven been promised to us in welldoing: had the torments of hell been manifested unto us; we had then been awakened; so that we are now wicked, because we wanted such efficacious means to prevent our impiety, that afterwards were vouchsafed to the world; so that the Israelites might have replied to the Prophet Hosea, Chap. 13. 9 that he spoke falsely: their destruction is not of themselves, but of God, who did not give them sufficient encouragements. Had the Asserters of original sin affirmed any such thing, that might so heinously have redounded to the dishonour of God's justice, his mercy and goodness, what tragical exclamations would have been raised up immediately? But thus it falleth out always, that those who out of a preposterous fear sometimes to hold such things, that have but an apparent tendency to dishonour God, do fall into such abominable positions, that do really reproach God, and his ways, as may more be showed in this point.  
Lastly, The very inward part of this reason: is very wickedness and falsehood itself, for this Proposition, That heaven and hell were not used as Arguments in the Old Testament, but that temporal mercies and jugements were the only spurs and curbs in their conversation, is being reserved as the peculiar and proper glory of Christ, to reveal the promises of eternal life, is that notorious pure impure Socinianisns which our learned Writers do so evidently profligate. This saith Smalcius (De Div Jes. Christi c. 7.) is so clear a truth, that they want no little thing to the true knowledge of Christ and his Office, who are ignorant of it, or doubt of it; yea he addeth Vnde appareat, etc. from whence it may appear, that our Congregations, though they are said to blaspheme Christ, yet do more rightly acknowledge Christ in this particular, Quam omnes alios Christiani nominis professores, than all other professors of Christ's name. Thus they triumph in this enormous error, as their greatest glory, because they make it peculiar to Christ to reveal and promise eternal glory. It is not my intent to enlarge on this point, That eternal life was promised to Adam, as also to those who lived in the Old Testamentary dispensation. That the tree of life, was a Sacramental symbol of eternal life, appeareth by that expression, Rev 2. 7. And certainly if the Jews did not discover the resurrection of the dead, and eternal life, it was because they did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as our Saviour telleth them, Mat. 22. 29, 30. and that is remarkable which is said, Joh. 5. 39 Search the Scriptures, for in them ye think ye have eternal life; That same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye think, is not spoken, as if it were a false persuasion to look for eternal life out of those Scriptures, but because they boasted in their own interpretation of them, excluding Christ thereby: It is therefore a detestable position which Smalcius in the same place hath, That the promise of eternal life was wholly hidden from men for those ages which were before Christ, neither did it clearly appear to any one that such a thing would be bestowed upon mortal men; for doth not Job proclaim the clean contrary, Job. 19 25. I know that my Redeemer liveth,— he shall stand at the later day upon the earth, &. It is true, the learned Mercer would apply this to that temporal and blessed restitution of his external happiness, which God vouchsafed to him, but the Context doth necessitate us to understand it of a more glorious condition. We read also, Heb. 11. 13, 14, 15. That the Patriarches acknowledged themselves pilgrims in this earth, and did declare plainly, they sought an heavenly country. It is not worth the while to examine the suggestions of Schlitingius the Socinian on those Texts, who would so miserably wrest them to his own purpose, and that the day of judgement was used as an Argument to bridle men from sin, appeareth, Eccles. 11. 9 as also Chap. 12. 14. The Book concludeth with this, as a truth to stick in our mind always, That God will bring every work unto judgement, and thus much for his first reason.  
His second reason is no less nocent, The cause of iniquity is not, because nature is originally corrupted, but because God's Laws command such things, which are a restraint to the indifferent, and otherwise lawful inclinations of nature (Idem ibidem pag. 415) so that our unwillingness and averseness cometh by occasion of the law coming cross upon our nature, not because our nature is contrary to God, but because God was pleased to superinduce some Commandments contrary to our nature; if God had commanded as to eat the best meats, and drink the richest wines, as long as they could please us, I suppose original sin would not be thought to have hindered us from obedience. Thus he in a most profane and unsavoury manner. For  
First, Here again God is made the occasion of all the universal impiety in mankind: man may plead, my nature is good, my inclinations are lawful, but God hath superinduced austere commands, he maketh those things sins, which would not have been sins; Thus this man doth directly teach the world to lay all their wickedness upon God, he is an hard master, he is too severe, otherwise our natures would do well enough. But  
Secondly, He betrayeth much ignorance, or concealeth his knowledge, that he will not distinguish between moral precepts, and mere positive ones; or as Whitaker out of Hugo, Pracepta Naturae, and Praecepta Disciplinae (De pecato orig. lib. 1. cap. 14.) commands of Natural Duties, and prohibitions of Intrinsecal evils; or such as are merely Positive, and for Discipline-sake. Some things we grant are indeed merely evil, because prohibited; some things are evil, and therefore prohibited. Although this must be remembered, That a man doth never break a positive command, but thereby also he doth a moral command likewise. Now let this Patron of Nature answer to this Question, Why is there in mankind such inclinations to those sins, that are morally and intrinsically evil? Is he of that opinion, that nothing is good or evil internally? But as Mayro the Schoolman saith, God might have made a Law, that whosoever should praise him should be damned, and whosoever should dishonour him, should be saved. On monstrous Divinity, that maketh virtue and vice nothing in itself! If God had pleased, vices might have been virtues, and virtues vices; It is from God that maketh such things to be sins, that otherwise would be lawful. This symbolizeth with Diagoras the Atheist, first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for his opinion was, That a wise man might, as time served, give himself to theft or adultery, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Hesych. de viris illustribus Titulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) for none of such things, were in their nature filthy, if you take away popular opinions. But I will not charge this opinion on the Author, only he should not have spoken so confusedly. If this be true, it is not a vain wish with him, who addicted to a sin, cried out, utinam hoc non esset peccare!  
Lastly, Even those inclinations that are in men to lawful things, are vitiated and corrupted. No man desireth to eat, to drink; no man desireth health, or wealth naturally, as he ought to do: I doubt this Author, as all the Pelagians formerly, do not attend to the exactness of a good work. They forget Austin's old Rule grounded upon Scripture, That duties are to be esteemed not by the acts, but by their ends. Is there any man eateth or drinketh, or inclineth to do these things for the glory of God? as we are commanded, 1 Cor. 9 31.  
Lastly, He runneth to evil examples, the similitude of Adam's transgression (as if that moved those to sin, who happily never heard of him) error, false principles, etc. And from the enumeration of many particulars, applieth that of Job, Chap. 14. Who can bring a clean thing out of an unclean? which Text might justly have affrighted him, in what he delivereth; for there Job speaks of one in his very first birth, and as is added, Ne infans unius diei, not an Infant a day old is free from this uncleanness. What can evil examples and wicked customs do to pollute a child new born? It is true, the Socinians grant, That where parents are habituated in evil customs, the children may derive from them an inclination also unto sin. But if so, than this very thing will puzzle them as much as they endeavour to perplex the Orthodox, with difficulties about the transmission of original sin: For, How do Parents accustomed to sin convey this evil disposition? either by the soul, or by the body. And what they would answer themselves in such an asserted propagation, the same we may for all mankind in general. But  
2. This is no sufficient answer, for still the Question is not satisfied; Men (say they) are thus inclinded to evil, because of wicked customs and examples; But how came these customs? Cain had no example before him of murder, yet he committeth it. These evil examples then, and wicked customs, seeing they must have an original to come from it, cannot be any thing else but the depraved nature of mankind. And certainly the Apostle James doth attribute all evil committed to that lust which is within a man, Jam. 1. 14. So that if there were no other occasion or temptation, this is enough to set the whole course of the soul on fire; And this is the next particular to be considered, which I shall handle as a second Immediate Effect of original sin.    

CHAP. II.  
The second Immediate Effect of Original Sin, is the Causality, which it hath, in respect of all other Sins.  

SECT. I.  
The Text explained, setting forth the Generation of Sinne.  JAM. 1. 14. But every man is tempted, when he is drawn away of his own lust and enticed. 
THe next Immediate Effect of Original sin, which cometh under consideration, is, The Causality that it hath in respect of all other sins. This is the dunghill in which the whole serpentine brood of all actual sins is conveived, and brought forth: Insomuch that when you see all the abominable impieties that fill the whole world with irreligion to God and injustice to man: If you ask, whence ariseth this monster? How cometh all this wickedness to be committed? The Answer is easy: from that original concupiscence, that hot Aetna which is in a man, that never ceaseth from sending forth such continual flames of iniquity. Now this truth will excellently be discovered from the Text in hand; for it is the Apostles scope in this and the adjacent verses, to take off all men from that wicked way, they are so prone unto (viz.) to lay the blame of their iniquities, and to ascribe the cause of them to any, yea to God, rather than to themselves; They will rather make God then themselves the Author of all that evil they do commit. We have this from Adam, who at the beginning endeavoured to clear himself, and to charge his sin upon God, The woman thou gavest me. And happily some even in the primitive times, by misunderstanding some places of Scripture, wherein God is said to give men up to their lusts to harden and blind men in their sins, might occasion such a detestable Position, And although the Papists do ordinarily charge this damnable Doctrine upon the Calvinists, yet there needeth no more to justify Calvin in this particular, than what he doth most excellently and solidly deliver upon this very Text. The truth is, our learned men show expressions from the Papists; yea, from Bellarmine himself, more harsh and incommodious, than I believe can be found in any Protestant Writer. But this by the way.  
The Apostle being to inform us of the true cause of all the sin we do commit, and that not God, no nor Devils, or wicked men are to be blamed comparatively, but our own selves; showeth, that all this evil cometh from that concupiscential frame of heart we have within us. And as for God, the Apostle expressly instanceth concerning him, prohibiting any one to think or say, it is from God that they do sin, Let no man say when he is tempted, I am tempted of God: and he giveth two reasons, whereof one is the cause of the other.  
If you ask, How is it that God is said to tempt no man, seeing he tempted Abraham and the Israelites?  
Austin's distinction is made use of, that there is a temptation probationis and seductionis, of probation or trial; or of deceiving and enticing to sin. God indeed doth often tempt his people, the former way, not but that he knoweth what is in the heart of every man; but that hereby a godly man's graces may be the more quickened, as also a man have more experimental knowledge of himself. As for the other temptation of seduction; God doth not thus tempt, that is, he doth not incline or enrice to sin. It is true, we read the Prophet Jeremiah, saying, O Lord, I am deceived, and thou hast deceived me, Jer. 20. 7. But that is spoken unadvisedly and rashly by the Prophet, who thought, because what he had prophesied, was not as yet fulfilled, and therefore his adversaries derided and scorned him, that therefore it would not at all be fulfilled, and so by consequence, that God had deceived him.  
Secondly, Divines distinguish temptation into external and internal. External are afflictions and troubles, called often so in Scripture, and these temptations are from God. 2. Internal, which do immediately incline to sin, and with these God doth not tempt. Now although the Apostle had in the former part spoken of external temptations, yet now he speaks of internal ones; though some think he continueth his discourse of externals, because these many times draw out hearts to sin; but this ariseth not from God.  
The reason why God cannot tempt to sin, is from the infinite perfection of holiness, which is in God: he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He cannot be tempted by evil. It is true, men are said to tempt God many times, and so ex parte hominu, there is done what man could do, even to make God deviate from his own holy nature and Law: but the Apostle meaneth ex parte Dei, that God is of such absolute purity and transcendent holiness, that there cannot arise any motion in his nature to make him sin. For so we expound the Greek word in a passive sense, Estius himself granting, that the use of it in an active signification, can hardly be found, though Popish Interpreters plead for the active sense; but then there would be no distinction of this from the following words, Neither tempteth he any man. The original word is used only here in the New Testament. The strength then of the Argument lieth in this, God doth not tempt any man to sin, because he hath no inward temptation, or motion in his own nature to sin: for that is the reason why the Devil is so impetuous and forward in tempting us to sin, because his nature is first carried out to all evil & so there is no man that doth draw on another to sin, but because he in his own heart, is drawn aside with it before. The Apostle having thus justified God, and removed all cause of evil from him; In my Text he directeth us to the true internal and proper cause of all the sin that we do commit; and therein doth most excellently show the several steps and degrees of sin, whereby of an Embryo (as it were) at first, it cometh to be a completed and perfected sin. This Text is much vexed by Bellarmine and Popish Authors to establish their distinction of a venial and mortal sin, though they cannot find any true aid from the Text.  
Let us consider the particulars of this noble Text: The Cause of a man's sin is said to be lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is the same with original sin, the corruption of all the powers of the soul, whereby it is inordinately carried out to all things. Of which more in the Doctrine. This is described from the note of propriety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, His own lust; This expression is used that we may not lay all upon the Devil, or other men, for this is ordinarily brought by men to excuse themselves. It is true, I was in such a fault, I have sinned, but the Devil moved me, or such wicked companions they enticed me, or I did it, because men compelled me, and terrified me: all this will not serve thy turn; It is thy own lust within, not men without that hath made thee thus to sin. And this showeth, That every man hath his own proper original sin, by way of a lust within him.  
3. This is further amplified from the Universality of the Subject, wherein this lust is seated, Every man; so that no man but Christ, who was God and man, is freed from this incentive to evil.  
4. There is the Manner How, this lust doth tempt us to sin, and that is expressed in, two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Drawn away, that is, as some, from God, from heavenly objects; because in all sin there is an aversion from God, and a conversion to the creature: or else (as others) Drawn aside form the consideration of hell, of the wrath of God, of eternal death and damnation. For we sin continually, as Eve did at first; The Devil persuaded her she should not die, and then when this fear was removed, she presently falleth into the transgression, and thus before men fall into the pit of any sin, they are drawn aside from those serious thoughts; This will offend God, this will damn me. The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Metaphor either from birds or fishes, which have baits to allure them, and thereby are destroyed: Thus lust appeareth with a bait, but the hook doth not appear.  
In the next place, This original sin is illustrated in the issue of it: the Apostle showeth, how sin à primo ad ultimum cometh to be accomplished. So that as in other places, we read of the generations of men, the generations of Adam, of the Israelites; so here is the generation of sin described. Now it is good to observe, that in this whole discourse the Apostle doth proceed metaphorically, comparing original sin to a woman, like that whore in the Proverbs, alluring and enticing man to sin; or as Adam was at first tempted to sin by Eve; so still we are drawn aside to sin by this original corruption, which is like an Eve, or like a Daeliah, and a Joseph's mistress, importunately soliciting of us to what is evil: and as with the woman there is pleasure in conception, but pangs and sorrows in bringing forth, so it is with sin: while we do at first entertain it, there is pleasure and delight, but afterwards it leaveth a terrible sting in a man, depriving him of all comfort day and night; We may therefore observe the several steps and degrees of sin before it cometh to be consummated.  
1. There is the mother, or root of all, and that is called lust, which must not only be extended to the carnal sensual appetite of a man, but principally to the rational part: for there original sin hath its chiefest dominion; that is the metropolis, as afterwards is to be showed.  
2. There are the motions to sin, and titillations or delectations about it: this is implied in the word enticed, taken from the bird, who is alured by the bait; the meat it leeth, but observeth not the snare. Thus in man, there are sudden motions and delights arising in the soul towards sinful objects, which do antecede all deliberation and consultation; There are pleasing motions towards sin, and secret titillations of the soul, before the will doth give its perfect and full consent. I say perfect consent; for it may be in all the tickling motions to sin, though never so sudden, there may be some imperfect consent.  
The third step or degree to the completing of sin, is expressed vers. 15, When lust hath conceived, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This is applied to women conceiving, Luke 1. 24. Luke 1. 31. and by this is meant that consent and embracement, which the soul giveth to sin. For as it was with Joseph, though his mistress did so violently solicit him, yet he not consenting fled away from her: So it falleth out sometimes with the godly, that though original sin in the immediate motions thereof, may tempt, may delight and secretly please; yet grace being strong may refuse to consent, and then these Babylon's brats are immediately killed before they grow up. Thus many sins to the godly prove abortive; original sin hath a miscarrying womb, for by grace they are enabled to resist those temptations, and so sin is killed as soon as ever it hath any life. Not but that these motions to sin, though not consented unto, are truly and properly sins; but being withstood by grace, they are not imputed. And thus far we admit that saying of Bernard, Non nocet sensus, ubi deest consensus. These motions and stir of lust within us, if resisted and refused, shall not be able to condemn us, but in all natural men for the most part, lust doth conceive; no sooner doth it entice, but presently there is consent given to it; No sooner doth it knock at the door, but presently it is opened to receive this lust in; and now when this consent is given, then as to the eyes of God, the iniquity is fully committed; then a man is a murderer and an adulterer before God, as appeareth Mat. 5. 28. Yet the Apostle addeth,  
The fourth step, and that is, Lust thus consented unto, bringeth forth sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, still continuing in the metaphor. By sin is meant actual sin, expressed in words and actions, so that sin is first in the heart, in motions, in secret consents and embracements, before it cometh to be expressed actually. But why doth not the Apostle give it the name of sin, till it be completed in action? The Papists greedily lay hold on this, and would therefore conclude from hence, that the motions of the heart to sin, if not consented unto, that the lusts which rise up in us to our grief and trouble, are not truly and properly sins. But  
1. They themselves do acknowledge, that sin consented unto, lusts yielded unto, though in the heart only, are truly and properly sins; that those are damnable, though never actually committed; whereas this Text, if they rigidly urge it, would prove as well, that such lusts are not sin.  
Besides, Though the Apostle James doth not here call such motions sins, yet Paul, Rom. 7. doth very often give them that name, and accounteth himself miserable, in respect of his captivity to them, though he doth utterly disallow them. Therefore the Answer is, That the Apostle taketh sin here strictly, for only actual sin, because this is only visible to the eyes of the world: and because though motions consented unto, yea and unconsented unto, are truly and proper sins, yet because these are in a tendency to actual sins; actual sin is the terminus ad quem, as it were; they are not fully completed in the utmost of their iniquity, till actually committed. No wonder if that be called only sin, not by way of exclusion to the motions within, but by way of aggravation; to show that then sin when it's actuated hath gone to its utmost.  
Lastly, Here is the last step, and utmost end of sin: and that is sin thus finished, Bringeth forth death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now all the pleasure is turned into bitterness in death: in the torments of hell, all the delights of sin will be forgotten, as the whorish woman in her pangs and troubles, when she labours to bring forth, and cannot, doth then forget all her former wanton lusts. The damned in hell will cry out then: Oh if they had remembered into what doom the short pleasures of sin have brought them; how that all their honey is now turned into bitter gall, they would never have given way to these evil lusts! So that we may metaphorically apply that to such sinners at the day of Judgement, which our Saviour did to some, because of the day of Jerusalem's destruction, Woe be to those that are with child, and give suck (that thus conceive) and bring forth in those days.  
And here again you may ask, 
Quest.  Why is it said, that sin thus finished bringeth forth death, if sin be entertained in the heart, though it go no further? It is not mortal and damnable?  
The Papists therefore they would from hence also establish their distinction of venial and mortal sin. 
Answ.  But this Text will not help them; for as was said, they acknowledge that adultery in the heart is a mortal sin, though not outwardly committed; and if these motions be truly and properly a sin, as we showed; then eternal death must needs be the wages of them, Rom. 6. 23. Therefore death is attributed to sin finished, because therein the evil of sin doth most palpably demonstrate itself. It is true, Calvin doth by sin finished, or perfected, mean not so much the acting of any gross sin, as the customary continuance and perseverance in it; and no doubt this sense is not to be excluded: but the Text may very well be interpreted of any sin, though but once committed, though it be not frequently iterated. And thus we have this full and excellent Text largely explained. From which we observe,  
That original sin is that lust within a man, from whence all actual sins do flow. That is, as there is not a man or woman, but he doth come from Adam: (Hence the Canonists have a saying, That if Adam were alive, he could not have a wise among all the women in the world, because of their descent from him) So it is true of every vain thought, every idle word, every ungodly action: they all come from this original lust within a man; and therefore the Devil with all his fiery darts could do us no hurt, did not our lusts betray us, Nemo se palpet de suo. Satanas est, said Austin, Let no man flatter himself, he is a Devil to himself from his own lust, he is a tempter to himself. This truth is of special use to humble us, this will make us debase ourselves, crying out, O Lord, I, even I alone am to be blamed; it is from my own vile self, that all this corruption doth thus overflow. This our Saviour confirmed, when he said, Matth. 15. 19 One of the heart proceed evil thoughts, murders, adulteries, etc. So that whosoever would be kept free and unspotted from sin, he must watch over his heart more diligently, there is the nest, there is the spawn of all those noisome sins, that may be seen in thy life.   

SECT. II.  
That Original Sin is the cause of all Actual Evil, cleared by several Propositions, which are Antidotes against many Errors.  

¶. 1.  
WE proceed to clear this Truth in several Propositions, which also will be as antidotes for the most part, against so many respective errors in this Point. And  
First, By lust here in the Text, we are not to understand that particular libidinous disposition in men, whereby they are carried out in a wanton or unclean manner, as we in our English phrase do for the most part limit it. For the Apostle doth comprehend far more, Rom. 7. in that command, Thou shalt not lust, or covet; neither is this lust to be restrained only to the sensitive and carnal part of a man; as if lust were not chiefly in the reason, and the will of a man, according to Scripture-language. Lust doth comprehend the deordination of the sublime and rational part in a man. Therefore those Papists who do limit lust only to the sensual part, are wholly ignorant of the extension of original sin, and the diffusion of itself through the chiefest parts of a man. Hence it is justly to be censured, that the late Annotator on this Text, doth in his paraphrase join with the most erroneous of the Popish party: for by lust he understands our treacherous sensual appetite, which being impatient of sufferings, suggests some sensitive carnal baits, and so by them enticeth him. And in the verse following, he again paraphraseth, When consent is joined to the invitation of the sensual part, against the contrary dictates of his reason, and the Spirit, then that, and not the affliction or temptation, begetteth sin.— Thus he. But we may meet with a more sound and orthodox explication, I say not in Whitaker and other Protestant Authors, who conflict with the Papists in this point; but even in Estius the Papist, who doth ingenuously acknowledge, That because the Apostle is here speaking of the original of all sin, spiritual sins as well as carnal; it cannot be limited to the sensitive appetite. Do not the sins of the mind arise from our lusts within us? Do not the Devil's sin from the lust within them, and yet they have no sensitive appetite? And when the Apostle, Gal. 5. 17. speaketh of that remarkable lusting which is between the flesh and the Spirit; he cannot mean the sensual inferior part of a man only, for the works of this flesh are some of them said to be Idolatry, Heresies; which must needs proceed from the rational part of a man. It is therefore too evident, that this lust which doth so greatly entice us, is not only in the inferior part of the soul, but most predominantly in the superior, and hence the understanding hath its peculiar enmity to the holy truths of God, and the will its proper obstinacy to the good duties, which God hath commanded. Therefore we read of that expression, Col. 2. 18. Puffed up with a fleshly mind. So that heresy is a lust of the mind, envy a lust of the mind; for the Devil is full of envy, (though Philosophers refer envy to one of their mixed and compounded passions;) unbelief, ambition, vainglory, these are lusts of the rational part. Think not then that thy affections only do lust against the Spirit of God, but thy reason, thy will also doth; and these have the greatest evil in them, they are the greatest enemies to the ways and truths of Christ. As the Publicans sins were from the lust of the flesh, so the pharisees sins were from the lusts of the mind. And thus the more superstitious, erroneous and devout any are in false ways of Religion, the more dangerous are their lusts, because the more spiritual and immaterial. This kind of lusting followeth us in our prayers, in our preachings, in all spiritual performances; So that whereas carnal and bodily lusts are easily discerned, and are accounted very loathsome in the eyes of the world. These spiritual lusts are very difficulty discovered, and may then most reign over a man, when he thinketh himself most free from them.  
Propos. 2. When we say, original sin is the cause of all the actual evil that is committed, this is not to be understood, as if it did proximly and immediately produce every actual impiety; only this is the mediate cause, and the root of all. It is true, the learned Whitaker will not allow it to be called the remote cause of death, and other miseries, which Infants are obnoxious unto. As the root cannot be said to be the remote cause of fruit, because it doth nourish it, though under ground, and at a distance from it: Or (as he instanceth) a fountain is a cause of that stream which is carried in a long course distant from the spring (De peccat. orig. l. 2. c. 9) But we need not strive about words. No doubt when men through custom have contracted habits of sin upon them, habits are the immediate and proxim causes of the wicked actions, such persons do commit; but original sin is the mediate: yet because original sin is the causa causae, it may be called the causa causati, it being the cause of the customs and habits of sins, it may be also the cause of the sins themselves. But I see not why we may not call original sin the remote cause only of some sins, because that is the seed and spawn only of all evil; there are many temptations and suggestions, which do ripen and quicken this monster to bring forth. So that although men have lust enough within them to make them, so many cain's, so many Judasses'; to be as abominable in wicked ways, as the vilest of men are; yet Nemo repent fit turpissimus, as the Poet said. There is time required to grow up into such foul abominations. This is like the Prophet's little cloud, which at first, though no bigger than an hand, yet did afterwards biggen, till it covered the whole sky. The Apostle (you heard) compareth the production of sin, to the child, that is first conceived in the mother's womb; and so through the warmth and nourishment thereof, doth lust bring forth: As it is with the Acorn, that is at first but little in quantity, yet being great in efficacy, doth in time enlarge itself into a great Tree. Conclude then all evil, even the most enormous impieties, which for the present, it may be, thy heart doth tremble at, yet they are seminally and radically in thee; there are the sparks of fire, which if let alone will quickly set all on a flame. Hence  
The third Proposition is, That whosoever would by the grace of God be delivered from any actual sins, the best remedy is, to endeavour to quench the lust within. He that would dry up the streams, must look to the fountain, to have that dried up. He that would destroy the bad fruit of a Tree, must lay the axe to the root of it. And this is a very necessary Rule to be attended unto in practical Divinity. Observe that the same way sin comes to live, the same way thou must take to kill it. It beginneth at the heart first, before it's in the eyes, or hands; and therefore thou must look to crucify it in the heart first. Thus the Wiseman adviseth, Prov 4. 23. Keep thy heart, for out of it are the issues of life. After this than he exhorteth to look to our mouth and lips, to our eyes and feet; but the foundation must be laid in the heart; if the heart be good, all is good. And this showeth the preposterous way of the Casuists and Confessionists in Popery, from which the late Writer, so often mentioned, doth not much decline in his Treatise of Ecclesiastical Penance; for with such Writers, you have scarce one word to the penitent sinner about Regeneration, whereas external duties of alms, or restitution (which in their way are necessary by God's command) must flow from a spiritual and supernatural life within, as the foundation of all: much less have you one icta or tittle, about faith, laying hold on Christ, by whom alone our persons are justified, and all our duties are accepted. This (I say) is the great neglect and unskilfulness in such writers, that they deal in externals, but for faith, by which the heart is purified, and whereby we please God in Christ, that they make no mention of at all. But the Scripture is herein different from moral Philosophy and Aristotelical precepts, which those Casuists are wholly captivated unto: for that requireth, yea and promiseth first a tender and holy heart, a circumcised heart, and then to walk in the ways of God: whereas moral Philosophers first begin with actions, and then go to acquired habits, Justè agendo sumus justs. This then is a golden Rule, and of perpetual use in Christianity, for a Christian to be mortifying lust within, to watch against the treacherous adversary in thy own breast, and then when the foundation is destroyed, the superstruction must needs fall to the ground.  
Propos. 4. Because man is thus tempted, and enticed by lust within, therefore it is that man fallen, doth sin far otherwise, than Adam did in the state of integrity. We do not sin now, as Adam at first; we have an internal cause and principle within us, whereas Adam did sin, wholly from suggestion without; neither was it lust within, but his mere will, that made him consent to such suggestions. This Proposition is the more to be regarded, because Pelagian and Socinian Writers, they all agree in this, That we at first sin in the same manner, as Adam did at first; the sensitive part, being enticed by sensible objects, and so rebelling against the rational part. But this is to be wholly ignorant of that holy estate and glorious Image, wherein God created Adam at first. Adam had all such external and internal helps, so freed from all ignorance, passion or lust, that nothing could destroy him, but the liberty and mutability of his will. Whereas alas in man destitute of God's Image, there is a lusting principle within him, carrying him out inordinately unto every object proposed. It is therefore a false and an absurd Position, which Molina the Jesuit, one of the mere Naturalists affirmeth (Quaest. 14. Disput. 4. de Concord. lib. Arb) where he saith, Adam had, Innatum appetitum excellentiae ac laudis quo ad intellectum & voluntatem, etc. That he had this temptation within him, viz. an innate appetite to his own excellency and praise. For how could this consist with that holiness and righteousness God created him in? Indeed he saith in another place of the same book (Quaest. 14. Disp. 45.) Ex contemplation rei amabilis, &c) from the contemplation of any lovely object, and which is of concernment to be obtained, there doth naturally rise in the will a certain motion, whereby the will is affected to it; which motion is not a volition, but an affection of the will to that object, whose goodness it is alured with. And this he maketh to be in men, yea in the Angels before they fell: But what is this but to say, that in men and Angels, even before their fall, there was a concupiscential inclination to delightsome objects: and so Adam and Angels must according to this Text be tempted away, and enticed by their own lusts? An horrible Position, highly derogating from God's honour, who created them holy and righteous. Therefore Adam, and much more Christ, when they were tempted by Satan, it was not in the same way with us. The temptation was only external, not internal; there was no inward lust within; yea the very external temptation of Adam and Christ was different from ours in a further respect. For the Devil had not power by his suggestions to move or disturb their fancy, as he doth in us. Though the Devil cannot force our wills, yet he can make bodily commotions of the fantasy, and so thereby man is the more easily carried away to evil. But neither Christ or Adam had their imagination so disturbed. For although they might understand by phantasms, yet all was at the command of deliberate judgement. A man's imagination was then in his own power: so that those inferior faculties in their operation could not hinder the superior. Whether Adam in the state of integrity would have had dreams, is uncertain; but if he had, learned men conclude, they would always have been good, and not without the present use of reason, as Rivet thinketh (in cap. 3. Genes.) However this is enough for our purpose, to show, that we are tempted to sin in a different way from Adam.  
Hence the fifth Proposition is, That because there is such an internal Insting principle within, a man is carried out to sin, though there be no external temptations by Satan or wicked men. But even as the Devil, who sinned first, had no tempter, but was carried out by his mere freewill to evil: So much more must man, who hath this corrupt principle within him, be carried out to sin, though there be no Devil to tempt us, or wicked men. Hence the Apostle doth in this Text name lust only, as the inward cause, not mentioning Devils or wicked men. But yet it is disputed, That although the lust of a man within, be a sufficient cause and principle to carry a man out to all evil, whether for all that, the Devil also doth not help to the committing of every sin, They question: Whether original lust be the cause only, and that the Devil also doth not excite and stir this up? Some think, because wicked men are said to do, what they see their father the Devil do, and because he is called the tempter, 1 Thess. 3. 4. That therefore, though we sin always of ourselves, yet it is by the instigation of the Devil; but because the Scripture maketh the imagination of man's heart to be only evil, Gen. 8. 21. And because our corruption within, is generally said to be the cause of a man's sin; therefore we cannot say, that the Devil tempteth to every evil action that we do commit, although in some particular heinous sins, as in Judas, and Ananias, and Sapphira, he entered into their hearts, and filled them with his temptations; but at that very time, observe how Peter doth reprove Ananias for letting Satan have such admission into his heart, Acts 5 3. Why hath Satan filled thy heart? So that the Devil doth not compel any man to sin; it will be no excuse to say, Satan tempted me; for this could not be, if thy lust did not consent to him, and entetain him; he throweth his fiery darts, and thy heart is like thatch or straw, that quickly is inflamed.  
The last Proposition is, That the effects of this inherent lust within us, are of two sorts, immediate and mediate. Immediate are those first motions and workings of soul to any evil object, though not consented unto; yea it may be abhorred and humbled for. The mediate effects are lusts consented unto in the heart, and many times externally committed in our lives. For that original sin hath an influence into gross sins, appeareth by David's confession, Psal. 51 when he bewails his birth-pollution in his penitential humiliation, for those foul sins committed by him. But I shall enlarge myself only concerning those sinful motions and stir of the heart unto evil, which though the ungodly man taketh no notice of, yet the constant and perpetual work of a godly man is to conflict with, as appear Rom. 7. They are those perpetual restless workings of his heart inordinately, one way or other, that make his condition so bitter; and therefore it is good to consider what may be said for our information herein.   

¶. 2.  
Of the Motions of the Heart to sin not consented unto, as an immediate Effect of Original Sin.  
THe last Proposition we mentioned, contained a division of the effects of original sin within us, which were either immediate, such as the motions of the heart to sin with the pleasures thereof, not consented unto. Or mediate, which are lusts consented unto, and the external actings of sin thus embraced. I shall only enlarge myself upon the former, and for your information therein, take these considerations.  
First, That these motions to sin may be divided according to the subject they are in. Now the powers of the soul are usually divided into the apprehensive and appetitive; the cognitive and affective; that is, either such as know or understand, or such as are carried out by love and desire. These are the Jachin and Beaz (as it were) the two pillars of the temple of the soul; and respectively to these two, so are the stir of sin within us. In the mind, or knowing part of the soul, the workings of sin are by apprehensions and thoughts; In the affective part, by way of delight and love. And in both these the heart of a godly man is many times sadly exercised. For thoughts, How many vain, idle, foolish ones do arise in his soul, like the sand upon the seashore? The flies and Locusts in Egypt did not more annoy than these do molest and trouble a gracious heart. These thoughts come like so many swarms upon thee before thou hast time to recollect thyself. They are got into the souls closet, before they were ever perceived knocking at the door. Nay these thoughts are not only roving, wand'ring and restless, but sometimes horrid black ones, blasphemous, atheistical, diabolical; which put the soul into an holy trembling, and they know not what to do; they think none like them, no such vile wretches in the world, as they are. Indeed there are blasphemous injections of Satan, such as are suggested to the soul importunately by him, to which the soul giveth no consent, but like the maid in the judicial Law, that was ready to be ravished, cryeth out against them; or as the people, when they heard Rabshakeh rail and blaspheme the God of Israel so horribly, They answered him not a word. Thus the people of God in such temptations give no consent or approbation to them; now these are afflictions not sins; they are sad exercises, but not our corruptions, because they are wholly external, and cast in upon us; as if we were in a room, where we could not get out, hearing men curse and blaspheme; this would torment our souls, but they do not make us guilty. They are compared to the Cup in Benjamen's sack; it was found there, but it was not his fault, it came there without his knowledge and consent. And although they be foul and loathsome to a gracious heart, yet God usually keepeth his people hereby humble and lowly; yea he maketh them more spiritual and fruitful, as the black and noisome dung maketh the field more fertile and fruitful; but I speak not of these. The thoughts we are treating of, are such as arise from our own hearts: for seeing original sin is the seed of all evil, the most erroneous and flagitious that can be; therefore atheistical, blasphemous, lascivious, and other evil thoughts may come out of our own hearts. It is indeed a special part of heavenly skill and wisdom, experimentally to make a difference between what thoughts are our own, and what are merely of diabolical ●●jections, to discover when our own corrupt nature worketh, and when the Devil doth only assault and annoy us: But that is not my business now. It is enough to know, That even from thy own unsanctified heart may arise vain thoughts, blasphemous thoughts. So that thy soul seemeth unto thee, to be not only like a dunghill, but an hell itself. To these evil stir of sin, in the apprehensive part, we may refer our sinful dreams: even for them God might damn us. Austin bewaileth and confesseth his dreams; and yet our understanding and will do not so properly work at that time. The other sort of workings of soul, are such as are by way of love, and desire, when there arise in the heart some motions, and affections to such an object. Our hearts being now wholly destitute of the Image of God, and sin having full dominion over us; no sooner doth any sinful object present itself, but immediately the heart maketh towards it; there is a propensity to embrace it.  
Secondly, These motions that do thus stir in the heart, are either such as they call motus primo primi, or secundo primi, the absolute mere first, or first in a secondary order. There may be difference in the explaining of these; but the sum is this, These motions are either such, which do rise up in our hearts, antecedently to any actings of the reason, or will at all. It was not in our power to repress them, or to prevent them: for original sin in a man doth not lie sluggish and bound up, it is always acting and moving; and the immediate motions or first born of the soul are these first stir of heart, preventing all deliberation and consultation. Such a state indeed Adam was not created in; nothing did rise up in him before his will, and consent: and so it was also with Christ. But since we are plunged into this corrupt condition, sin hath got the whole mastery over us, we are in a Babel and spiritual confusion. Every sinful lust riseth in us before we have time to withstand it; although (if we had time) such is our impotency and corruption now, that we neither can, or will gainsay the torrent of these motions: It is true, the Papists, say, they are no sins, they are matter of exercise to us, but they are not sins if not consented unto. But the Apostle, Rom. 7. doth often call them so, and they are such as are contrary to the Law of God; they are such as make a godly man groan under them, and judge himself miserable thereby; they are such as are to be crucified and mortified, all which show they have the true and proper nature of sin. So that it is a wonder those should deny these indeliberate motions to be sin, who hold original sin to be properly and not equivocally a sin. For, as it is enough to make original sin voluntary, because it is voluntarium voluntate ejus à quo, not in quo est, with the will of Adam, from whence it descendeth, though not with the will of him in which it inhereth; Thus also it may be said of these involuntary motions, they are of the same nature with original sin. For though they be actual, yet flowing necessarily from the mother sin, and being withal a privation of that righteousness, which ought to be in us, they must be called sins, as well as original. And thus far Henricus the Schooleman proceedeth, as Vasquez allegeth him, (Tom. 10. disput. 106.) to say, That these first motions in persons, not baptised are sins, and that they want not such a voluntariness, as is requisite to the nature of sin; partly because of the will of the first parents, and partly, because of the proper will of the man who hath them; not because he doth not hinder these motions, because he cannot always do this; but because he will not by baptism be expiated from original sin, and consequently from the guilt of these sins. This later reason we matter not; the former hath good strength, and is the same in effect with what we say. Oh than that we were rightly considering of these things! Those millions of thoughts and stir of heart, which arise before reason and will are able to do any thing, these are all sins: these are contrary to the holy Law of God: Adam had them not, neither shall the glorified Saints in heaven be in the least manner molested with them. How low and debased must thou be in thy own eyes? For this it is that the godly go bowed down; for this they mourn and pray: these afflict them more than gross loathsome sins do profane men; the mere civil and formal man, the self-righteous and confident man, he knoweth none of these things; he feeleth not this evil impure frame of his heart: this maketh the way of godliness to be such a mystery, such an unknown thing, but to those that are believers indeed, as they have other joys, other comforts then the world knoweth of; so they have other motives of sorrow and humiliation, than the natural man can understand. But as for the first motions of the second sort, they have some imperfect consent and complacency; and therefore acknowledged by Gerson, (Compend. Theol.) to be sins; yea the former kind of motions, though so sudden, are affirmed to be sins (by several Schoolemn upon different reasons) but venial, as they call them. For Henricus held they were mortal; now to us all sins in their own nature are mortal. Therefore all these motions, which arise in the soul, whether first or second, being contrary to the holy Law of God, which requireth pure streams, and also a pure fountain; and also being opposite to the Image of God we were created in, must needs be truly sins: for which we are to humble ourselves, and to pray continually for the mortification of them.  
Thirdly, These motions though they flow from original sin, as the universal cause, yet there are particular causes that do excite and draw them forth. And it is good to observe, how many ways original sin, being awakened doth produce these sinful motions thereof. And  
1. Sometimes they arise from the present sensible object that doth affect us. Every object either of the eye, or ear, or touching, doth presently work upon the soul, not indeed efficiently (as some have thought) but only by way of alluring and enticing: so that it is almost impossible for us, either to hear or see any object, and not have the first motions of the soul, as sudden, so sinful, about them. Oh the miserable depravation of mankind, who hath sin and hell entering into the soul by every sense it hath! there is not any sensible object, but it is a snare to thee, it stirreth up some sinful motion or other, either love, or anger, joy, or fear, and all this before grace can work: Hence the great work of Christianity is inward and spiritual; it is soul-work, to set a watch before eyes, ears, tongue, and all the outward parts of the body, that the soul be not sinfully disquieted. For every object is to our corrupt hearts one way or other, as the forbidden fruit was to Eve: not that God doth forbid us to see or hear such things, but because the soul cannot be excited by those objects and affected with them, but it is in a sinful manner. If then thy head were a fountain of tears, it could not weep enough for the desolation that is upon thee: Thy eye maketh thee sin; thy ear maketh thee sin. Thus thou art compassed about with sin, from evening and morning.  
2. These sudden motions of sin, sometimes arise from the imagination and fancy of a man. And truly, how often do displeasing and sinful imaginations disturb the peace and quiet of thy soul? Is it not thy fancy thou complainest of? how volatique and roving is that? It stayeth no where, it is not fixed in holy duties. It is like a market place, where there is a crowd of people, so that the imagination doth very often help this original lust and sin to bring forth. What a quiet, srene and blessed life should a man live, if his imagination could be kept in an holy fixed frame, if he could bid it go, and it goeth, do this, and it did it?  
3. The perturbation of the body by distempers, that many times causeth this original sin to be working in us: Though the body be corporeal, and the soul a spirit, and so cannot act physically upon it; yet because they are both the essential parts of a man immediately united together, there is by sympathy an acting and affecting of one another, especially the body being instrumental to the soul in many operations: Hence it is when that is disturbed and indisposed, the soul also is hindered in its operations, and therefore from the distemper of the body we are easily moved to anger, to sorrow, to fear, to lusts: So that the motions of the soul are many times according to the motions of the body, as Gerson instanceth (Compend. Theol.) in a simile, which he saith some use concerning the water, when the Sunne-beams are upon it, as the water moveth or danceth up and down, so do the Sunne-beams which are upon the water. Thus as the body is in any commotion, so the soul which is more immediately united to the body, than the beams of the Sun are to the water, doth work according as it finds this instrument disposed.  
Fourthly, This original lust is often stirred up to entice us by the sensitive appetite, by the passions and affections that are in us. This we told you some did limit lust to in the Text, but very unsoundly, yet it cannot be denied, but because the affectionate part of a man is so prevalent and operative, that very often sin is committed here, even without the consent of the will. These affections do suddenly transport us, and we can no more command them to be quiet, than we are able to compose the waves of the Sea. Now though we would withstand and gainsay them, yet they are our sins for all that, as we see Paul sadly complaining herein, Rom. 7. Austin delighteth (De Trinit. lib. 13.) to express our manner of sinning by allusion to the first sin, When any object doth present itself, to allure and affect us, than the Serpent (saith he) showeth us the forbidden fruit: When the sensitive appetite of a man is drawn out to consent unto it, than Eve doth eat of this forbidden fruit; when the rational part of the soul is enticed likewise to consent to this sin, than Eve giveth of this fruit to Adam, and he eateth. Thus Reason is like Adam, Eve like the sensitive part; and as Eve, when she did eat the forbidden fruit alone, did thereby grow mortal, and would have died, though Adam had not consented to eat: Thus the affectionate part of a man carrying us away to sin, though the superior part of the soul will not agree thereunto, yet this maketh us to be in a state of damnation. This maketh the action to be damnable.  
Lastly, When none of these ways do stir up original sin, than the thoughts and apprehensions of a man in the intellectual part they may. And indeed the former provoking causes were most conspicuous in gross and carnal sins; but this is influential in spiritual sins; from the mind come vain thoughts, ambitious, proud, malicious thoughts; from the mind arise blasphemous, atheistical, and unbelieving thoughts. Thus you see how poor and wretched man is become in his soul, as Laezarus was in his body, all over with ulcers and sores, no place is free from sin: Oh that God would deliver us from our blindness of mind, from our self-fulness, whereby we are so apt to fall in love with ourselves, so as to think we want nothing, when we are without God, without Christ, without the Image of God, without all holiness and peace within, either of soul or body! How should it pity thee to see this glorious building thus lying in its own ruins and rubbish? Now from all these particulars thus joined together, you may observe how sin carrieth us away in a pleasing enticing manner. So that although we cannot but sin, yet this is very delightsome and satisfactory; insomuch that man is drawn aside to sin, as he said, — Trahit sua quemque voluptas. And this is more to be observed, because the adversaries do so tragically exclaim against us, in affirming, that we lie under a necessity of sinning, we cannot but sin. Why then say they, Why should God damn us for sinning, any more than for being thirsty or hungry, which do necessarily affect us? But the Answer is twofold:  
1. This necessity of sinning is voluntarily contracted, and brought upon us; it is not as hunger or thirst, which were necessary properties of man at his Creation, though without that grief and pain, which now we feel. And  
2. This necessity is also voluntary and pleasing, it seizeth upon the mind, will, affections, and the whole man; and therefore as we cannot help it, so neither will we help it. We love and delight to eat this poison.  
Lastly, There are these three degrees, whereby it's said, Lust cometh to be accomplished: Though some differ in their expressions herein.  
The first is Suggestion, and that is when any lust doth begin to arise in the soul: This is very imperceptible and undiscerned, but by those who are exact in the spiritual exercises of their soul. It is true, some say this word Suggestion is not proper, because that doth properly come from without, the Devil, or the world; but this is internal, arising of ourselves. But we need not strive about words.  
The second is Delight, From this motion the soul presently findeth some secret pleasure, and accordingly thinketh of it with delight, receiveth it with delight.  
Lastly, There is the consent unto these, to will them, to be joined to them. And thus when sin hath made this progress, a man is an adulterer, a murderer before God, though not actually done in the eyes of men, as our Saviour witnesseth, Matth. 5. 28. for many do consent to sin within their heart, which yet do not consent to the outward acting of it; sometimes because of the shame that it will bring; sometimes because of the punishment that it doth deserve, or for some unworthy respect, or other not because they fear and love God, not because they desire a pure, holy heart, as well as an unspotted life. And truly this is a good discovery of uprightness of our hearts, when we dare not own sin in our thoughts, when the we dare not respect iniquity in our hearts, when we labour to keep a pure soul, as well as a pure body.   

¶▪ 3.  
More Propositions concerning evil Thoughts and Motions that arise continually from the heart, as the Immediate Effect of Original Sin: Showing how many ways the Soul may become guilty of sin about them.  
WE are now to finish this Discourse about that Immediate Effect of original sin, in causing evil thoughts and motions to arise continually from the heart, as vapours do constantly from the earth; and as they in their first ascension are imperceptible, till they come to be congealed into clouds, which are plainly visible: Thus all sin, while it is but in these motions and stir of the heart is difficulty discerned; but when it cometh to be form by express consent, and accomplished in outward practice, than it is gross and palpable. But to proceed in more Propositions.  
First, These motions and stir of heart, they are either sudden and transitory, 〈◊〉 abiding and mansory in the soul. Sometimes these sinful stir of the heart are like a sudden whirlwind in the soul that presently vanisheth, though they be very troublesome for the time; or they come like a flash of lightning and thunder, which though terrible, yet is but of short continuance; now although they make no longer abode in our soul, yet they pollute and defile it. We are not to give place to them, no not for an hour, as Paul would not to the false brethren, Gal. 2. 5. but we are with holy zeal and indignation to thrust them out, and bolt the doors upon them, as they did to Thamar. Thus in the very twinkling of an eye, if we do not watchfully attend thereunto, we may destroy our own souls over and over again. That is a profane speech to say, Thoughts are free; no, God hath laid an holy command upon our very thoughts, and the first motions and stir of our hearts, that nothing should arise there, but what is agreeable to God's holy Word. When water is in a pure glass, though it be moved and shaken often, yet no noisome thing ariseth thereby; but if in a soul one, than the more it is stirred, the more filthy are the bubbles thereof. Thus in man, while enjoying the Image of God, whatsoever did move or stir his heart, it was altogether holy and pure; but since man is thus corrupted, there cannot be any motions of his soul, but they are wholly defiled and sinful one way or other.  
Secondly, These mansory thoughts, which the Schoolmen call morosae, because they do morari abide some time in the soul, they are likewise divided, for they are so continning in us, either morâ temporis, or morâ consensus, as they express it. (Gerson Compend. Theol.) The continuance of time is, when they may for a long while infect, solicit and annoy us, but yet we strive and gainsay; We do by no means give our consent thereunto, as Joseph's Mistress did often importune him, yet all that while, he kept up the fear of God, and would not sin in that way against him. So that although the people of God may be followed from week to week with loathsome and perplexing thoughts; yet because they cry unto God, they go and pray to him, as Hezekiah did upon Rabshakehs railing and blaspheming of God, they are not to be discouraged: Thou hast not betrayed thy strength to these dalilah's all the while: Yea, from these spiritual exercises and conflicts, thou wilt increase thy glory. Hereby thou hast an opportunity to discover thy faith, thyself emptiness, and to get heavenly skill and compassion, whereby thou art able to succour those that are in the like manner tempted. But then  
2. There are thoughts that are continuing morâ consensus, and these are far more dangerous and damnable than the former; for if sinful thoughts and motions arise in thy soul, though they are but for a very short time; yet if thou hast yielded to them, than thy soul hath committed fornication. Consensisti, said Austin, concubuisti in cord tuo; so that the consent to them is far more dangerous than the length of time, they may afflict thee in. Any sinful motion consented unto, though it be but for a moment, is more destructive, than such as follow thee from day to day, yea it may be from year to year, but thou givest no entertainment to them. This is good for the practical Christian to observe, it is the long time that troubleth them: Oh (say they) ever since God hath first wrought upon my soul, I have been exercised with these thoughts, such dreadful suggestions, and to this day I am not yet delivered from them! Be of good comfort, though it be grievous to thee to feel such things in thy soul, yet because withstood, they shall not be imputed to thee. Those that have the like temptations, but for an hour, and embracing of them, have more offended God, and endangered their own souls.  
Propos. 3. It is good to take notice, how many ways the soul may become guilty of sin about these thoughts and motions within us. A truth ●●●deed it is) that no natural man, no civil or formal man doth understand, or can be affected with: Can a blind man that doth not behold the Sun, see the atoms in the Sunbeams? They who are not affected or grieved about great and actual sins, will they find these inward motions to be burden? If they can swallow a Camel, will they not a mote?  
1. Therefore we come to sin by these motions and thoughts of soul, by the very being of them there. The very having of them there is contrary to the Image of God we were first created in: As in Heaven there is no unclean thing that can enter; so where the Image of God is full and complete, the least vain thought, the least sinful stirring can no more consist with it, than darkness with light: or as at the first creation we could not have found one weed or thistle on the ground, but these came by the curse for sin; so at first in man's soul there would not have appeared the least irregular and inordinate motion of the heart, not one thought would have been out of its place: Adam was God's book coming immediately from him, wherein no errata could be found; but now in stead of wheat come up cockles. Now what ever we think, we imagine, we move to all, doth become sin unto us. Oh then let the godly soul mourn and humble itself, because such motions are there, as you see Paul doth, Rom. 7. Let it not be thought that thou art freed from all sin, because thou dost withstand them, thou dost not own them: For although this will keep them from being imputed unto thee, yet in themselves they are sins, they are damnable; God might throw thee into hell for the mere having of them; God might justly say, I sowed good seed in thy soul, but how come these tares there? These thoughts, these motions are none of my planting, I created them not: Therefore the very having of them in thy soul, is a sin against God, though never expressed in action; and the reason hereof is from the exact spirituality of the Law of God: There is this great difference between God and all political Lawgiver; these later forbid only the external action, they do not prohibit the inward will or desire: What Lawgiver amongst men was ever so absurd as to say, you shall not cover or desire such a thing? But if men do outwardly offend, than they are obnoxious to punishment. But it is otherwise with God in his Laws, who is the Father of Spirits, and searcheth our hearts, therefore his Law doth principally reach to the heart, to make that a good treasure, to have the tree first good, and then to make the fruit answerable thereunto.  
2. We offend against God not only by having of these motions stirring in us, but much more when they delight us, when we find a complacency and sweetness in the thinking of them, when they affect us so, that we roll them like honey under the tongue. And truly in this respect the godly soul is even amazed and astonished to see how vile it is, and how abominable: For what innumerable, pleasing, delightsome motions do arise in thy soul all the day long, either about unlawful objects, or if lawful in an inordinate and sinful manner? Are not these more than the hairs of thy head in number? Now concerning these delightful pleasing motions of the soul in a sinful way, observe these Rules,  
1. That a man may be carried out in these delightful objects, either by a mere affection of complacency and pleasure, or by an efficacious act, and purpose of the will to accomplish such a sin, as in uncleanness. The corrupt heart may delight itself in lascivious apprehensions, and defile itself exceedingly in that way, but yet have no efficacious will to commit the sin; yea (as we told you) would not for a world commit it, either for shame, or for punishment, or some other respects: For sin hath then got strong power over us; and we are left by God, when we are boldly carried on to commit such lewdness. It is therefore necessary for the spiritual and heart-Christian, to observe the former as well as the later. Do there not arise contemplative delightsome thoughts about sinful objects? Are they not rolled up and down in thy heart, though thou hast no purpose to effect them? Oh be ashamed and blush to have such an impure soul! Is this soul fit for communion with God? Is this the temple of the holy Ghost?  
Rule 2. The object of these delighting, pleasing motions, may either be the sins themselves desired and inclined after; or, They may be the mere thoughts and apprehensions of them. For the soul being a spiritual substance, hath power to reflect upon its own acts and operations, to know it knoweth, to think what it thinketh: And thereupon, because as Aquinas saith, Delectatio sequitur operationem, Delight followeth operation; we may take great pleasure in our thoughts, and even be drunken with delight therein. This is especially to be seen in heretical and erroneous persons: Men who are proud of their opinions, their notions, their own conceptions and inventions; What infinite pleasure and content do such men take in the thoughts, about their, own thoughts, and apprehensions? More sometimes then the greatest Monarches can do in their earthly greatness. It behoveth therefore men of parts and gifts, men of learning and extraordinary activity of wit to take heed of lust within, carrying them out to pride and delight in their own selves.  
Rule 3. These motions of delight and pleasure in the soul, are of a large extent. We are not to limit them only to bodily lusts, or ambitious desires, for as large as the command of God is, so large is this way of delightsome motions in the soul by contrariety thereunto. As the Law of God is divided into two Tables, and therein are required all the duties we own to God and man: So likewise hereby are forbidden all the pleasing lusts and thoughts of the soul which oppose these duties. And if a man be a searcher of his own heart, he cannot but take notice, how often these sinful motions of his soul, sometimes empty themselves in reference to God, and sometimes towards our neighbour. Towards God, and thus we have delightful motions in our own self-trusting and confidence in the creature; we love and rejoice in humane comforts to the excluding and shutting out of God himself, especially in holy duties, in the observance of his own day and Ordinances; How many pleasing distracting and wand'ring motions do then seize upon us, so that commonly we never find ourselves more molested by them, than when we are in a most heavenly and holy manner to approach unto him? And for the duties towards our Neighbour, there arise many pleasing evil motions of soul, to envy at his good, to be glad at the evil which befalleth him, to have uncharitable and suspicious thoughts towards him. Thus where ever any actual sin may be committed either against God or man, there may and do pleasing and delightful thoughts arise before, and prepare the way for them.  
Lastly, Cajetan giveth a good Rule (Summula Tit. Delectatio.) concerning these motions of delight within us, that in them we are to consider the Occasion, the Liberty, and the Intention about them. The occasion: Thus if we do put ourselves into such companies, go to see such sights, read such books, hear such unsavoury discourse, as may stir up our hearts to these sinful motions, than our sin is the greater, and we shall be found the more guilty before God. Such is our corrupt nature, that we need not add oil to that fire within us: Even in lawful and just duties, yea in our most holy and heavenly performances, these sinful motions arise to disturb and distract our souls, as if mens did come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Moon, as some affirm, because of the divers shapes and vicissitude it is often put into. We ought therefore to be far from adding fuel to this fire, by going to unlawful sights, to wicked companions, thereby to provoke that corruption within us.  
Again, We are to consider what Liberty and power we have to subdue them and repress them; some rise more suddenly than others, and some again appear so, that we have time to consider of the danger of them, the damnable nature of them. Now the more time we have to deliberate and to consider about the sinfulness and wickedness of them, how much God is offended, how loathsome and abominable they are in his eyes, and yet we suffer them to lodge there, the greater is our condemnation.  
Lastly, The Intention and end of such thoughts is to be considered; for always cogitatio mali, is not mala cogitatio, the thought of evil is not an evil thought. When men think of sin to repent of it, to detest it, to reform it, sin is in their mind then; but because there are no delightful motions to it, therefore it is not evil: So if a Minister preach against adultery, or any other sin, he cannot but think of the nature of it, and what it is; yet because his intention in thinking of it is to make men abhor and leave it, therefore it is good and lawful: So that mere thoughts about sin are not always sin, but when accompanied with some affections and inclinations thereunto. Only it is good to inform you, That such is our deceitfulness of heart, that many times we think it lawful to rejoice and delight in some profit and emolument that may come by another man's sin, or some evil upon him, when indeed we are glad of the sin, or evil itself. If a man by telling a lie should save thy estate, or life, How hard is it not to delight in the sin, because thou hast profit by it? Thus unnatural children may rejoice in the death of their parents, whereby they come to inherit their estates, and yet please themselves that they not rejoice in their death, but the profit that cometh thereby to them. There are many practical instances in this case, and therefore we must look our hearts do not deceive us therein. For it is very difficult to have any advantage by another man's sin or evil, and not to have a secret and tacit will thereof. And thus much for the Rules about delightful motions to sin.  
We proceed to a third particular, whereby we may sin against God by these motions of sin within us, and that is, When we are careless and negligent about them, they trouble us not, they grieve us not. How many are there that regard the thoughts and motions of their soul, no more than the fowls that fly over their heads? It argueth an unregenerate heart, an heart not acquainted with the power of godliness, that doth not mourn and grieve under them. How greatly was the Apostle Paul, Rom. 7. afflicted by them? This made him long for Christ and Heaven, where he should be annoyed with them no more. This negligence about them, is that which maketh thee also careless to repress and conquer them. They may lodge whole days and nights in thy soul, and thou never seekest to expel them out. Thus thy heart is like the sluggards field full of briars and thorns. Oh that God would give you seeing eyes and tender hearts! then you would find that even an hair hath its shadow, even the least motion to sin hath its sting and bitterness with it; and above all sinful motions, look to those that arise in thee, because good things are urged and commanded to thee. For this is the desperate incurable evil our souls, that good things stir up sinful lusts within us, not indeed properly and directly, but occasionally and by accident. Thus the Apostle bewaileth the motions of lusts within him from this account, Rom. 7. 8. Sin taking occasion by the commandment wrought all manner of concupiscence within him. Thus the good and spiritual Law made him more carnal and sinful. And what is more often then to have powerful preaching, godly and wholesome reproofs stir up the evil motions of men against them. Thus the more remedies are applied to us, the more corrupt we grow. We might be voluminous in this soul-searching point, but we must conclude.  
Let the Use be, Seeing that a man is thus tempted from his own lust within him, we cannot lay the cause on the Devil himself, though he be a Tempter; then it's our duty to look to what is within: Those embers within us will quickly set all on fire. Say not, this or that moved me, blame not this or that estate, but thy corrupt lust within. This is as Luther said (in Genes. Chap. 13.) to be like the fool that stood in the Sun bowed down, and then complained his shadow was crooked. It is not thy riches, nor thy poverty, not thy health or sickness, no condition or temptation whatsoever; but the true proper cause is this maternal lust, which lieth in our bosoms. How little is this truth attendeth unto? with the Pharisees, we more regard to cleanse the outside, than the inside, Mat. 23. 25. The mistake herein brought those many rigid and ausiere disciplinary ways in Popery, as if from the externals we must cure the heart, and not by curing the heart thereby cleanse the outwards. The Franciscan will not so much as touch silver. The Carthusians will not eat a bit of flesh, though their lives depend upon it: What folly is this? Meat and money are the good creatures of God; if we do abuse them, they are not to be blamed, but our corrupt lusts within. If a whorish woman wear gold and precious stones to allure others, they are in themselves good, though she abuse them to an ill end: And thus all the comforts and mercies we enjoy are God's good gifts, and it is not the actual abdication of the use of them, but the mortifying of our lust within that will make us please God.     

CHAP. III.  
Of the Combat between the Flesh and the Spirit, as the Effect of Original Sin, so that the Godliest man cannot do any holy Duty perfectly in this life.  

SECT. I.  
The Text explained and vindicated from corrupt Interpretations.  GAL. 5. 17. For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary one to the other, so that ye cannot do the things that ye would. 
THe Apostle in the verses before admonished them about the use of their liberty, that it should not be turned into licentiousness, but that they make love the Rule thereof. For though in respect of the right of my Christian liberty, my conscience is to regard none but God, yet the use and exercise of it must be regulated by love and prudence, according as the edification of our brother doth require.  
As a remedy therefore to refrain from all excess therein, he giveth us an excellent precept, with an emphatical Introduction thereunto, [This I say then] that is, This is the sum, the main, the all in all in these cases.  
Then you have the Antidote itself, Walk in the Spirit. The only way to prevent all those importunate temptations of the flesh, is to give up yourselves to the Spirit, to obtain the direction and illumination thereof, as also the inclination and powerful operation of it, whereby we may be established in that which is good, To know what is good, and then to be enabled to do it, which if done, he declareth the blessed effect and issue thereof, Ye shall not fulfil the lust of the flesh. Some (as Beza) readeth this imperatively, because of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the Text he instanceth in is not parallel to this. And Grotius bringeth in several places, where this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relateth to the future. This then is the happy issue of a man, who keepeth wholly to the Spirit of God enlightening and working by the Word, that he shall get dominion over the lusts of the flesh, He shall not fulfil them: He doth not say, he shall not have them, he shall not feel, and perceive them working in him, for that cannot be in this life; only he shall not fulfil them, which is the same as to walk in the flesh, and to mind the things of the flesh, which those that live in the Spirit, and walk in the Spirit cannot do.  
In the next place, The Apostle giveth a reason, why they are thus to give themselves up to the Spirit, else the flesh will quickly prevail, and that is from the contrary nature and inclinations of these two, expressed in that Proposition, The flesh lusteth against the Spirit, and the Spirit against the flesh. By flesh and spirit we are not to understand the body and the soul, nor the spiritual sense and literal sense of the Scripture, as Origen most absurdly; nor as many Papists and others, the rational part, and the sensitive, as if the Apostle were here speaking no more than Aristotle doth about his incontinent person, as distinct from an intemperant one. Therefore that is too frigid and dilute of the late Annatator on this place, in his paraphrase, as if the opposition were between the carnal and rational wills, between the carnal and rational part of a man instructed out of the Gospel, for this ariseth to no more than that ethical and moral conflict, which Heathen Philosophers describe; whereas the Apostle is here speaking of that which the godly find in themselves, and that from the two contrary principles of the flesh and spirit within them.  
Neither are we to understand this with the Remonstrants, as if the Apostle spoke in the general, or Idea only, making the sense to be no more, than the flesh of a man, opposeth the Spirit of God, putring itself forth in the powerful preaching of the Word; for the context maketh it evident, that he speaketh of this opposition, as it is in the subject, by which no godly man can do the things that are holy with that perfection, as he desireth.  
Lastly, Neither are we to understand this of persons, as if the Apostle meant the carnal man, and the spiritual man, as Isaacl did Isaac, will always oppose one another: For it is clear, he speaketh of two principles within us, the one whereof is flesh, that is, our whole man so far as it is unregenerate, the mind and the will as well as the affections; (for by sin incarnavimus animas nostras, as the Ancient said, our souls are become flesh,) and the whole man so far as he is regenerate: For this in several respects, a godly man is both flesh and Spirit.  
This contrariety in their nature is declared by the effect thereof, They lust one against another: He doth not say, they work one against another, though that be true; but the Apostle would direct us to the head and spring of all outward evil or good, and that is the desire within.  
In the next place, the Apostle amplifieth this contrary motion between the flesh and the Spirit from the nature of them; They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, immediately set one against another, even as darkness and light, as fire and water. Now although it be a Rule, That contraries do expel each other; yet it is also another Rule, That contraries while they are in pugnâ, in fight with one another, they may be together, as also in remiss degrees: And thus it is with the godly, the flesh and the Spirit are always in conflict; These are the twins in the womb, that by their opposition make the godly mourn, and long for Heaven, where the flesh shall be wholly overcome.  
Lastly, Here is the consequent and issue of this Combat, So that the things ye would not, those ye do; which words are subject to many interpretations: Some say, they are only to be interpreted as the end to which these contrary principles do incline, not that they do denote the event. By the flesh we are carried out to this end, not to do the good things we would do; yet this event doth not always at least follow, because God's Spirit worketh in us both to will and to do; This exposition they are the more confirmed in, because in the Greek it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which would denote the event, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This seemeth to have no great strength, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken eventually sometimes. But then if so, still there is a difference among▪ Interpreters: Some understand it of the good will only, as if the meaning were those good things you would do, the flesh doth hinder and retard you therein. Grotius with others that follow him, understand it of the evil will, in this manner, The Spirit lusteth against the flesh, so that those evil things, which otherwise you would do, if the flesh did prevail in you, now ye cannot do. And the late Writer (Vnum Necessarium, cap. 7. pag. 482.) is so peremptory for this Exposition, That (he saith) we cannot make it sense else with what had gone before: (being beholding to Arminius for this Argument) For the Apostle bid us, Walk in the Spirit, so we should not fulfil the lusts of the flesh; and this is the reason, Because the Spirit lusteth against the flesh, and so we cannot do what that would have us; whereas if by the flesh we were hindered from what the Spirit would have us do, this would directly contradict what he had said before.  
But to answer this, Some read all the former verse by a parenthesis, and make this clause to belong to the precept, vers. 16. Walk in the Spirit, and ye shall not fulfil the lusts of the flesh, so that ye cannot do those things, which the flesh would incline you unto: But this seemeth too much forced. Though therefore we understand it of the good will, as well as the bad, yet the sense runneth smoothly; neither is this brought as a reason of the later part, You shall not fulfil the lusts of the flesh, for so it would have some apparent contradiction, but of the duty commanded, why they should walk in the Spirit. For if they do not, such is the contrariety of the flesh to every thing that is spiritual, that if yielded unto, it will carry you away to act those lusts, which otherwise you would not do, and so the connexion is very harmonious. But for my part, I think this must be understood generally, both of the good will, and bad also. For the Apostle having named two contrary principles, and their lustings one to another, there is no reason to limit it to one; but that we understand it thus, That even in had things a godly man is not carried out with the full command of the flesh, but the Spirit of God doth in a great measure check and prohibit it. And also in good things, though the Spirit of God doth enlighten and enlarge the soul, yet the flesh doth something retard, and by its opposition, causeth that we cannot do holy things with that fullness, purity and perfection as we would do.  
Thus you have this noble Text explained, which will afford excellent practical matter, concerning that property of original sin, that it remaineth in some measure even in the most holy, and that therefore there is no perfection in this life. None is all spirit without any flesh at all in them. Therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text may have its emphasis, The same things ye cannot do, that ye would. For what godly man doth not feel, that it is not the same prayer, the same faith, the same repentance he desired? The duty like Jeremiah's vessel cometh to be marred upon the wheel in the very doing; so much deadness, distraction, lukewarmness and senslesness of spirit appeareth, that he wondereth to see how different the duty exercised is from the desire and purpose in his soul. From the words thus declared observe,  
That original sin remaineth in every man, though never so godly in some measure, whereby there is a combat between the flesh and the Spirit, so that we cannot do any holy duty perfectly in this life. I limit my Discourse only to the good will in the Text, not the bad, because that is most homogeneous with my subject. And besides, The Pelagians calumniated this Doctrine of original sin, as a discouragement unto holiness, and that hereby perfection could never be attained, because this sin is said to have some being and working in the most holy, though it have not dominion. It is from original sin, that the most holy men find a combat within them more or less; that always in this life they find a need both of pardon of sin, and of the righteousness of Christ, which if any deny, as the Pelagians did, we will not believe them with Austin, in that they say, but attribute it to their arrogancy and hypocrisy, pretending more holiness to the world than they have, for their self-advantage, or else to their stupidity and senslesness, not feeling what doth indeed annoy and oppose the Spirit of God; and truly they who have not the Spirit of God abiding in them, How can they discern of such a combat? That moral conflict which Aristotle speaketh of in the incontinent person, he may perceive within himself, but this of the Spirit and the flesh, He cannot know, because it is spiritually discerned.   

SECT. II.  
Several Propositions clearing the truth about the Combat between the Flesh and Spirit in a godly man.  

¶. 1.  
The Difference between Original and Actual Sinne.  
THe only way to comprehend the latitude of this excellent truth about the Conflict between flesh and spirit in the true believer, because of original sin still adhering to him, is to lay down several Propositions, wherein we may at the same time assert truth, and obviate some error.  
First, Original sin doth greatly differ from actual sin in this particular, that when an actual sin is committed, there remaineth no more but the guilt of it, which upon repentance by justification is wholly removed away, and thus an actual sin is as if it had never been; but in original sin, although the guilt of it be taken away, yet the nature of it abideth still, though not with such dominion as formerly it did. It is true the Schoolmen, except Biel and some others, say, actual sins leave a macula, a blot or defilement upon the soul, as well as a reatus, or guilt; and what this macula is, they are different in their explication of: but we must necessarily grant, that every actual sin doth defile the soul, depriving it either of the beauty it hath, or aught to have, but yet still the act of sin is passed away, whereas in original sin, the sin itself doth still continue, by which it is, that though to those who are in Christ, there is no actual condemnation, yet there is that which is damnable in them; insomuch as without Christ there is a woe to their most holy and praiseworthy actions. It is true, the Papists and others look upon this as nonsense, or a contradiction, that sin should be in a man, and not make him guilty; as if actual condemnation might not be separated from sin, though indeed the desert of condemnation cannot. It cannot be but wheresoever sin is it doth deserve hell, it hath enough in it to provoke God to wrath, but yet when humbled for and withstood, then through the blood of Christ, this actual guilt, though not the potential one, is taken away. Yea original sin doth not only differ from actual sin, but also habitual, because though habitual sins do abide in a man, yet when a man is regenerated, and made a new creature, all the habits of sin are expelled; for if the habits of sin and grace should abide together, than a man might at the same time be holy and unholy, the son of God, and the son of the Devil, seeing our denomination is from the habits that are within us; therefore that cannot be. But though in our Regeneration the habits of sin are removed, yet it is not so with original corruption, that is not an acquired, but an innate habit of sinning within us. Thus our original corruption is far more pertinaciously cleaving unto us, than any habits or customs of sin can be, though of never so long continuance.   

¶. 2.  
IN the second place, That is a false position which the Remonstrants have (Exam. Censurae cap. 11. pag. 128.) that the difficulty which new converts have to leave their former lusts, doth arise chiefly from their former custom and exercise in ways of impiety, not from original sin. For they distinguish of godly men such as are incipients, new beginners, that are but newly converted unto Christ, and these they say have a great conflict within them, they have much ado to leave their former lusts and impieties they have been accustomed unto: and then there are the Adulti, such who are proficients, and grown up; now these they say may arise to such a measure of holiness, as to be without any conflict at all between flesh and spirit, or to feel it very rarely: but that is directly to contradict this Text, which speaketh it universally of all that have the Spirit of God in them while in this life, they do meet with opposition not only from the devil without, but the flesh within: Therefore they would elude this Text, as if it did not mean an actual reluctancy or lusting against one another, but only potential, that it is the nature of the flesh and Spirit thus to oppose one another, for this is say they against the nature of habits, seeing it is the property of habits to make the will readily and willingly will and do those things, which formerly were grievous and troublesome, but the Scripture speaketh of the actual reluctancy; it doth not say it may or it can, but it doth lust; and as for habits, though we grant when these supernatural habits of grace are infused into the soul, we are carried out with readiness, delight, and willingness in those holy duties which formerly were tedious and grievous unto us; yet because neither the habits of grace are perfect within us, nor the acts that flow from them, therefore it is that there is a mixture of our dross with the spirits gold. For although the habits of grace are immediately inspired or infused from God, and so as they come from him are perfect; yet because that is a true rule, Quicquid recipitur, recipitur ad modum recipientis; whatsoever is received, is received according to the capacity and qualification of the subject: Hence it is, that these habits of grace are imperfect as received and seated in us; and whereas again they reply, that suppose this Text be understood of actual reluctancy, yet it is not generally to be extended to all, but limited to the Galathians, who were but new converts, but beginners, and therefore had this fight within them; that is also false: The Apostle saith the flesh lusteth against the Spirit, and the Spirit against the flesh in the general: It is an universal Proposition, neither is it any more to be limited to the Galathians, than the duty enjoined, which is to walk in the Spirit; so that as the duty belongeth to every godly man, the reason likewise must, and therefore the Apostle doth not say, the flesh lusteth against the Spirit in you, (they put (in vobis) into the Text) but speaketh universally of all that have the Spirit of God: Besides this Text opposeth them, for grant these Galathians were new converts, yet the cause of the combat within them, is not attributed to their former custom of impiety as they would have it, but to the flesh, which is original sin within them, when therefore a man is truly converted, that difficulty to leave his former lusts doth not arise because the habits of sin do still abide in him, but because original sin is still living in us; and therefore according to the greater or lesser measure of grace healing and sanctifying of us, so we find the greater opposition in parting with the sins we formerly committed.   

¶. 3.  
WE are to lay it down for a certain foundation to build upon (as hath formerly been delivered) That this spiritual conflict was not in the state of integrity. Adam before his fall could not find such a rebellion in him; for if so, this would greatly have interrupted all his blessedness; and withal such a duel within him, and that necessarily flowing from his creation, would have redounded to the great dishonour of God his Maker. Now the Adversaries of original sin, whether Papists, Remonstrants or Socinians, who do usually traduce the orthodox Doctrine about it, as if horribly injurious to God, do in this particular far transcend all such supposed reflections, either upon the justice or mercy of God. For they do boldly affirm, That by the very natural constitution of man, there is a necessary conflict between the rational and sensitive part; only say the Papists, original righteousness (which the Socinian derideth as much as original sin) did keep down this repugnancy, so that Adam had not any actual rebellion within, though it was there potentially and radically. Thus Soto (though Stapleton fluctuateth, and seemeth to be his Adversary therein) expressly affirmeth (Lib. de Naturâ & Gratiâ, c. 3.) that the conflict mentioned by the Apostle, Gal. 5. 17. is Homini â naturâ ingenita, inbred in the very nature of a man, which he would prove from a philosophical Discourse out of Aristotle, who divideth man into two parts: his rational and sensitive, adding that the sensitive part obeyeth the rational, not despotically, as servants who have no right of their own do to their masters (for so the members of the body only do serve the mind) but politically and civilly, as a Citizen doth his Prince, in whose power it is to disobey. But as Aristotle knew nothing of man's creation, or the Image of God put upon him, nor of his fall, and the utter depravation of man's soul thereby, so it would be absurd to run to his darkness to fetch light about these things. Hence also it is, that the same Author (Cap. 13.) in another place, compareth man fallen with man standing to some weighty piece, that hangeth on high, but is hindered that it cannot fall; and the same piece, when the impediment is removed. For as such a piece of timber had the same proneness to fall to the ground, while it was hindered, as when the obstacle was removed, only it did not actually fall: Thus man abiding in his state of integrity had this principle within, to carry him more affectionately to sensible things then spiritual; only original righteousness did stop and hinder the actual motions thereof. It is true, that all Papists do not assert this repugnancy from our primitive constitution: For Cajetan upon the place doth note truly, Sermo est, etc. saith he. The speech is of the flesh, as infected with original sin, for thence the flesh lusteth against the Spirit, not from the primary Creation. Yea their admired Thomas a Kempis, (Pag. 77.) for his practical devotion, confesseth that Adam in the state of innocency had not this conflict. And no wonder that Papists thus dogmatise, when Arminius, who useth to be very wary, being he was the first that was to broach those dangerous errors, the Devil delighting to use a Serpent, not an Ass, because he was more subtle than other beasts of the field, yet asserteth that the inclination to sin was in Adam before his fall, Licet non ita vehemens & inordinata ut nunc est, although not so vehement and inordinate as now it is. It is true, the whole Paragraph is put by way of question, but in the procedure thereof, this is spoken affirmatively, (Articul. perpendendi, cap. de peccato originis.) And with the Socinians nothing is more ordinary then to affirm such a rebellion in man, and that so peremptorily, that from this they conclude, Adam did sin, it was from his concupiscence that he did break the Law of God; Yea some are not afraid to attribute this repugnancy and conflict to Christ, as if when he prayed, Father, if it be possible let this Cup pass away, that this came from the Agony between the rational, and sensitive part within him. It is wonder that these do not also hold, that it will continue in Heaven also: so that as long as man hath a soul and a body, this opposition cannot be removed; but surely the naming of this to tender hearts and ears is confutation enough. For is not this truly and properly to make God the Author of sin, that he put a rebellious thorn in our sides at first, and that because we are his creatures, made of a soul and a body, therefore we must necessarily be divided within ourselves. Thus those who charge original sin with Manichism do herein exceed the Manichees themselves; for they attribute this evil in a man to an evil principle; but these make the good and holy God to be the Author of this rebellion. Neither is it any evasion to say, This rebellion of the sensitive part is no sin, unless it be consented unto; for it is such which is contrary to the Law of God, it is to be resisted and fought against. And certainly that demonstrateth the evil nature thereof. Luther indeed speaks of a Franciscan, which maketh this concupiscence to be a natural good in a man, as it is in the fire to burn, or the Sun to shine: But certainly such qualities or actions are not to be resisted, or fought against, as these are; How can that be good, which is confessed to be a sin, if consented unto?   

¶. 4.  
When we say the flesh and the Spirit do thus conflict with one another, 
Prop. 4.  you must not understand it of them as two naked bare qualities in a man, but as actuated and quickened from without. For the gracious habit in a man, is not able to act and put itself forth vigorously without the Spirit of God exciting and quickening of it. And although inherent sin of itself be active and vigorous, yet the Devil also he continually is tempting and blowing upon this fire to make it flame the more impetuously: So that we are not to look upon these simply as in themselves, but as subservient to the Spirit of God, and the Devil. The Spirit of God by grace in the heart doth promote the Kingdom of God, and the Devil by suggestions, doth advance the kingdom of Satan in our hearts: So that grace and sin are like the Deputies and Vicegerents in our souls to those Champions that are without us. Now because the Spirit of God is stronger, and above the Devil, therefore it is that the flesh shall at last surely be conquered. Nay, if the godly at any time fail, if sin at any time overcome, it is not because the Spirit of God could not overcome it, but because he is a free agent, and communicateth his assistance more or less, as he pleaseth; only in this combat the godly are to assure themselves, that they shall overcome all at last, that the very root of sin will be wholly taken away, never to trouble or embitter the soul any more.   

¶. 5.  
FIfthly, In natural and corrupt men, there is no sense or feeling of any such conflict. They never groan and mourn under such wrestle and agonies within them, and the reason is, because they are altogether flesh, and flesh doth not oppose flesh; neither is Satan set against Satan. It is true, there is in some natural vicious men, sometimes a combat between their conscience and their appetite; their hearts carry them on violently to sin, but their consciences do check them, and they feel a remorse within them, but this is far different from that spiritual conflict, which the Apostle doth here describe, and is to be found only in such men, who have the Spirit of God: No wonderthen if there be so many who look upon this as a figment, if so many even learned men write and speak so ignorantly and advisedly about it; for this truth is best acknowledged by experience: It's not the Theologia ratiocinativa, but experimentalis, as Gerson divideth Divinity, that will bring us to a full knowledge of this, It cannot then but be expected that you should see men live at ease, and have much quietness and security in their own breasts, thanking God, as if their souls, hearts, and all were good within them, all were as they desire it; for the strong man the Devil keepeth all quiet; flesh would not oppose flesh: It is true, one sin may oppose another, covetoufness; drunkenness; and so a man who would commit them both be divided within himself; one sin draweth one way, and another sin the other way: but still in the general here is an agreement; all is sin, all tendeth one way still, and therefore is not like this combat in the Text; but of this more in its time.   

¶. 6.  
SIxthly, In all regenerate persons though never so highly sanctified, there is a conflict more or less: It is true, some are more holy than others; some are babes, and some are strong men; some are spiritual, some in a comparative sense are carnal; some are weak, some are strong; and according to the measure of grace they have received, so is this conflict more or less, Amyraldus a much admired Writer by some, (neither do I detract from that worth, which is due to him,) doth industriously set himself. (Constd. cap. 7. ad Rom.) to expound the 7th of the Romans of a person not regenerated, but in a legal state, yet disclaiming Arminianism and Socinianism: which Exposition being offensive and excepted against, (as justly it might) by William Rivet; he maketh a replication thereunto, wherein he delivereth many novel assertions. Among which this may be one; That making four ranks, or classes of Christians, he apprehendeth the first, to be such who have attained to so high a degree of sanctification, that they consult, and deliberate of nothing, but from the habit of grace that is within them; and that this conflict within a man, is rather to be referred to the legal work upon a man, than the Evangelical condition we are put into: hence he understands this Text not universally, but particularly of the Galathians, who were then in that state, viz. a legal one, not Evangelical, which he thinketh the next Verse will confirm, where the Apostle saith, If ye be led of the Spirit, ye are not under the law: now of this sort, who may be apprehended ordinarily to live without such a combat; he placeth the Apostles, especially when plentifully endowed with the Spirit of God, after Christ's resurrection: and for Paul he is so far ravished with the Idea of godliness represented in his life, that he saith, (Consid. in cap. 7. ad Rom. cap. 74.) if God had pleased so to adorn Paul, with the gifts of the Spirit, that in this life, he should attain to that perfection, which other believers have only in heaven, none might find fault herein. The general rules he goeth upon (and others though disclaimed by him,) is, because there are many places of Scripture, which show that some godly persons are victorious and triumphing above this conflict; as when this Apostle saith afterwards, ver. 24. They that are Christ's have crucified the flesh with the affections and lusts thereof, and Rom. 8. 2. The law of the Spirit of life in Jesus Christ, hath made me free from the law of sin and death: So that they conclude it injurious and contumelious to Paul, reproachful to the grace of the Gospel, and a palpable encouragement to sin and wickedness, to interpret the 7th of the Rom. of a regenerate person: But because this is a truth of so special concernment, we shall take these things in a more particular consideration; for it would be found an heavy sin lying upon most orthodox Teachers in the Reformed Church, if they have constantly preached such a Doctrine, as is injurious to God's grace, and an incentive to sin, as also slothfulness and negligence in holy duties: for the present this Text will bear us out sufficiently, that where ever the Spirit of God is in persons while in the way to heaven, they have a contrary principle of the flesh within them, whereby they are more humbled in themselves, and do the more earnestly make their applications to the throne of grace; and that all have such a conflict within them, may appear by these following Reasons: yea we may with Luther say, so far is it that any do attain to such a measure of grace, as to be without this combat, that the more holy and spiritual any are, the more sensible they are of it; for they have more illumination, and so discover the exactness and spiritual latitude of the law, more than formerly they did, and also their hearts are more tender, whereby they grow more sensible even of the least weight of any sinful motion, though never so transient. It is true the godly do grow in grace, they get more mastery and power over the lustings of sin within, yet withal they grow in light and discovery about holiness, they see it a more exact and perfect thing than they thought of, they find the Law of God to be more comprehensive than they were aware of; and therefore they are ready to cry out, as Ignatius when ready to suffer, Nunc incipio esse Christians: Oh me never godly, but beginning to be godly; I believe, but how great is my unbelief! This Paul declareth, Phil. 3. 12. Not as if I had already attained, either were already perfect, but I follow after, etc. Thus Paul is far from owning such commendations which happily others may put upon him. It is true indeed Amyraldus denyeth, that any are absolutely perfect; but yet he goeth beyond the bounds of truth, in attributing too much to Paul, or other Apostles, which will appear,  
First, Because the most holy that are, have used all. means to mortify and keep down the cause of these sinful motions; If they did not continually throw water as it were upon those sparks within, the most holy man would quickly be in a flame. Even this Apostle Paul, doth not he confess this of himself, 1 Cor. 9 27. I keep down my body, and bring it into subjection, etc. He doth not mean the body, as it is a mere natural substance; for the glorified Saints will not keep down their bodies. but as it is corrupted, and made a ready instrument to sin: for though the Apostle call it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet these are not opposite, but suppose one another, as Rom. 6. 12. Let not sin reign in your mortal body, and it is a very frigid and forced Exposition of Amyraldus, as if the Apostle did understand it of the exposing his body to hunger and thirst, and all dangerous persecutions for the Gospel's sake. For this was not Paul's voluntary keeping down of his body; those persecutions and hardships to his body, were against his will, though he submitted to them, when by God's providence he was called thereunto; but he speaketh here of that, which he did readily and voluntarily, lest from within should arise such motions to sin, as might destroy him; yea it is plain that even in Paul there was a danger of the break forth of such lusts, because 2 Cor. 12. God did in a special manner suffer him to be buffeted and exercised by Satan, that he might not be lifted up through pride: neither is this any excuse to say with Amyraldus, That such sins are apt to breed in the most excellent dispositions; for it is acknowledged by all, that such sins have more guilt in them then bodily sins, though not such infamy and disgrace amongst men; Luther calleth them the sublimia peccat; the sublime and high sins, such the Devil was guilty of, and they were the cause of his final overthrow and damnation: If then the most godly have used all means to mortify sin within them; it is plain they found a combat; and that if sin were let alone, it would quickly get the upper hand.  
Secondly, That there is a conflict of sin appeareth in those duties enjoined to all the godly, that they watch and pray, that they put on the whole armour of Christ. Yea the Disciples are commanded to take heed of drunkenness and surfeiting, and the cares of this world, Luke 21. 34. and generally Paul's Epistles are full of admonitions and exhortations to give all diligence in the ways of holiness: especially that command is very observable, 2 Cor. 7. 1. Having these promises, let us cleanse ourselves from all filthiness of flesh and spirits, perfecting holiness in the fear of God. Here you see both flesh and spirit, that is the rational and sensitive part, have filthiness; and that those who are truly godly are to be continually cleansing away this filthiness, and to perfect what is out of order. What godly man is there, that can say, This command doth not belong to me, I am above it, I need it not? No less considerable is that command of Peter, 1 Pet. 2. 11. Dear beloved, I beseech you as pilgrims and strangers, abstain from fleshly lusts, which war against the soul. Not as if this were wholly parallel with my Text, as Carthusian is said to bring it in, thereby proving that by flesh is meant the body, and by spirit the soul; but only it showeth, that no godly man in this life is freed from a militant condition, and that with his own flesh, his own self, which maketh the combat to be the more dangerous. For this cause David, though a man after Gods own heart, though God's servant in a special consideration, yet prayeth Psal. 19 13. Keep back thy servant from presumptuous sins; which expression denoteth, that even a godly man hath lust within him, that would carry him out like an untamed horse to presumptuous sins, did not the Lord keep him back. But we need not bring more reasons to confirm that which experience doth so sadly testify.    

SECT. III.  
A Consideration of that part of the seventh Chapter to the Romans, which treats of the Conflict within a man: Showing (against Amyraldus and others) that it must be a regenerate person only, of whom those things are spoken.  

¶. 1.  
THe next Proposition that may give light to the weighty truth about the spiritual conflict that is in the most regenerate persons is this, That besides the reasons formerly produced, and many others which might be named, there are two famous places of Scripture, which do most signally and eminently declare such a combat in the most holy men. The first is this of my Text, which hath sufficiently been explained and vindicated from corrupt Interpretations. And truly the light of this Text shineth so clearly, that there are very few who are not convinced that this speaketh of the fight which regenerate persons find in themselves between those two contrary principles of the Spirit and flesh which are within them. The second place, which doth so firmly establish such a conflict in those who by grace are made new creatures, is Rom. 7. from v. 14. to the end of the Chapter, where we have a most palpable delineation of this duel that is fought in the inwards of a godly man; but that place is not so freely consented unto, as this Text I am upon.  
Now because the clearing of that is of special use, and because it is of such affinity with my Text, I shall enlarge myself (for I will not call it a digression) in the full explication of that part of the Chapter, showing, How that it must be a regenerate person, and him only of whom those things are there spoken. And you will find that the distinct opening of that portion of Scripture will afford us many necessary things both for Instruction, Consolation and Admonition, and all immediately adhering to this point I am now upon. This I intent to dispatch in several particulars, which will be as so many branches growing from the flock of that Proposition I have already named. And  
First, You are to know, that the Discourse which Paul there useth concerning the combat within himself, is by some interpreted, as if Paul, though he name himself, Yet doth not mean himself, while regenerated, but while unregenerated. So that (say they) Paul doth therein take upon himself the person of one that is not yet in the state of grace. This they conceive must necessarily be so, because such a person is said to be carnal and sold under sin. The flesh is always said to have the better, whereas regenerate persons they have crucified the flesh and the Spirit; And the Law of the Spirit of life hath freed them from the Law of sin and death, Rom. 8. 2. Only when they expound it of an unregenerate person, they distinguish of such,  
1. One who is grossly ignorant and profane, wallowing in his sins in a most senseless and stupid manner, whose conscience are wholly dead within them; and such are carried out to sin with all impetuousness, having no check or remorse of conscience within them, of such the Apostle doth not speak. But  
2. There are others who are in a Legal state, under the powerful convictions and operations of the Law, as Amyraldus expresseth it: Men who besides the mere knowledge of the Law have by the efficacy of God's Spirit the convincing power of it so set home, that now their enlightened minds do greatly incline them to that which is good; but because their hearts are not sanctified, their affections are not mortified, therefore these lusts do hurry them away against those legal convictions that are upon them; or as Arminius expresseth it (in cap. 7. ad Rom.) not in a much different way, the Apostle speaketh of one, who is in some preparatory way to conversion. By the Law he is so far wrought upon, that he is afraid because of his sins, he cryeth out of them, mourneth because of them, hath many wishes and desires: Oh that I could leave these lusts, I do not like or consent to such evil things that I do! Thus this person is supposed to have a servile fear, which is initial to the work of conversion. And this frame of spirit, although it be not regeneration, yet is to be reckoned among the good and spiritual gifts of God. This (say they) is the direct case of that person, who is here described by Paul; and it cannot be denied, but that many of the Ancients, and some later Writers have expounded it of a man under such legal convictions. And although the Pelagians boasted, That all Ecclesiastical Writers did interpret it of such a person, yet Austin opposeth them therein, instancing in some, who did understand it of a person regenerated. It is true, Austin himself, while younger, did expound it of an unregenerate person; I understood it (saith he) in that manner, or rather I did not understand it. But when he came to be elder and more exercised in the Scripture & other Writers, than he was compelled to yield to the truth, and to interpret it of a person regenerate; so that they caluminate Austin, who make him fly to this Interpretation out of the heat of his Disputations with Pelagians, taking this sense (though formerly he had done the other) as being more subservient to his present interest; for he attributeth his change of mind to the truth of God in other Scriptures, as also to the light he had from the tractates of other learned men. Especially those places compelled and forced him, as he saith, (viz) Now I no longer do it, but sin within me, and I delight in the Law of God in the inward man. He that delighteth doth it not for fear of punishment, but love of righteousness. Vide August. lib. 1. Retract. c▪ 23. etc. 26. & l. 3. contra Julianum. c. 26. & lib. 6. contra Julianum. cap. 11. We grant indeed that there is such a legal state in which some men are, that there are some who are miserably divided between their enlightened consciences, and their corrupt lusts, so that they do the they would not do. Yea the godly themselves, though they have a superior and more subline combat; yet because they have an unregenerate part within them, therefore they sometimes have even this conflict between their consciences, and some importuning corruptions; but this is not remarkable in them comparatively to the other.  
In the second place, There are others who do zealously contend, that that discourse cannot be applied to any, but a regenerate person; and to understand it otherwise would be to plunge the godly in a deep gulf of discouragements, and to attribute such things to unregenerate persons, which those that are truly sanctified cannot go beyond; And this way Austin, and others of old do, willingly go. Yea most of the Popish Interpreters, Estius, Contzen, Pererius, Sasb●lt, etc. Tolet is taken notice of, as the most eminent dissenter. The Lutherans also generally, and the Calvinists, yea most Protestant Writers. Even Musculus, whom the adversaries of this Interpretation do so much allege in this point, and labour to decline all suspicion by his name, yet doth clearly and fully expound it of a man truly regenerated and converted, but in the lowest degree and initials of grace; although in the lowest form, yet sanctified and regenerated he confesseth him to be. Arminius and Amyraldus have indeed in a peculiar manner set themselves against this Exposition. Yea there is an English Writer, who goeth so high, as to call the explication of this portion of Scripture, as spoken in the person of a regenerate man, An encouragement of an evil life, and a scorn cast upon the holy Ghost; yea that it is verbum dictum contra Spiritum sanctum. (Vnum Necessarium, chap. 7. pag. 456.) But herein he followeth Arminius, out of whom also he seemeth to borrow all that he hath in this point of any appearing strength and validity. In cap. 7. ad Rom. where he would have it considered, whether this fight described here in the Text, can be attributed to the Spirit of God, Citra apertam gratiae Christi, & ejus Spiritus contumeliam & ignominiam. And a little after, Constabit diligenter inspicienti, citra enorme Spiritus sancti dedecus, illi luctam istam attribui non posse. Thus Aristotle's speech is very true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ethi●. lib. 7. cap. 10. Yea the late Annotatour is so far from thinking, That doing the ill we would not, and the not doing the good we would, to be a fit ingredient in the character of a regenerate man, that he maketh it the aggravation of a wicked man. Thus he saith, The Heathens made the highest pitch of villainy in Medea's person, when she is said to see and like that which was good, and do the direct contrary. So that it should seem by this, That the Annotatour would think Arminius, and those who think this Discourse to be understood of a man in a preparatory way to conversion, and as it were not far from the kingdom of God, to yield too much: We must rather look upon it as spoken in the person of some enormous and transcendent sinner: but I think herein he is primus and solus. Besides his assertion is against Aristotle, who writing of the incontinent person, that in some respects knoweth the actions to be sins, yet doth them, saith notwithstanding, that he is not a wicked man, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a semi-wicked man, Ethic. lib. 7. cap. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But concerning this sinning against knowledge in a regenerate person, as also the collation of him with an incontinent person more hereafter. Only by the way we may wonder, why the above mentioned Annotatour in his Annotations on this place, is so industrious to prove this passage cannot be meant of a regenerate person, from verse the eighth and the ninth in this Chapter, where it's said, Sin wrought all manner of concupiscence in him, that sin revived and he died. For surely he cannot but know, That none of the Dissenters from him in this Exposition, do apply those verses to a regenerate man; but that the application to such a person beginneth at the fourteenth verse, or else as Calvin, at the fifteenth verse; But it is not so material to know what men say, as what may be evinced out of the Chapter itself. Only we may add, That the Socinian is likewise very stiff and zealous in the Interpretation of this Chapter concerning a non-regenerate person. Yea the Polonian Knight, that writeth the life of Socinus, would have us take notice of a wonderful work of God, convincing an eminent man of this Exposition; for thus he relateth, Pag. 21. That anno 1585. in the Synod of Lublin, the opinion of Socinus concerning the seventh of the Romans, was exceedingly agitated; and that one Nicolaus Zitinius, being one of those Pastors, who opposed the Socinian Exposition, was desired to explain that Chapter contrary to the mind of Socinus; which he stoutly managed, till he came to those words, I thank God through Jesus Christ, and then standing like a man amazed; What is that benefit (saith he) which drew from the Apostle so great thanks? Was it that he was of necessity detained in such a servitude of sin? Certainly, I cannot believe such a thing; and thereupon gave thanks to God, for the light shining upon him, and freeing him from his error, and afterwards entered upon a contrary way of explaining it to the amazement of his own party. But it had been well, if this writer had set down the reasons which made such a change in that man.  
Thirdly, We cannot say it is heresy and an error in fundamentals, to expound this place of an unregenerate person; yet as the grounds and reasons may be, such an exposition may be either heretical, or bordering thereupon. For there are two principles, which may be supposed, upon which the Exposition of this Discourse concerning an unregenerate person may be built; for either some will not understand it of a regenerate person, Because they think it opposeth perfection in this life, whereas they think a man may and aught to be altogether pure and without sin in this life; or else they do acknowledge the imperfection of out regeneration, and the relics of original sin abiding in us, whereby we are not able to answer the purity and holiness of the Law: Only they think this is not a proper place to prove such a truth, but is rather injurious to the grace of God working in believers. And in the number of these later Arminius doth acknowledge himself: Now if such men be real in what they say, and do not secretly nourish some monster within, till they have a fit time to bring it forth, they are not much to be blamed. For as long as they agree in the true Doctrine, though they differ in the Texts, that do prove it, that is not so material. Certainly Calvin was most unjustly traduced by Hunnius the Lutheran, for Judaizing and denying the Trinity; yet he did not think that Doctrine was to be proved out of every Text, that the Ancients did make use of. But then to deny the exposition of this place concerning a regenerate person, Because they hold perfection in this life, and an immunity from sin, for which end the Pelagians of old did seem to oppose it; yea and that this perfection was to be obtained by our own freewill, this may justly be looked upon as heretical, Upon which account Castalio is inexcusable, for he interpreteth it of an unregenerate man, only subject to the Law, merely to establish perfection; affirming, that the old man is wholly crucified in this life, denying Christ's imputed righteousness, and affirming men may be without sin. (De Justific. pag. 67. & frequenter alibi.) This is certain that the true Exposition of this place doth powerfully overthrow the Doctrine of perfection in this life: For if a Paul doth find this civil war within himself; if Paul creep thus upon the ground comparatively to the admirable holiness required in the Law, who then may not have cause to be humbled for that spiritual agony he feeleth within himself?  
Fourthly, Although we affirm this later part of the Chapter is to be understood of a regenerate person, yet we also acknowledge, that a Minister is to manage this truth with much wisdom and dexterity, that so the Doctrine of imperfection in regenerate persons, may not be an occasion to ●ull men a sleep in their laziness, that hereby they do not content themselves with incomplete and sluggish wishes in the ways of holiness. If any do abuse this Doctrine to lukewarmness or indulgence in sinful ways, saying, their estate is like Paul's the evil they would not do, they do: This is not the fault of the Doctrine, but either of the Minister, who doth not wisely dispense it; or of the hearer, who doth wilfully suck poison out of the sweet herb: Even as the whole Doctrine of the Gospel, and God's grace, may be abused to licentiousness. It is true, that the proper character of Christianity is, That it is an acknowledgement of the truth, which is after godliness, Tit. 1. 1. And certainly there is no point may more quicken up to godliness, s●ur on the most holy to greater growth in piety, than this truth about the imperfection of the graces, that are in the best; and also that we have a treacherous enemy within us (the relics of original sin) which without daily watching and praying, will quickly plunge us into confusion, Now the Minister of Christ will so handle this Exposition, though of a regenerate person, very profitably and advantageously to the increase of godliness, if he add these qualifications to his Interpretation:  
1. That the evil which this person is said to do, is not to be understood of gross and enormieus crimes, but partly of the very motions to sin within us, and sometimes a consent thereunto, and (it may fall out so, as to be) an acting of them in our lives; but this is not of gross sins, or if of a foul sin, yet not continued in, but with repentance and greater hatred recovered out of it. Unless the Preacher do thus limit his Exposition, he leaveth the battlements without rails, he doth not fence against the pit wherein some may fall. Let no man therefore think that this passage of Paul's is to be extended to gross sins, as if many profane sinners, who sin, and their consciences check them, and then they sin again and have remorse again, could take any comfort from these places, as if they might say with Paul, It is not I, but sin that dwelleth in me; The evil that I would not, that I grieve for, in the temptation, I do: Oh take heed of abusing the holy Word of God to such corrupt ends! Austin some where speaketh to this occasion, when this part of Paul's Epistle was read, I fear (saith he) left this may be ill understood, but let none think, as if Paul 's meaning was, he would be chaste, but he was an adulterer, he would be merciful, but he was cruel, etc. Thus it would be very dangerous to interpret this passage of gross sins, and yet it cannot be denied, but that men who sin grossly, yet with some remorse and grief of conscience are apt to cover themselves with these fig-leaves, and think this is sanctuary safe enough to run unto, that though they do sin, yet it is not with full consent and delight. Arminius affirmeth (in cap. 7. ad Rom. pag. 753. as he saith, Verè & sanctè) That he had sometimes the experience of this, that when some have been admonished, that they would take heed of committing such a sin, which they knew was forbidden by the Law; They would answer with the Apostle. To will was present with them, but they knew not how to perform what they willed: Yea he addeth, He had this answer from one, not when the sin was committed, but when he was forewarned that he should not commit it. But the same Author goeth on, and saith, he knew both men and women, young and old, who when he had explained this Chapter in the sense he defendeth, did plainly confess to him, that they hitherto had been in this opinion, that if they committed any sin with reluctancy of their mind, or omitted any duty, the same regreeting of them, they were not greatly to trouble themselves, or grieve in this matter, seeing they thought themselves like Paul therein, and therefore gave him hearty thanks that he delivered him from that error by his interpretation. But what needeth all this, if any read Calvins, or other Expositions upon this place, might they not have been fully satisfied, that such persons offending in that manner (viz.) sinning, having only terror and contradiction from their conscience against the sin they commit, but their hearts otherwise carry them out to it, do no ways agree with the person here described, whose hair and will is said to be against sin, as well as his mind and conscience? We must not therefore understand it of gross sins, especially of a continual custom therein. No doubt but David did commit the adultery and murder, he would not have done. No doubt when Peter denied Christ, he could say, the evil that he would not do, that he did; but this was in sudden temptations. This was not often or customary, therefore they did recover out of them with bitter tears and sorrow. We must therefore understand it chiefly of the motions and lustings of the heart to sin, and oftentimes a consenting thereunto; yea and in lesser sins an acting thereupon; so that it is no more in sense then what the Apostle Jam's saith, In many things we offend all, Chap. 3. 2. So that howsoever the Jesuits and Arminians would make Augustine's, and the later Expositions to differ, as if Augustine's were more innocent, because he understood it only of motions to sin, which the godly man did suffer against his will within him; but the later apply it even to actions; yet who so diligently compareth them together, cannot find any real difference; for the sum of their Exposition is, That the Law requiring such a perfect and pure holiness, that is doth not allow of the least spot, or blemish, the most godly do find themselves so depressed and weighed down with that remainder of corruption that is within them, that they come exceeding short of that excellent and perfect holiness, and therefore do abhor and loathe themselves, and judge themselves miserable, while they carry about with them such a body of sin.  
Secondly and lastly, This Exposition will be advantageously managed for godliness, 〈…〉 also inform, That Paul doth not here speak of every particular temptation, as if in every conflict he had the worse, and the flesh had the better; but he speaks of good and evil in the general, and that in the whole course of his conversation. In the general his heart was set upon the good commanded, and against the evil forbidden, but yet he could never attain to his fullness of desire, though in several combars, the spirit might and did conquer the flesh. And certainly the Arminians, who will hold us to the rigid letter, as if this person never had he better, no not at any time in any sin, must take heed of that fault they charge upon us (viz.) that they be not injurious to the grace of God, even according to their own Exposition; for they acknowledge those workings of the Law in this person against sin, are from the Spirit of God: These are the good gift of God, and although they come not from the Spirit, as regenerating, yet as moving and preparing the heart for Regeneration. Now will it not be derogatory to say, that in this conflict the Spirit of God is overcome in every conflict, that at no time he cannot do the good he would? This is to make the conflict of a man in this legal estate inferior to Aristotle's incontinent person, who hath only the mere light of natural reason to help him; for he compareth (Lib. 7. Ethic. cap. 9) intemperance to the disease of a Dropsy or Consumption, because incurable, but incontinency to the falling-sickness, because curable. And then because the former is continual, the later sometimes only. If then in very Heathens, whose conflict is only between a natural conscience, and their lusts, conscience doth sometimes prevail, their lusts do not always overcome; Shall we think less is done by the Spirit of God in them, who are in this legal conflict? It is true, if we speak of perfect obedience to the Law of God: so at all times in all things, the Law of sin within a godly man doth retard and make him to come short; but then in particular combats, there the flesh doth not always prevail; only the Apostle instanceth in the tyranny of sin, and not the dominion of grace, because hereby he would inform the Jews how much they were to sigh and groan under this burden, and thereupon to have higher thoughts of Christ. For seeing there were two things that did keep them off from Christ, The ignorance of the power of original sin, and a desire to find out a righteousness by the works of the Law: The Apostle doth take an excellent way to cure them of these two evils, by showing what deep root original sin hath in the most holy, and how opposite and fight it is against the grace of God within us, insomuch that we cannot have our full comfort but in Christ alone.   

¶. 2.  
Reasons for this Exposition.  
THat there is no godly man living free from this spiritual combat, because of the flesh which still abideth in him, hath been proved by Reasons and Scripture. To this Text we have joined Paul's Discourse, Rom. 7. which you heard was to be understood of no other than a regenerate person. But because such an Exposition, as also the Doctrine of the imperfection of Regeneration may be abused; You heard with what limitations that Chapter was to be interpreted, though of a godly man.  
It is remarkable what Austin saith in defence of himself, expounding this place of a regenerate person, whereas he had interpreted it otherwise formerly, Non ego primus aut solus, etc. (Lib. 6. contra Julianum. lib. 11.) He was not the first, or only man that did interpret it so. Yea he confesseth he understood it of unregenerated persons once himself; and his greatest reason was, because he thought Paul could not say of himself, That he was carnal and sold under sin; but afterwards (saith he) Melioribus & intelligentioribus cessi, vel potius ipsi veritati, etc. The example of this excellent man might much convince, but that prejudice doth blind men's eyes.  
Let us see what Reasons are cogent for this Exposition.  
First, This is very considerable, That the Apostle in the former verses speaking of himself, useth the Preterperfect tense, speakth of that which was passed: only at the fourteenth verse, there he changeth the tense, and speaketh of the present time; which may persuade us, that he speaketh of himself, what he was once, before regenerated, and what he hath experience of in himself, though sanctified. This changing of the time, argueth a change also in the person; for so his Discourse runneth from the seventh verse to the fourteenth, I had not known lust, and sin wrought in me all manner of concupiscence, I was alive without the Law once, and sin deceived me, etc. All these expressions are concerning what was done in him. Then at the fourteenth verse, with the rest following, he speaketh of the present time, I am carnal, I do that which I allow not, etc. This altering of the time may incline us to think, that it is very probable the Apostle doth compare his former estate of unregeneracy with the present of sanctification that he is now in. It is true indeed, we grant that the Apostle doth sometimes assume the person of another man; he supposeth such a thing in himself, which yet we must not conclude to be in him, as Rom. 3. 7. For if the truth of God hath abounded more through my life unto his glory, why yet am I judged as a sinner? Here it is certain, he personateth a wicked object or and caviller. So 1 Cor. 13. 2. If I have all faith, and not charity, etc. As also Gal. 2. 18. If what I have destroyed, I build the same again, I make myself a transgressor. But who doth not see a vast difference between these expressions and Paul's Discourse in this Chapter? For they are spoken hypothetically by way of supposition. And therefore every one may perceive that the Apostle doth not intend an absolute speech of himself. Had the Apostle used such conditional expressions here, then there had been some colour, If I do the evil I would not, if I do not the good I would, if I delight in the Law, if the Law of God, etc. then we might have doubted whether he spoke of himself or no. Or had the Apostle as absolutely and peremptorily spoken in those places, as he doth here, we should have wondered at it. Should he after a large Discourse to that purpose have concluded, So then I myself destroy what I have built, it would have greatly amazed us? As for that place insisted upon by so many, 1 Cor. 4. 6. These things I have in a figure transferred to myself and Apollo, etc. and from thence gathering, That it is ordinary with Paul by a figure to assume another habit (as it were) than his own. Suppose it be granted, Doth it therefore follow he doth here in this place? What, doth the Apostle never speak in his own person? If we will not take this as spoken of himself, Why do the Dissentients take the second verse in the next Chapter, as to be understood of his own person? The Law of the spirit of life in Christ Jesus, hath freed me from the Law of sin and death. Besides this very place maketh against them: for when the Apostle doth thus assume a person, he plainly discovereth he doth so; you see he doth expressly say, that what he did, he did by a figure, but here is not the least hint given of any such thing, there is not a syllable by which we may gather any such transfiguration: So that it is a wonder that the Apostle should continue in such a long discourse, and that with so much vehemency, and yet give no discovery that he doth not mean it of himself, especially when the Adversaries to this Exposition say, That to understand it of Paul, is so contumelious to the Spirit of God, and so destructive to all godliness. Certainly if so, the Apostle would have manifested something to remove this stumbling block. Although I may add that even that very Text, I have in a figure transferred to myself and Apollo, etc. doth not necessarily allude, to that mention made of th●●, 1 Cor. 2. 12. where speaking of their factions, some said they were of Paul, others of Apollo; as if the Apostle did by figure, use their names, intending thereby the false Apostles; for (say they) The Corinthians made their divisions by occasion of the false Apostles glorying in them, and exalting them against those that were faithful. But if so, what argument could there be in Paul's words? Was Paul crucified for you? Were you baptised in the name of Paul? If he did mean false Apostles, and not himself, why should he thank God that he had baptised so few? Therefore Pareus acknowledgeth, that the common Interpretation of that Text, as if Paul by a figure use his name and Apollo for the false Apostles, is no ways agreeable with the scope of the place: For how could that be an example to teach them humility, as he there enlargeth himself. Heinsius also doth not like the translation of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for such a transmutation of names and persons, but maketh it the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but enough of this.  
2. A second Argument is, In that this person is said to hate evil, not to will what is evil, not to know or approve of it, and then he is said to will that which is good. Now this is the Description of godliness, to love good, and to hate evil. It is true, that in convinced men, who yet retain their lusts, as also in legal men, they would not do the evil that they do, but yet they cannot be said to hate it: No they love their lusts; therefore when any fear doth abate, they presently fall unto those sins again, but this man doth hate sin; So that in this property two things discover a regenerate person, 1. That not only his conscience and his judgement is against sin, but his will, his heart and affections also, whereas in all unregenerate men, their judgements, and their consciences being enlightened and terrified, maketh them afraid to commit sin; but their will, than affections 〈◊〉 not against it. And then secondly, The Apostle speaketh generally of evil and good, he doth not say, I do this evil, I would not, or I do not this good that I would, but evil and good indefinitely, and this is only proper to the regenerate, he only hateth all evil, be only loveth all good, whereas the unregenerate person doth hate only some evil, and it is some good only that he would do, though if a man truly hate any sin, he hateth all sin, because odium is circa genus.  
Thirdly, This person must be a regenerate person, because there are two distinct principles in him, Sin and He are made two different things, vers. 17. It is no more I that do it, but sin that dwelleth in me: And ver. 18. I know that in me (that is my flesh) dwelleth no good thing; Here then are (as it were) two distinct persons; this person hath two selves, which doth necessarily demonstrate that this is a sanctified person. For can a man under legal convictions say, It is not I, but sin within me? Can he that hath only errors upon his soul say, It is not I, but sin within me? How absurd and false were that, for their hearts are set upon evil, only the terrors of the Law restrain them? Now a man is, what his heart is, not what his conviction is. It is true, the Libertines did abuse this Doctrine, and would thereby acquit themselves, it was not they, but the flesh: Yea some blasphemously would attribute it to God himself; but till a man be regenerated, he hath but one self, and that is the flesh. But (saith Arminius) those legal preparatory workings by the Law, are the good gift of God, and are to be reckoned among the works of the Spirit, and therefore the Apostle may oppose them and sin together. To this it is answered, Though those legal operations are from God's Spirit, yet because the person is not regenerated, he is still in the state of the flesh, he is still without Christ, and therefore cannot distinguish himself from the flesh within him. As long as those good gifts of God are not in a subject regenerated, the same person and the flesh are all one. Yea though those good effects come from God's Spirit, and so are in themselves spiritual, yet as they are in a person unregenerated, they are improved carnally, they are managed only to self-respects; and thus temporary believers, though they do enjoy the good and common gifts of God's Spirit, yet as they are in them, they are carnally improved, spiritual things being prostituted to temporal ends. It is plain then, that only a godly man may say, It is not I, but sin in me; and thus Aquinas on the place saith, it may be easily understood of a man in the state of grace, and of a sinner, it can be only interpreted extortè, by violence: His reason he goeth upon is, because that a man is said to do, which his reason doth, not which his sensitive appetite inclineth unto, because homo est id quod est secundum rationem; By reason we must understand sanctified reason, otherwise a man's reason is corrupted, as well as his sensual part. Besides, there is a further Argument used by the Apostle in this distinction he maketh, It is no more I that do it. No more, that implieth, once it was he that did it, formerly he could not make such a distinction as now he doth.  
Fourthly, The person here spoken of must needs be a regenerate person, Because it is said, He delighteth in the Law of God after the inward man, ver. 22. This is one of the places that compelled Austin to change his former opinion. Certainly to delight in the Law of God, is an inseparable property of a regenerate person: David expresseth his holy and heavenly heart thereby; yea the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I delight with. Arminius doth well observe the emphasis of the word, for he maketh the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not redundant, but significant. So that the meaning is, he delighteth in the Law of God, that is, he delighteth in God's Law, and God's Law delighteth in him; there is a mutual sympathy and delight (as it were) which maketh the reason the stronger for a regenerate person. For can any but he delight in God's Law, and God's Law (as it were) delight in him again? It is true, it is 〈◊〉 in the inward man, but that is not a diminution, but a specification of the cause, whereby he doth delight in Gods Law. I will not say that the inward man doth always signify the regenerate man, and so is the same with a new-creature. For although some understand that place so, 2 Cor. 4. 16. The outward man perisheth, but the inward man is renewed daily; yet happily the context may enforce it another way, yet here it must be understood of the mind as regenerated, because it is opposite to the flesh, and so signifieth the same with the hidden man of the heart, in which sense a Jew is called one inwardly, because of the work of grace upon his soul.  
Fifthly, The sad complaint he maketh concerning his thraldom, doth evidently show, that it is a regenerate person: O wretched man that I am, who shall deliver me from the body of this death! If we take body for the material body, which is mortal, and so sinful; or else for that body of sin, which abideth in the godly, it cometh much to one point. It argueth that the person here spoken of, feeling this weight, this burden upon him, is in sad agonies of soul, judgeth himself miserable and wretched in this respect, and thereupon doth earnestly groan for a total redemption; he longs to be in heaven, where no longer will evil be present with him, where he shall do all the good, and as perfectly as he would. It is true, a godly man cannot absolutely be called a wretched and miserable man, but respectively quoad hoc, and comparatively to that perfect holiness we shall have hereafter. So we may justly account ourselves miserable, not so much from external evils, as from the motions and stir of sin within us, that do press us down, and thereby make our lives more disconsolate. Hence it is that Austin calleth this Gemitum saactorum, etc. the sighs and groans of holy persons fight against concupiscence within them.  
Sixthly, The affectionate rejoicing and assured confidence that he hath, about the full deliverance of him from this bondage expressed in those words, I thank God through Jesus Christ, doth greatly establish this exposition also of a regenerate ate person. It is true, there is variety about reading of this passage; however this plainly cometh from an heart affected with assurance of God's grace to give him a full redemption, though for the present he lie in sad conflicts and agonies. This is so palpable a conviction, that some of the Dissentients will make Paul here to speak in his own person, as if he did give God thanks for that freedom which the person spoken before had not obtained. Neither is it any wonder to see such a sudden change in Paul from groaning under misery, presently to break forth into thanks and praises of God: For we may often observe such ebbings and flow in David's Psalms, that we would hardly think the same Psalm made by the same man, at the same time; one verse speaking dejection and disconsolateness, the next it may be strong confidence, and rejoicing in God.  
Lastly, The conclusion which Paul maketh from this excellent experimental Discourse, is fully to our purpose, So then I myself serve the Law of God, but with the flesh the law of sin. To serve God, and to serve the Law of God is all one, and this none but a godly man doth. Yea to serve him with the mind and the spirit is a choice expression of our grace. But because this is not perfect and complete, he addeth, He serveth also the flesh, and the law of sin. It is true, None can serve God and mammon, Christ and sin, but yet where there is not a perfect freedom from thraldom to sin, there, though in the principal and chief manner we are carried out to serve God, yet the flesh retardeth, and so snatcheth to it some service: you heard contraries might be together, while they are in fight. Neither is our redemption from sin full and total. It is to be done successively and by degrees, that so we may be the more humbled and grace exalted. Besides that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is emphatical; this is used when Paul expresseth himself in some remarkable manner, I the same, and no other man, as it is used in other places, 2 Cor. 10. 1. Now I Paul myself beseech you, etc. 2 Cor. 12. 13. except it was, because I myself was not burdensome to you. Rom. 9 3. I could wish that myself were accursed, etc. which is enough to convince such as are not refractory.   

¶. 3.  
Objections Answered.  
I Shall now consider what is objected against this Interpretation, and shall not attend to the general objections, such as that, That who are Christ's and regenerated have higher things attributed to them; They have crucified the flesh, they have mortifiedeth old man, etc. As also this seemeth to be injurious to God's grace, it will encourage men in slothfulness and negligence, etc. for these shall be answered in the general. I shall therefore only pitch upon two objections, which the Adversaries insist upon.  
The first is, That this person here spoken of, is said to be once without the Law, which (say they) is the description of a Gentile in Paul 's language; therefore he assumeth some other person than his own; for Paul always lived under the Law. Austin indeed expounds it thus, I did live once without the Law. that is, saith he, when he was a child, before he had the use of reason. This is too harsh. Therefore it is better answered, The person here spoken of, is not said to be without the Law, which is indeed the description of a Gentile, but that he was alive without the Law once, that is, he, as all the Pharisees understood the Law of God, as forbidding only external sins, and Paul living unblamably as to that respect, thought to have life and righteousness by the Law, but when the commandment came in power to him, and he was convinced that it did prohibit not only outward sins, but inward lustings of heart, than he began to find himself a greater sinner than he was aware of; then he found the Law to be death to him, so that he lived without the Law, because he was not affected with the full and exact obligation thereof.  
The second thing much insisted upon is, That the person here spoken of, is said to be carnal and sold under sin, which (they say) is made by the Scripture a certain property of a wickedman. Thus it is said of Ahab, Thou hast sold thyself to do wickedly, 1 Kin. 21. 10. yea of all the children of Israel, 2 Kin. 17. 13. They caused their children to pass through the fire, and sold themselves to do evil in the sight of the Lord. But first, Calvin doth grant, that this is spoken of Paul, while unregenerate, and therefore beginneth his Exposition at the 15th verse of a sanctified person: yet that cannot well be, because there the Apostle beginneth to alter the tense; There he saith, I am carnal, I am sold under sin, whereas before he had used the past time. We grant it therefore, that Paul saith this of himself, though regenerated, that he was sold under sin. But then we say, The expressions above named, and this is not a like; here it is in a passive sense, there in an active sense; of those wicked men it is said, They sold themselves, which denoteth their wilfulness and obstinacy; of this, he was sold, which implieth it to be done against his will, as captives are; there it is absolutely, here it is limited to the flesh: And if this phrase did denote a wicked man in an high degree, then how can they apply it to a man under legal convictions, and in a preparatory way to conversion? It would be very hard to say of such men, that they sold themselves to do evil. Besides, there is a twofold bondage and captivity under sin, even as the Israelites had a twofold one they were born in, that of Egypt, and another they voluntarily by their sin sell into, which was that of Babylon. Thus there is a bondage unto sin, we are all born in; for in Adam we were all sold to sin, and so needed a Christ, Redermer. And secondly there is a bondage unto sin, by our own voluntary transgressions; It is true a regenerate person cannot be sold under sin in this later sense, but he is in the former, and so it is no more injurious unto the grace of God, as Austin noteth, then that he is yet mortal and corruptible. Thus you have this great and necessary truth established: Paul speaketh here of a regenerate person, and that not only of him, as he is in the lowest estate, and initials of grace, as Musculus thinketh; but of every godly person while in this life, even the most perfect that is, though this conflict be more applicable to some then others; yea if we do regard the exact purity of the law, the most holy do most humble themselves under it.   

¶. 4.  
The several Ways whereby Original Sin doth hinder the godly in their Religious Progress, whereby they are sinful and imperfect.  
THe next Proposition in order is, That this flesh, this original sin in a man doth several ways hinder the godly in their religious progress, whereby they are sinful and imperfect, whereby every one is forced to cry out, as he; O me nunquam sapientem! so, O me nunquam pium! Oh me never godly, never believing, never answering the holy Law of God This treacherous enemy within us is so multiforme, putteth itself Chamelion-like into so many shapes, that the most holy men have cause to be always on their guard, to keep continual watch, lest sometime or other this Daliah betray them into the hands of the Philistines. How were it possible that some eminent servants of God, as David and Peter, have fallen so grievously, and committed such sins which some Heathens by the light of nature would have abhorred? but that there is this fuel and spawn of sin abiding in every regenerate person. It may well be affirmed, that the reliquiae peccati originalis; the relics of original sin are in the most holy: for as when an house hath been for the greatest part consumed, but at last the fire is quenched, yet there remains some little sparks and embers, which cause a constant watch, lest they kindle and consume whatsoever is left yet undestroyed: Such care and fear aught the godly to have, lest the remaining corruption break out suddenly, and so destroy them.  
I shall instance in some particulars whereby original sin doth thus hinder and retard the work of grace in us. As  
First, This flesh within the godly maketh us imperfect in this life by its strong opposition; and contrary thwarting it hath to the grace of God within us. These two saith the Text are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are two adversaries daily combating with one another; Insomuch that what the Spirit saith, do, the flesh saith do it not. Thus original corruption is like Solomon's brawling woman, whose contentions are a continual dropping, Prov. 19 13. What rest can such a man have? no more than he that lieth in his bed, and hath constant droppings of rain upon him: Such a disturber, and far more troublesome inmate is original sin to a believer, grace hath no rest, no quietness, but the flesh is always raising up oppositions against it, always crossing it, what the Spirit would not, that the flesh would. Therefore Rom. 7. 23. the Apostle expresseth the violent actings thereof by military terms, it warreth, and it bringeth into captivity; In this sense we may say, the flesh is Satan, for that is an adversary in our way, that riseth up and stoppeth us in our spiritual progress: It is true, the natural and carnal man findeth no such opposition; he never cryeth out, Oh how hard a thing is it to be heavenly minded, to be godly indeed, to live a life of faith? how difficult to live and die upon Scripture and spiritual grounds? for all is flesh within, dead men feel no pain, they find no opposition; Mortuus non belligerat, is the Proverb, but the godly are in continual exercises, no sooner doth grace begin to work, but the flesh presently beginneth to counter-work.  
Secondly, The flesh doth retard and hinder the work of grace by subtle allurements and enticements: Thus as the Devil sometimes appeareth as a roaring Lion, and sometimes again as a glistering Serpent, and in this latter way is most dangerous; so it is with this flesh within us; sometimes it grossly, and violently opposeth the grace of God, at other times it craftily insinuateth, It readily interposeth, it propounds many sweet baits; thus what it cannot do as a Lion, it accomplisheth as a Fox, so that what counsel is given, Mis. 75. Keep the doors of thy mouth from her that lieth in thy bosom, implying there would be treachery in the nearest relations: This is much more to be observed against original sin that lieth in thy own bosom, yea it is thy own self; and therefore how easily may it persuade thee, yea no temptations without could do thee any hurt, did not this flesh within betray all: Thus it craftily insinuateth, and surpriseth the strongesth holds of the soul, before we are aware: so you heard from that of James 1. 17. Every man is tempted and drawn aside with his own lust. Sweet poison doth more easily destroy, white powder that giveth no noise more certainly kills; and this is the Reason, why the godly may be carried away to sin of profit, and pleasure, and not judge them to be so, their hearts may not condemn them, and all because the flesh can so bewitch us; it doth cast such mists before our eyes, that we are not able to discern between things that differ.  
Thirdly, The flesh within us doth keep off grace from its perfect work, by depressing it and weighing it down; that when grace would lift up the soul to heaven, that is like a millstone about our neck, and pulleth us back again, it is lime to the birds wings, it is the string to her feet: This made Paul cry out of it as a weight lying upon him, Rom. 7. O wretched man that I am who shall deliver me from the body of this death? yea Heb. 12. 1. it is called a weight; now as that must needs be an impediment to any who run in a race, no less burdensome is original sin to a godly man in his way to heaven.  
Fourthly, It hinders the perfection of grace, cooling and remitting the fervour and zeal thereof; and herein chiefly the mischievous effect of original sin is discovered, it maketh the soul halt in his progress, it allayeth the heat of grace, it is like smoke to put out the fire. The adversaries to this Truth say, it is not intelligible how the Spirit can make us will one thing, and the flesh another, seeing a man hath but one will, and he cannot velle & nolle, will and nill at the same time about the same object; But they may know that by such expressions are chiefly meant, That the hearrt of a man through this flesh within him, is very faint and remiss in all its actions about that which is good; when he doth will it, it's so inefficaciously, so slluggishly, so imperfectly, that it may be called a nilling as well as a willing; and this is the sad issue of original sin, it maketh us go halting to the grave, it abateth that activity and zeal of spirit, which ought to be in holy things.  
Fifthly, The flesh hindereth absolute compleatness of grace, by soiling, debasing, and infecting our holy duties; It is as some mud cast into a pure stream, it is as some poison mingled with wine; and for this it is, that the most holy have prayed, God would not enter into judgement with them, because in his sight no flesh could be justified, Psal. 143. 2. For this, the Scripture compareth even our righteous actions to a menstruous cloth, Isa. 30. 22. This is the frog that is drawn up with the pure water out of the well; though our godly duties are not sins, yet they are sinful, they are damnable in themselves, and therefore need the mercy of God to forgive the imperfections adhering to them.  
Lastly, The flesh is an hindrance in the way of grace, by dividing and distracting of the heart. In the stare of integrity when there was no such intestine war, than the whole strength of the soul emptied itself one way; but now though grace hath for the main settled our hearts upon God, yet the flesh interposeth, that propoundeth other objects, and thus because the pool runneth into divers streams, it is not so full and plentiful, so that it is impossible there should be any perfection, where there is any distraction or division; and therefore we may justly expostulate with all those, who plead they are without sin, Whether they never have so much, as one wand'ring thought in any holy duty they go about. If they should say they have not, it is our duty to flee from such persons as are puffed up with such self-love, and self-confidence, that they know not, or feel not what they are, or do: Such are like those distracted persons, that conceit themselves Kings and Emperors, when at the same time they are miserable and indigent. Now by these several actings of the flesh within us, the godly man may perceive what little cause he hath to trust in himself: thou canst not be secure, while in this mortal body; the wound original sin hath given thee is not wholly cured; sometime or other this close secret enemy may rob thee of thy Pearls and Jewels, if thou art not diligent in praying and watching over thyself.  
In the next place, I shall proceed to a second Proposition, and therein shall answer such general Objections that may plausibly be urged against the actings of original sin within us, and thereby against the imperfection of regeneration: for some have thought it no dangerous error to plead for a perfection even in this life: Therefore Arminius his heirs (Epistola dedecati. ad cap. 7. ad Rom.) say that the unseasonable and excessive urging of the constant imperfection of regenerate persons, and the impossibility of keeping the Law in this life, without adding what the godly might do by faith and the Spirit of Christ, such a thought as this might easily enter into the hearts of the hearers, that they can do no good at all; and they add, the ancient Church thought not the question about the impossibility of the law, to be reckoned among capital ones, which is apparent (say they) from Austin, which wisheth the Pelagians would acknowledge it might be performed by the grace of Christ, and then there would be peace between them. But certainly Austin may best explain himself, (De perfectione justitiae ad Caelestiam, ad finem) where he saith, he knoweth some who hold there either have been, or are some, that were without sin: Quorum sententiam de bâc re non audeo reprehendere, quanquam nec defendere valeam; as he dared not reprove it, so he could not defend it. This is his modest expression, but if Austin could not defend it, I do not know who in that age could, seeing Austin by the gloss in the Canon law, hath justly the pre-eminence above all the Ancients for Disputations, as Hierom for the Tongues, and Gregory for Morals; and certainly the places brought to prove this point, do argue that no man is without sin, that none can be justified, if God enter into judgement: It was also Pelagins boast in that Epistle ad Demetriadem, (for it's taken to be his) That in the first place he doth inquire what men are able to do, how far their own power extendeth as if this foundation were not laid, there could be no exhortation to godliness. Hence the Pelagians charged it as a consequence upon the Doctrine of original sin, that it would work in men a despair about perfect righteousness, (lib secundo coutra Julianum in initio) But of late Writers setting aside Papists, Castellio, (for we must not call him Castalio, seeing he bewaileth his pride, (castle. Defence. page. 356.) for assuming that name to him from the fountain of Muses) doth with the greatest earnestness propugn the perfection of regenerate persons and immunity from sin, understanding that prayer for pardoning of sin, like as that duty to forgive our enemies, viz. when we have them: This Writer calleth that question, Whether a man may by the Spirit of God perfectly obey the law, a very profitable question, but addeth that the error on the right hand, viz. that we are able perfectly to fulfil it, is far less dangerous than the contrary; for God will never find fault with that man, who doth endeavour for a perfect obedience, and that by the help of God, (De obedientiâ Deo praestandâ pag. 227, 228.) but his arguments are as weak as his affections are strong in this point.   

¶. 5.  
Objections against the Relics of sin in a regenerate man answered.  
LEt us examine what is usually objected against this truth. And  
First, The command of God requiring we should not lust, and that we should love God with all our heart, and all our soul, and might: From hence they argue, if these two commands cannot be perfectly fulfiled, why are they required of us.  
To this it is answered, that it must be granted, no man living is able to answer the perfection and exactness of this law: who can say he loveth God, as much as the command requireth? that he never faileth in the least degree? who can say that he never finds any sinful motions? any irregular workings of heart? though he do not consent to them; suppose that were always true, which is not to be granted, yet such motions being in the heart, the very having of them maketh us to fall short of the exactness of the law; But yet these commands are necessary; for the rule must always be perfect, not wanting or failing in any thing. The command doth represent the perfect Idea of complete righteousness, as Statues that are erected up in high and eminent places, are commonly of greater length, than the ordinary stature of men is. Thus it is one thing the righteousness commanded in the law, and the participation of it in the subject, that receiveth it according to its proper capacity; The law than is perfect, but we are imperfect, true obedience and imperfect must not be confounded, as Castellio most ignorantly doth, and therefore abandoneth that opinion (De Justificat. pag. 46.) which maketh imperfection a sin: but he calumniateth the orthodox, when he saith, we hold nothing a virtue, but what is chiefest (ibid. pag. 43.) neither do we call that imperfection, which may have a greater degree; Adam was not imperfect, because he had not so much holiness, as the Angles have; In heaven it may be judged, that one Saint shall have more grace than another, yet every one perfected in their measure; and though it be so, he that hath not so much holiness as the chiefest, shall not be judged sinfully imperfect; there is a negative imperfection, and a privative; this later is, when the subject doth not partake of what degrees it ought to do, and then it is always a sin: The star hath not as much light as the Sun, but this is no privative imperfection, because it is not bound to be the Sun: Now the command of God requireth of us the chiefest love that we can by grace put forth, not the highest degree of love, which is possible, but what we are bound to do, and any defect herein is a sin; We admit that all graces are not alike, no more than all sins, one may be more holy than another; yet he that is the highest attainer doth not reach to the utmost of the command; and therefore whatever falleth short of that, is damnable deserving wrath of God.  
Secondly, When we say no man is able to fulfil the Law of God in this life, because the flesh doth still abide in us; We mean not as if this were so, because God could not subdue it, or sin and the Devil were more potent than Christ, but he hath in his Word declared, that he will not give such a measure of grace in this life, by the righteousness whereof we should be justified. So that Castellio's exclamations in this case are ridiculous; here is no injury done to the Spirit of God; we do not make Christ a semi-Saviour; for we readily grant, That the Spirit of God could make us absolutely free from sin in the twinkling of an eye. In the hour of death we are immediately purged from all evil. So that it's plain, the Spirit of God could make us thus complete, but he will not; neither doth this tend to his dishonour, no more than that we die, that we are ●●ck, and carry about with us corruptible bodies. For did not Christ die that we might have glorious bodies, that we might be redeemed from this corruption? Yet this is not done immediately. Seeing then Christ hath assured us, that both soul and body shall be made perfectly holy and happy in time, though it be not done as soon as we would have it; we are not to cavil herein, but satisfy ourselves with the wisdom of God, who doth every thing beautiful in his season, It is true, Christ when he cured bodily diseases, he did perfectly cure them; but doth it therefore follow, that he must do so in soul-diseases, as Castellio urgeth? No certainly, but rather as Christ, though he healed some perfectly of their diseases, yet he did not take away their mortality from them: So though by the grace of God, we have strength to overcome gross sins, yet we are not made impeccable, as the glorified Saints in Heaven are, but there remaineth the fuel of sin still within us; not but that God could remove it, as he could have enabled the Israelites to have conquered all the Canaanites, but because he will not; God could have made all the world at once, but he proceeded by degrees; and thus he doth in our sanctification. So that herein we are daily taught to be humble in ourselves, and to depend alone upon the grace of God. It is true, if all sin were removed, and we confirmed in a state of grace, than there would be no danger of pride, as there is not in those who are made glorious in Heaven: But were were we made perfect and delivered from all sin, yet abiding still in a mutable condition, we should quickly be drunken with the thoughts of our own excellencies; so that perfection, while we are in the way, would not be so advantageous unto us, unless to perfection God should also add confirmation, and this would be to confound Heaven and earth together. And thus much for the first Objection.   

¶. 6.  
I Shall only name a second Objection made in the general against the relics of original corruption in a man, though regenerated, and thereby the imperfection of our renovation, because this doth more properly belong to another head in Divinity, which is much disputed, viz. De Perfectione Justitia, Of the Perfection of righteousness in this life.  
The Objection which is plausibly and speciously urged against this truth is, That this Doctrine is an enemy to a holy life, it is pernicious to godliness, that it is a pleading for sin, and an encouragement to men to content themselves in their formal and sluggish way, because they cannot be perfect. Thus it is thought we bring up an ill report about the way to Heaven, as those Spies did about Canaan, we discourage people, making their hearts faint, because of great Giants that we say are in the way. In this manner Julian the Pelagian old of calumniated Austin, that he did in naturae invidiam malae conversationis sordes refundere, that he did Peccantibus metum demere quorum obscenitatum Apostolorum & sanctorum omnium injuriis, he did consolari, because he made Paul to speak those words, The evil that I hate, that I do, of his own person: Yea (he saith) Austin's purpose was ad infereadum virtutibus bellum, ad excidium civitatis Dei, etc. (Lib. 3. contra Julianum, cap. 26.)  
What a boasting Goliath is here, or a railing Rabshaheb, as if the holding of this corruption adhering to a man, though godly, did proclaim war against all godliness, and did overthrow the City of God. Cassalio also maketh such preaching as this, to be to sow thistles that we may reap figs, It is to make God accept of blind and same Sactifices, saith he (Quinque Impedim. pag. 11. & 12. & 19) that we are like children holding a bird whose legs are tied by a thread, and letting her fly a little, we presently pull her back again: Thus we bid people obey 〈◊〉 Law of God, and when a man endeavoureth to do it, than they tell him he cannot. Therefore (saith he) spend as much time to get perfect obedience, as thou dost to get learning, the knowledge of the tongue, or as thou dost to get wealth, and then thou wilt see, we are not perfect, because we do not spend so much time in this, as in other things. But this is to speak like a Philosopher rather than a Christian.  
To the Objection we answer, There is no injury to godliness offered by this truth.  
First, Because we say it is every man's sin that he is not perfect, therefore we ought to humble ourselves under all our failings. As it was the Israelites disobedience, that they were not active to destroy every Canaanite; whatsoever cometh short of the exact Rule of the Law is sinful, and thereby damnable: Hence God is angry, not only with gross sins, but the imperfect graces of his people, Revel. 3. 2. I have not found thy works perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before God. I here was much emptiness, much vacuity, the Church wanted solidity and fullness in her duties: For this it is that the godly are subject to many afflictions and temptations, they are under divers chastisements, because all the dross of corruption is not yet purged from them. So that the godly man is so far from delighting and contenting himself in these imperfections that he mourneth and groaneth under them.  
Secondly, Here is no impediment to godliness, because we press it as a duty upon the godly, to be pressing forward every day, to be perfecting holiness constantly, and that they are to take heed of self-fulness, or to rest contented in low principles. Hence the Apostle, Heb. 5. 11, 12, 13. and Chap. 6. 1. speaketh very terrible to such as remain in their rudiments (as it were) and are not carried out to perfection. The Corinthians also, 2 Cor. 7. 1. are commanded to perfect holiness in the fear of God. It is therefore our duty to endeavour after perfection, as Paul professeth he did, Phil. 3. though he had not attained unto it; but yet when all is done, Our perfection will be to bewail our imperfection; we shall find absolute purity is Res voti magis quam eveniûs, as Ambrose of old. Hence the most godly have failed in the exercise of those graces, which they have been most eminent in; Abraham is called the father of the faithful, whose steps we are to follow; yet through fear in his lying or equivocating, he manifested unbelief. Sarah is noted for obedience to her husband, and propounded as a pattern to all wives; yet in what a sinful and sad passion did she break out against Abraham, when he was innocent, and she was in all the fault that was about Hagar? The Lord (saith she) judge between me and thee, Gen. 16. 5. Thus David for his sincerity, called a man after Gods own heart; but how false and hyporitical in the matter of Vriah? Here then is no encouragement to stand still; we are not come to our races end, we are to grow every day, there is more to be done, then yet we have performed; and this striving after further holiness will be while we are in this life.   

¶. 7.  
The Objection returned upon the Perfectionists.  
THirdly, Those that plead for perfection, they hinder the progress of godliness; they persuade men with foolish and ablurd conceits, that they ●ay attain to perfection; for when men do believe, they are perfect; What ●●ed they labour more, if they be at the races end? What need they run still? Nothing doth more destroy the life and power of godliness, than such arrogant and proud conceits: So that as Seneca said, Many had been learned men, if they had not been conceited of their learning; so many might profitably proceed in the mortifying of sin, if they were not persuaded, it was mortified already. Thus these Perfectionists preach men into arrogant persuasions of their own righteousness, and thereby hinder them from a true progress in holiness. Besides such Doctrine is in an high degree injurious to the grace of the Gospel, to our Evangelical Justification; if we be whole, we do not need the Physician. Though God vouchsafe inherent grace to us, so far as to be delivered from the dominion of sin, and also to be subduing of it daily, yet the grace of God exalted in this life is by imputation. The grace without us, not the grace within us is that which doth justify. This is the grace so frequently spoken of in the New Testament, and to which all the godly make their recourse under the guilt of sin, and the accusations of the Law; whereas the Doctrine of Perfection wholly evacuateth this admirable and precious way of Gospel-grace. But enough of this.   

¶. 8.  
The several Conflicts that may be in a man.  
I Come to another Proposition, which is, That we may conceive of three conflicts and contrary lustings that may be in a man; not at all naming that which is for the most part in every sinner, that he would have the profit of a sin, the pleasure of a sin, but not the bitterness of it. Such a conflict is in most sinners, they would have the advantage by sin, but not the damage by it. Thus Arianus (Epictetus lib. 2. cap. 26.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Every sin hath division in itself, and so goeth on saying, That every rational soul is obnoxi us to this fight. The thief would not steal, as it is a sin, but as it is profitable. Hence it is, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that what he would that he doth not, and what he would not do, that he doth, which are almost the same words with the Apostle. But this I do not insist on.  
The first combat is, That which may be in Heathens, between their conscience and their appetite. The light of nature inclining one way, and their lust another way, which is notably taken notice of by Aristotle; a man in such a conflict is called by him an incontinent person, as distinct from an intemperate, who having the habit of sin, is carried out to the actings thereof without any remorse or regreting of conscience or reason. To clear this, he speaketh of a twofold part of the soul, the rational, and that which hath not reason, or which doth repugn reason. The rational part (saith he, Lib. 1. Ethic. cap. 13.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth provoke and incite to what is good; but the rebellious part gain-sayeth. Even as in the paralytical parts of the body, when a man would move such to the right side, they fall to the left side. Now this Discourse of Aristotle's we acknowledge, as having some truth, for even Heathens have by nature their consciences accusing or excusing of them, Rom. 2. 15. But Papists and others do horribly pervert this, when they bring it into Divinity, and so put a new piece of garment into the old, thereby making a rent, because there is no agreement with them; otherwise we grant such a combat: yea it is in too many men, whose convictions are strong, but their lusts stronger; and no doubt this is in a regenerate person so far, as nature still abideth in him; but such men's dislike and renitency of conscience doth not excuse them, though they be not such great sinners, as those that sin without any remorse, yet their condition is damnable. Though such have many good sentences, and you shall hear many good speeches come from them, yet they are still under the bondage of sin; for though they have a knowledge condemning their sin, yet it is but universal; when they come to the particular, than they are carried away, or their knowledge is but habitually in them, not actually; as with drunken men, or men in a sleep; so that the good sayings they utter, they have no practical application of them, and therefore compared by Aristotle (Lib. 7.) to a City, which was derided by this saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The City consulteth and adviseth, that yet regardeth not Laws, or like such who did utter Empedocles his grave sentences. A sad thing it is: And oh how often is it for some men to speak excellent religious truths in discourse, of which they have no practical power? Solomon hath two excellent expressions to this purpose, Prov. 26. 7. The legs of the lame are not equal, so is a parable in the mouth of fools. As the legs of a lame man being not equal, make the going uncomely; so it is when a man hath good speeches, but evil actions. Again vers. 9 As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools; As a drunkard feeleth not the sharpness of a thorn running into his hand; so neither doth such an incontinent person, the power and efficacy of the most excellent and savoury truths which he speaketh: yet all the while such convictions of light are upon man, there is the more hope, and he may be the more easily cured, insomuch that he is not as evil, as a man habituated and senseless in his sin. Hence Aristotle saith, That though an incontinent person doth the same things with an intemperate, yet he is not an intemperate person, as was said of the Milesians, They are not fools, but they do the things that fools do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lib. 7. Ethic. cap. 9   

¶. 9  
Another Combat in those within the Church, which yet may not be godly.  
IN the second place, There is a second Conflict that is in those who are in the Church of God, and are in a preparatory way to conversion: These besides the natural light of conscience, have the supernatural light of the Word, which doth powerfully awaken them, enlighten and humble them; so that they feel a troublesome war within themselves, yet for the present obtain not that grace which setteth them at full freedom. Many men before their conversion have been in this soul-fight a long time. Prudentius the Christian Poet hath his Psycomachia, wherein some sins and virtue, as chastity and uncleanness, covetousness and liberality are brought in combating with one another. And thus many times some godly persons in their unregenerate time have been entangled in some special lust or other. There are many assaults and skirmishes ere the work of grace doth take full possession. Austin doth excellently declare this in his own experience (lib. 8. Confess.) Velle meum tenebat inimicus meus, etc. My enemy did take hold of my will, and made a chain thereof, whereby he was fast bound; and hereupon he did sigh and groan to be delivered, being ligatus non ferro alieno, but ferreâ meâ voluntate, bound with his iron will. In these aestuations of spirit he lay wearying himself, till at last the grace of God came in with full power upon him, making a through change, cutting off the fetters that were upon his soul.   

¶. 10.  
Of the Combat in the godly between the Flesh and the Spirit, and how it may be discerned from the former.  
IN the third place, There is the Combat in regenerate persons between the work of grace, and the flesh in them. The former was only between the natural conscience and lust; The second between the Spirit of God, but moving and working only in a man, and his corruption; The last between the Spirit of God inhabiting and dwelling in a man, and the flesh in him. So that if a Christian ask, How shall I know whether the combat I feel be between the Spirit and the flesh, or conscience, and my lust? Though practical Divines give many differences, yet briefly in these three particulars, one conflict may be discovered from the other.  
1. From the principle and root. In the godly this ariseth from a total renovation, or the Image of God placed in a man: In the other it is only from partial illumination or natural light.  
2. In the motive. This combat in the godly is upon holy grounds, out of hatred to sin, out of love to that which is holy. In the other it is out of terror and slavish fear, it is because they would not be damned, it is because of horror upon them, not any delight in God.  
3. In the manner. In the other the fight is between two parts of the soul, only the mind against the appetite; or if there be any work upon the heart, it is but transitory and vanishing; whereas in the godly man this combat is universal, he hath will against will, love against love, as well as his mind against these. Thus Austin (ibidem.) speaketh of the two wills he had, his carnal will, and his spiritual will; his meaning is, that because his will was not so full and efficacious as it should, therefore he had two wills, as it were, Non igitur monstrum, etc. saith he: It is not therefore a monster partly to will, and partly to will; but the sickness of the mind that cannot rise up fully to what is good; and therefore there are two wills, because one is not wholly and fully carried out to that which is good. This expression of Austin fully answereth that Objection, when they demand, How can the will, will and nill at the same time? It is a contradiction to say so. But Austin answereth, It's therefore called two wills, or therefore it is said to will and nill, because it doth will sickly and faintly, It's not so throughly and totally carried out to God as it ought to be; and this halting like that of jacob's thigh will go with us to the grave. Thus we are as weak men that are partly well, and partly sick, as the twilight, when it is partly light, and partly darkness, or as wine mingled with water; not that in such a mixture we are able to say, this part is water, and the other part is mere wine: So we must not think that in a regenerate man, one part is merely spiritual, the other merely carnal, but the corruption in a man doth adhere to every part that is sanctified; and therefore as the principle is mixed, so are the actions which flow from it. But it is time to hasten to the last Proposition, which is,   

¶. 10.  
Of the Regenerates Freedom from the Dominion of sin; And whether it be by the Suppression of it, or by the Abolishing part of it.  
THat though original sin be in a regenerate person, yet it is not in its dominion there, it is in part abolished. For there are these things to be considered in this inbred defilement; there is,  
1. The Gild.  
2. The Dominion, and both these are removed in a regenerate person.  
3. There is the sense or presence of it, and that is not taken away but by death.  
4. Some add the Root of it, and that (they say) is not destroyed till the body be consumed to ashes. For although it be true, that death putteth an end to all sin, yet that must be understood of an ultimate and final death; otherwise if it be a dispensatory death, as it was to Lazarus and some others; as that did not put a period to their bodily miseries, when they lived again, so neither did it to sinfulness in their souls. But even Lazarus and such like persons raised upon a special economy were regenerated but in part; and this conflict of flesh and Spirit was in them, and so they needed to pray for forgiveness of sin. But though we must acknowledge, that original sin hath not the power in a godly man it once had. All the difficulty is, Whether it be by suppression of it only, or abolishing part of it; and if original sin be in part diminished, How can the whole of it be propagated to the child? Or why may not the last part of it be consumed in this life? It may be this Question may be more subtle than profitable. Scotus, as Pererius allegeth him (in Rom. cap. 7.) thinketh that in a godly man original sin is not at all abated, only grace is every day augmented, and so that cannot weigh us down, as it did before: As (saith he) if an Eagle should have any weight upon her, but the strength of her wings be increased, then though the weight were not diminished, yet because her strength is increased, it would not hinder her in flying. But to answer this Question, we must conclude, that in regeneration original sin is more than suppressed, there is a qualitative change, and so a diminishing of darkness in the mind, by light; of evil in the will by holiness: So that the increasing of these graces do necessarily argue the decreasing of original sin. And For this purpose the Scripture useth those terms of crucifying and mortifying; only when we say, original sin is diminished: You must not understand it hath quantative parts, as if they were cut off by degrees, but potestative, that is, the power and efficacy of original sin is not so lively, so vehement as it was once, yet where it is thus weakened, a regenerate person begetteth a son in an unregenerate estate, because he is the son of Adam fallen, and is not a father as he is godly, but as he is a man. Now though it doth thus tenaciously adhere unto us, yet death will give it a final and full blow: not death merely, as it is a dissolution in a natural way (so that Castellio doth absurdly endeavour to perplex this Doctrine with curious interrogatories) but as the nature of it is altered by Christ, the Spirit of God putting forth its greatest efficacy at that time: Yea though a godly man should be so overcome by a disease, that he were not able to act faith in Christ at that time, for the utter subduing of sin in him, yet his faith formerly put forth on Christ for that purpose, and the promise of God at that time will effectually conquer all. This being so, how ought the godly gladly to submit to death? The terrible vizour of it is now taken away. No vain thoughts, no worldly or distempered affections shall ever molest thee more. It is not death to thee, but to thy sin. It is not a death to thy graces and comforts, but to thy corruptions, Miseria non home moritur, said the Martyr, when he was to die. It is misery not man that dieth.     

CHAP. IU.  
Of Death coming upon all men, as another Effect of Original Sinne.  

SECT. I.  
The Text explained.  1 COR. 15. 22. For as in Adam all die, even so in Christ shall all be made alive. 
THe chief scope of the Apostle in this Chapter (as was formerly declared from the 49th verse) is to establish that fundamental and necessary Article of the Resurrection of the dead; which because of the incredibility of it to mere humane reason, was much derided by the Heatheus, and Paul for the preaching thereof, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 17. 18. A trifling babbler. Hence because of the difficulty to receive this truth, Synesius was ordained Bishop, though as yet not persuaded of the Doctrine, which afterwards by the grace of God towards him, he did acknowledge. Yea it's observed, That the Philosophers when made Christians, received this as the last Article of their Christian faith, because so contrary to those Philosophical principles they had been accustomed unto. The Sadduces also denied this main Article, but they might be supposed to do it upon corrupt grounds futable to their lusts; for being (though not so numerous, nor so applauded for piety by the people, as the Pharisees were, yet) for the most part the richest and most wealthy, they embraced that opinion, which denied the Resurrection, as being more convenient for their carnal hearts, and that they might with more delight and security give themselves up to this present world. But the Apostle doth here most industriously and powerfully confirm this Doctrine, which if not true, all our Christian Religion would be in vain.  
The principal Argument to prove this Doctrine is from the Resurrection of Christ: For the rising as our Head, it necessarily followeth his members should also rise to such glory and immortality. So that Christ's Resurrection doth necessarily infer outs, which made the primitive Christians so affected with it, that in their ordianry salutations, whenmeeting with one another, they did use to say. Christus resurrexit, Christ is risen. For this end, Christ is called, The first fruit of them that slept, vers. 20. As the first fruits did sanctify the whole harvest of corn that was afterwards to be gathered: So did Christ rising, all his members by his Resurrection, assuring them of theirs. Hence it is that the Apostles Arguments are not to prove the Resurrection of wicked men (for they arise upon another account) but only of the godly who are his members, and have an interest in his mediation.  
It is indeed a Dispute, Whether even wicked men do not rise by the virtue of Christ's merit, and his Resurrection. Baldwine for determining the negative (in locum.) is traduced by another Lutheran for Popery and Calvinism, as introducing that Doctrine of the particularity of Christ's death. But certainly, The wicked man's resurrection is not to be accounted in the number of any mercies, and therefore not merited by Christ. Hence it followeth necessarily, that they rise not by any relation to Christ, but by the power and justice of God, because of that immutable and unchangeable Decree, that every sinner unrepenting shall die both temporally and eternally, which later could not be accomplished, unless the bodies of wicked men were raised up to life again out of the dust.  
Now our Apostle to prove Christ the cause of our Resurrection, draweth an Argument from a comparison between Adam and him, making them two originals and fountains, but of contrary effects, the one of death, the other of life; For as in Adam all die, so in Christ all shall be made alive. Not that all men universally shall be saved by Christ; but the universal particle must be limited according to the subject matter in hand; All that are in Christ, all that are his members shall be made alive by him. And therefore in the next verse it is so limited, Christ the first-fruits, and afterwards they that are Christ's at his coming; So that the sense is, That as all Adam's posterity die, because of him, so all that are Christ's seed shall live by him. For the expression in Adam, and in Christ, do denote a causality in them, the one of death, the other of life. Therefore we must not think, that the Apostle doth here only make a bare similitude and comparison, showing that as by Adam we die, so by Christ we shall be made alive, but it's an Argument from the power and causality that is in one to the other.  
The Apostle doth in the fifth of the Romans make the like comparison, only there is this difference, as Calvin observeth. In that place the Apostle maketh the comparison chiefly in respect of spiritual effects, death as it brings condemnation, and life as it is accompanied with justification here, and glorification hereafter. This Text is greatly agitated in the controversy between Puccius and Socinus, (Vide Disput. de statu primi hominis ante lapsum.) The former holding truly (though he superaddeth many gross errors) that Adam was not made mortal, and that death came in only by sin: only he goeth absurdly beyond his bounds, when he holdeth the beasts were also made immortal. The later on the contrary he holdeth, That Adam was made mortal, that death in natural, that though by sin we are under a perpetual necessity of death, (which is an ambiguous phrase he useth) yet death itself is natural; He granteth, That immature and violent death cometh by sin; but death as it is a mere dissolution of a person, so it is from his primitive creation and constitution. Therefore be would have this difference between the Text I am upon, and Paul's Discourse in the fifth of the Romans, viz. That there indeed he speaketh of the sin of Adam, by which we come to die; But here he would have the Apostle consider Adam as he is by Creation, and that being mortal from the beginning we also are mortal from him. But who can persuade himself, that these passages concerning the change of the body hereafter to what it is now? It is sown in corruption, it's raised in corruption, it is sown in dishonour, it is raised in glory, it is sown in weakness, it is raised in power, are to be understood of our bodies, as at the first Creation, and not as they are now by Adam's fall? Our bodies are made corruptible and vile bodies by reason of sin. We must then understand the Apostle as speaking of Adam sinning, though sin be not here named. So that the fifth of the Romans will excellently illustrate this place; and that maketh the sense to be, That Adam sinning, by his sin death entered upon all mankind, so that death is not natural, neither doth it arise from our first constitution, but it cometh in wholly by sin.   

SECT. II.  
Death an Effect of Original Sin, explained in divers Propositions.  
HAving then heretofore spoken of some spiritual effects of original sin, (and more might be named, such as a necessity to sin, an impotency to all good, senslesness and stupidity therein, the aldom to Satan; but I shall pass them by, (as being very proper to the Common-place of Divinity, which is of the grace of God, and man's freewill) and shall proceed to the effects of original sin that are of another nature, and that is temporal and eternal death. The former effects did so slow from original sin, as that also they are sinful properties in a man, but these are merely punishments. It is not our sin that we are sick, that we die, but it is the effect. From the words than we observe this truth and doctrine,  
That death cometh upon all mankind, because of our sin we have originally from Adam. It is true, the Socinian will say, We put more in the Doctrine, then is in the Text; but you heard the comparison used by the Apostle in the fifth of the Romans compared with this, doth necessarily suppose death to be, because of Adam's sin, not only as imputed unto us, but because thereby we are made inherently sinful. This truth is of a very vast compass, but I shall confine myself within as narrow bounds as may be; I shall follow my usual method to explicate this in several Propositions.  

¶. 1.  
FIrst, This controversy about man's mortality is very famous in the Church, and hath been of old solliciously disputed. The Pelagians as they denied original sin, so consonantly to that falsehood they affirmed, That death was not the punishment of sin, but did arise by the necessity of our natural constitution; Which Assertion was condemned by some Councils, and the Laws of Emperors, as injurious to God the Creator of men. For this experience, that Infants new born are subject to many miseries, and death itself, was a thorn in their sides, which they could not endure in, nor yet possibly pull out. Sometimes with the Stocks they would deny death to be an evil. Sometimes they would say, Children in the womb are guilty of actual sins, for which they deserved death: but that which they did most constantly adhere unto, was, That Adam was made mortal, and would have died, if he had not sinned, death being a necessary consequence (as they say) from a man's corporal constitution. The Papists, especially the Schoolmen of old, and the Jesuits of late (to whom Jansenius doth vehemently oppose in this point, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Greek expression is) say, That Adam was indeed by nature mortal, but by grace and superadded favour, he was immortal. So that both Papists and Protestants agree in this, That Adam was made immortal in his Creation: Only the difference is, Whether as original righteousness, so immortality may be said to be natural or supernatural to Adam; We say it's natural, they say it's supernatural; and yet Bellarmine (De gratiâ primi Hom. lib. cap. 5.) in his explication of himself in this point cometh very near us, or at least speaketh contradictions to himself: For (he saith) if natural be taken for that which was put into man from his nativity, if natural be taken for that which was to be propagated to Adam's posterity; if natural be taken for that which is convenient, to perfect and prepare a man for his end, than they say original righteousness, and so by consequence immortality would have been natural to Adam's posterity; but if we take natural for that which doth internally constitute nature, or necessarily flow from the principles of nature, than (they say) immortality was supernatural, even as original righteousness. But the Protestants, when they call original righteousness natural, they do not mean effectiuè, as if it were not the gift of God bestowed upon us, as if it did flow from the principles of nature; but subjectiuè, that is, original righteousness and immortality were not supernatural to Adam, as they are now to us, being we are corrupted, but connatural, or a due perfection to man, supposing God created him for such an end, as to enjoy himself. So that it is due not so much to the nature of man, as to God's Order and Decree concerning man. Thus as in birds, supposing God would have them to fly, it was necessary they should have wings, (though they come from a natural principle) so in man, supposing God made him for communion with, and enjoyment of himself, it was necessary that he should be endued with holiness (Though flowing not from nature, but concreated by God with man.) Thus that which is the gift of God, and cometh only from him, may be in respect of the subject a due perfection. It was thus with Adam in respect of his soul, that was created immediately by God, it did not flow from any natural causes; yet supposing God would make him a rational creature, than this became a due perfection to him. Adam then was immortal by nature in a well-explained sense, as he had a reasonable soul by nature. But however it be, Protestants and many Papists agree in the thing, that he was made immortal; only they differ in the manner How. Now the Socinian differeth from all; for he dogmatizeth, That Adam was made mortal, that death was natural, and denieth any original righteousness or immortality that was bestowed upon Adam any way. It is true, sometimes he saith, That though Adam was made mortal, yet God might have preserved him from actual death by some way or other; only that he was made immortal, that he denieth. So that what the Papists dream about their imaginary pure naturals, saying, God might have created man so: Socinians affirm defacto, it was so. The late Writer Dr. T. is also positive for Adam's mortality by nature, That Adam was made mortal by nature (saith he) is infinitely certain, and proved by his eating and drinking, etc. (Further Explicat. pag. 453.) instancing in those Arguments the Socinians use to bring. All which Assertions do directly and evidently oppose the word of God.   

¶. 2.  
How many ways a thing may be said to be Immortal; and in which of them man is so.  
SEcondly, When we say, God made Adam immortal, and that upon his transgression both himself and his posterity are subjected to a necessity of death, We must rightly understand in what sense he is said to be so. For  
1. A thing may be said to be immortal absolutely and essentially, having no principles of death within, nor cannot be destroyed by any cause without. Thus 1 Tim. 6. 16. God is said only to have immortality. This is that comfortable attribute which the people of God make use of under all changes and vicissitudes, God is always the same. Though father die, though mother die, yet God doth not; as one in the Ecclesiastical Story said, when word was brought him, that his father was dead, Desine (saith he) blasphemias loqui, pater enim meus immortalis est, Cease to speak blasphemy for my father is immortal.  
2. That may be said to be immortal, which is so by some singular dispensation of God, either in respect of mercy, or of justice; and thus it is with the glorified bodies of the Saints, and the damned bodies of wicked men; for the Saints their vile bodies shall be made like Christ's glorious body, they are raised to incorruptibility and glory; and as for the bodies of damned persons, though they be raised to reproach and dishonour, yet by God's justice they are preserved immortal; so that the fire cannot consume them to ashes, neither shall length of time ever destroy them. For if God could make the Israelites clothes and shoes to last so many years without being consumed, no wonder if he do a greater matter upon the bodies of men.  
3. That may be said to be immortal, which by the will of the Creator is so constituted, that being separated from all matter, it hath no principles of dissolution from within. And thus the Angels are immortal, they have no principle of corruption within, yet they are annihilable by the power of God; should God withdraw his preservation of them they would cease to be, but from within they have no cause of dissolution. The Devils also in this sense are immortal, and that is the reason, though many wicked and bloody persecutors of God's Church have died, yet the Devil being immortal hath stirred up new ones, which made a good man say to one who did greatly rejoice at the death of a cruel persecutor, At diabolus non moritur, but the Devil doth not die.  
Lastly, A thing may be said to be immortal, Conditionally supposing such and such conditions he performed, and in this sense only we say, God made Adam immortal; for 〈◊〉 had a power to sin, and so a power to die, he had a power to stand, and to a power to be freed from death. So that we do not say, Adam had such an immortality as the glorified bodies have that cannot die, but conditionally only. As he had in him power to sin, so he had a power to deprive himself of all happiness and immortality, which fell out also to our utter undoing. Autin's expression of Posse non mori, and Non posse mori, is known by all. It is not then an absolute, but a conditional immortality we speak of.   

¶. 3.  
Propos. 3. ALthough we say that God made man immortal, yet we grant, that his body being made of the dust of the earth, and compounded of contrary element, it had therefore a remote power of death. It was mortal in a remote sense, only God making him in such an eminent manner, and for so glorious an end, there was no proxim and immediate disposition to death. God indeed gave Adam his name (whereas Adam imposed a name upon all other creatures, but not himself) and that from the originals he was made of, to teach him humility even in that excellent estate, yet he was not in an immediate disposition to death, When Adam had transgressed God's Law, though he did not actually die upon it, yet than he was put into a mortal state, having the prepared causes of death within him; but it was not so, while he stood in the state of integrity, than it was an immortal state, now it is a mortal one; I say state, because even now, though Adam hath brought sin and death upon us, yet in respect of the soul a man may be said to be immortal, but then there was immortality in respect of soul and body, the state he was created in, did require it. So that although death be the King of terrors, yet indeed original sin, which is the cause of it, should be more terrible unto us. Now man by sin is fallen, the beasts could they speak would say; Man is become like one of us, yea worse, for he carrieth about with him a sinful soul, and a mortal body.   

¶. 4.  
Distinctions about Mortality, and that in several respects Adam may be said to be created mortal and immortal.  
THe fourth Proposition is, That from the former premises, it may be deducted, that in several respects Adam may be said to be created mortal, and immortal; yet if we would speak absolutely to the question, when demanding how Adam was created, we must return, Immortal. Some indeed, because man's mortalilty and immortality depended wholly upon his will, as he did will to sin, or not to sin; so they have said he was neither made mortal, or immortal, but capable of either; but that is not to speak consonantly to that excellency of state which Adam was created in; for as Adam was created righteous, not indifferent, (as the Socinians say,) neither good or bad, but capacious of either qualification; so he was also made immortal, not in a neutral or middle state between mortal and immortal; so that he had inchoate immortality upon his creation, but not consummate or confirmed, without respect to perseverance in his obedience: for the state of integrity was, as it were the beginning of that future state of glory. Again Adam might be called mortal in respect of the orginals of his body being taken out of the dust of the earth, but that was only in a remote power, so God did so adorn him with excellent qualifications in soul and body, that the remote power could never be brought into a proxime and immediate disposition, much less into an actual death, for a thin● may be said to be mortal, 1. In respect of the matter, and thus indeed Adam's body in a remote sense was corruptible.  
2. In respect of the form. Thus Philosophers say sublunary things are corruptible because the matter of them hath respect to divers forms, whereas they call the heavens incorruptible, because the matter is sufficiently actuated by one form, and hath no inclination to another; and thus Adam might truly be said to be immortal, for it was very congruous that a body should be united to the soul that was suitable to it; for that being the form of a man, and having an inclination or appetite to the body, if man had been made mortal at first, the natural appetite would in a great measure have been frustrated, it being for a little season only united to the body, and perpetually ever afterwards separated from it: Surely as an Artificer doth not use to put a precious Diamond or Pearl into a leaden Ring; so neither would God at first join such a corruptible body to so glorious and an immortal soul.  
3. A thing may be said to be mortal in respect of efficiency: and thus it is plain Adam was not made mortal: for he might through the grace of God assisting have procured immortality to himself; that threatening to Adam, In the day he should eat of that forbidden fruit, he should die the death, Gen. 2, 17. doth plainly demonstrate, that had he not transgressed Gods command, he should never have died.  
4. A thing may be said to be mortal in respect of its end; Thus all the beasts of the field, (whatsoever Puccius thought) are mortal, because their end was for man, to serve him; so that it is a wild position to affirm, as he doth, that there shall be a resurrection of beasts, as well as of men, for they were made both in respect of matter, form, and end, altogether mortal, whereas Adam was made after the Image of God, to have communion and fellowship with God, and that for ever, which could not be without immortality.   

¶. 5.  
Prop. 5. THe true causes of death are only revealed in God's Word. All Philosophers and Physicians they searched no further than into the proxim & immediate causes of death, which are either external or internal; they looked no further; and knew of no other thing, but now by the Word of God, we Christians come to know that there are three principal causes of death; so that had not they been, those intermedious and proxime causes of death had never been: The first cause is only by occasion and temptation, and that was the Devil: he tempted our first parents, and thereby was an occasion to let death into the world: for this cause the Devil is called, Joh. 8. 44. a murderer from the beginning; it doth not so much relate to Cain, as to Adam's transgression; yet the Scripture Rom. 5. doth not attribute death to the Devil, but to one man's disobedience, because Adam's will was not forced by Satan, he had power to have resisted his temptations, only the Devil was the tempting cause. The second and most proper cause of death was Adam's disobedience; so that death is a punishment of that sin, not a natural consequent of man's constitution. The History of Adam as related by Moses doth evidently confirm this, that there was no footstep of death, till he transgressed God's Law, and upon that it was most just, that he who had deprived himself of God's Image, which is the life of the soul. should also be deprived of his soul, which is the life of the body; that as when he rebelled against God, he presently felt an internal rebellion by lusts within, and an external disobedience of all creatures, whom he did rule over before by a pacifical dominion; so also it was just, that he who had deprived himself of spiritual life, should also be divested of his natural life. Hence it is that the Apostle informeth us of that, which all the natural wise men of the world were ignorant of, Rome 5. 12. That by one man's sin, death entered into the world, where the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is observed to have its peculiar Emphasis, pertransiit sicut lues, even as the rot doth destroy an whole flock of sheep; and therefore at the 14th Verse the Apostle useth another emphatical expression, Death reigned, and that upon those who had not sinned after the similitude of Adam's transgression: Seeing then by Adam's transgression death cometh thus to reign over all mankind, and there would be no justice to have 〈◊〉 inflicted, where there is no sin; it followeth necessarily that every child becometh inherently sinful because internally mortal and corruptible. Thirdly, The third and last cause, is the anger of God justly inflicting this punishment of death upon us; death may be considered in respect of the meritorious cause, and so it is not of God, but of sin. Secondly in respect of the decreeing and punishing cause; and this death is from God, as an evil justly inflicted upon man for his sins; God inflicts the sentence of death upon us, but sin deserveth it; not that death can properly be caused by God, for that is a privation, but by removing life, God in taking away life, is thereby said to cause death: Even as when the Sun is removed from our Hemispere, than darkness doth necessarily follow. These than are the causes of death, but oh how little are they attended unto● men attributing death to many other causes besides this.   

¶. 6.  
Prop. 6. When we say that death cometh by original sin, in that we comprehend all diseases pains and miseries, which are as so many inchoate deaths, yea all labour and weariness; for so God threatened Adam, Gen. 2, 17. Cursed is the ground for thy sake: in sorrow shalt thou eat of it all the days of thy life. In the sweat of thy face shalt thou eat bread, till thou return unto the ground: for out of it wast thou taken. In this sentence there is matter enough to humble us; there is not a thistle in thy corn, not a weed in thy garden, but it may put thee in mind of original sin; yea there is not the least pain or ache of thy body, but this may witness it to thee: so that Austin saith truly, we do circumferre testimonium, etc. We carry about with us daily full evidence to confirm this Doctrine of original sin: for such evils and calamities as do necessarily follow our specifical nature, accompanying us as men, they cannot be attributed unto any other cause but original sin; which consideration viz. of mankind being universally plunged into miseries, and not knowing the cause thereof, made the Platonists, and some Heretics conclude, that the souls of men had sinned formerly, and by way of punishment were therefore adjudged to these mortal and wretched bodies. Though death be only mentioned, because that is most terrible, and all other miseries tend thereunto; yet they are necessarily included. Some ask the Question, Why God did not threaten hell, rather than death; but no doubt eternal death is understood in this commination, for temporal and eternal death are the wages of sin, only death is mentioned as being most terrible to sense, men being more affected with that, then with hell which is believed by faith. The Scripture then mentioning death only, how absurd and preposterous are the Socinians, who in that threatening will comprehend any thing but death; death they say cometh from the necessity of that matter we are constituted of, but sickness, labour, and such miseries, as also eternal death, these are the proper fruit of sin: Thus men delivered up to error, are hurried from one dangeous precipice to another. But let Christians in all diseases, miseries, and death itself, look higher than the Philosopher, or the Physician: Let them acquaint themselves with original sin, and thereupon humble themselves under God's hand.   

¶. 7.  
The several Grounds assigned by Schoolmen of Adam's immortality rejected, and some Causes held forth by the Orthodox.  
Propos. 7. ALthough it be agreed upon by all, except Socinians and their adherents, that Adam was made immortal at least by grace, and the favour of his Creator; yet there is difference among the Popish Writers, upon what to fasten the ground of his immortality: What was the cause of it, therein they disagree. Some place it in a certain vigour and excellency that was then in the soul, whereby it was able to preserve the body from death: Molina liketh not this, (De opere sex dierum Disput. 28.) and therefore he doth affirm, that the body of Adam was made immortal and impassable, by an habitual gift bestowed upon it, which he saith was a corporeal quality extended through the whole body; Because, saith he, this immortality was not a transient thing, but an enduring gift, suitable to that state; and God is used to give permanent gifts, not immediately, but by some inherent principle: Even as the glorified bodies are made immortal by some intrinsical quality accommodated to that state; yea and the bodies of the damned also, though they are immortal, yet they are not impassable, because they are tormented in the flames of hell fire. But Suarez (Lib. 3. de hominis Creatione cap. 14.) doth upon good grounds reject any such supposed corporeal quality, as being without any foundation from the Scripture, and introducing a miraculous way without necessity. For who can think, that Adam had such an intrinsical quality in his body, that fire would not burn him? that if he went upon the waters, his body would not sink? Others they attribute his immortality to the tree of life, that was (say they) both alimentum, & medicamentum; as it was both nourishment, so it preserved life; and as it was medicinal, so it did repair that partial abating of natural strength in concoction, which would otherwise in time have come upon man: But this opinion taketh that for granted, which yet is greatly controverted, viz. that it was called the tree of life, as if there had been some active physical power in the fruit thereof to continue a man's life, either for a long time, as some think, or for ever, as others; whether indeed once eating of it, or constant eating was necessary, as opportunity did require, is also debated by curious Authors; for some make it to be called a tree of life, only Symbolically, as being a sign of eternal life, which Adam should have enjoyed had he continued in obedience. And truly though it should be granted, that there was such a virtue in the tree, yet when Adam had sinned, it would no ways have helped him, or preserved him from death, because the wages of sin is death, and therefore would not have produced that in him, which it is supposed that it might have had in Adam's obedience; yet God would cast him out from Paradise, lest he should eat of that tree: For it was just that he who had incurred the sentence of death by his transgression, should be deprived of all the signs of life, and symbols of God's favour. Furthermore this tree of life, was not itself immortal; Would that always have continued? Was not that subject to alterations as well as other trees? How then can man's immortality be attributed to that? Seeing then there is so much uncertainty amongst Schoolmen upon what to place Adam's immortality, the Orthodox do consonantly to Scripture, put it upon these things, concurring as causes to preserve him from death.  
The first is, That excellent constitution and harmony of his body, whereby there could not be any humour peccant or excessive. So that from within there would not have sprung any disease. And although in Adam's eating and drinking, being nourished thereby, there would necessarily have been some alteration in him, by deperdition and restauration, which is in all nourishment; yet that would have been in part only, not so as to make any total change upon his body.  
2. The second cause was, That original righteousness which God made him in. For seeing sin only is the meritorious cause of death, while Adam was thus holy and absolutely free from all sin, death had no way to enter in upon the body.  
3. There was the providence of God in a special manner preserving of him, so that death could not come by any extrinsical cause upon him. No doubt but Adam's body was vulnerable: a sword if thrust into his heart, would have taken away his life; but such was the peculiar providence of God to him in that condition, that no evil or hurtful thing could befall him.  
Lastly, and above all, God's appointment and divine ordination, was the main and chief cause of his immortality. For if the Scripture say, (Deut. 8. 3.) in the general, That man liveth not by bread alone, but by every word that cometh from the mouth of the Lord, than this was also true in Adam: And if we read of Elias, that he went forty days in the strength of a little bread that he did eat, Is it any wonder, that the appointment of God should work such immunity from death in Adam? Whereas then there are three things about death considerable, the potentia or power, the actus, or death itself, and the necessity, Adam was free from all these; unless by power we mean a remote power; for if he had not had this power of dying, than he could not have fallen into the necessity of death. Thus you see the excellent constitution of his body, original righteousness, a divine providence, and God's order and decree therein did sufficiently preserve Adam, not only from actual death, or the necessity of death, or death as a punishment; but also from any disposition, or habitual principle within him of death and it may be from this state of immortality Adam was created. The Poets by 〈◊〉 obscure tradition, had their figments of some meats and drinks which made men immortal; as their Nectar, called so, say some, because when drunk, did make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, young again; or as others, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as that which did not suffer them to die. There was also their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as much as sine mortalitate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is mortalis. They had also their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, luctus, because it did expel all sorrow and grief. But to be sure when we compare our mortal, sinful and wretched estate we are in, with this glorious estate of Adam's: What cause have we to humble ourselves, to see the sad change that is now come upon us? By this we may see how odious that first transgression was unto God, that for the guilt thereof hath made this world to be a valley of tears, to be like a great Hospital of diseased and miserable men.    

SECT. III.  
Arguments to prove that through Adam's sin we are made sinners, and so mortal.  

¶. 1.  
LEt us proceed to prove our Doctrine, That through Adam sinning we are made sinners, and so mortal, which necessarily supposeth that Adam was made immortal, and that death had nothing to do with mankind, till sin came into the world.  
The first Argument is, From that glorious condition Adam was made in, and also the excellent end he was created for. All which would have been horribly obscured, if death or mortality had then been present. The fears and thoughts of death are a bitter herb in the sweetest dish that is; when of any comfort we have, we may say as the young Prophets to their master, there is mors in ella, death in the pot; death in this or that mercy thou enjoyest, this doth greatly abate our delight. Therefore we read of one of the Kings of France, a Lewis, that forbade all those who attended him, ever to make any mention of death in his ears; that profane man thought, such a speech would damp his delights. Seeing then God's purpose was to make a man such an excellent and blessed creature, can we think he was made mortal, and that it might have been said to him, This night thy soul shall be taken away, and then whose shall this Paradise, and all these goodly enjoyments be? It is the Scriptures design to aggravate the goodness of God towards man, and to show the excellency and honour God put upon him. Whereas the Socinians directly oppose this purpose of God's Spirit, and would make man as miserable as may be. Hence they say, he was created like a mere innocent, that he had not much more knowledge than an Infant, that he had no original righteousness, that he was made mortal. Yea Socinus, (Resp. ad Puc. cap 14 pag. 106.) cavils at the explication of that place, Genes. 2. 8. which is owned by all Interpreters, about the garden in Eden. which God placed Adam in; he would not have any such place of pleasure or delight understood thereby. But although the word may be retained as a proper name, Eden, for so our English Translators do, yet because it cometh of a word that signifieth to delight, Gen. 18. 12. The Church of God hath always intepreted it of a place of delight, yea that Heaven is called Paradise allusively thereunto; and therefore it's horrible impudence in Socinus to say, that place was not called Eden, when God planted it at first, but in following ages it received that appellation. Thus whereas the Psalmist doth admire the goodness of God, for the honour put upon man at the Creation. This Heretic laboureth to debase and diminish it as much as may be.   

¶. 2.  
ANd if Adam had been made so righteous and glorious, yet subject to death he would have been like that building Paul supposeth, 1 Cor. 3. Whose foundation was of gold and precious stones, but the superstructure hay and stubble: Or like Nebuchadnezzar's Image, which was partly of gold, with other additaments, and partly of clay; all which would have redounded to the dishonour of God his maker; neither could it so well be said, By one man, (or by the Devil) death came into the world, as by God who is supposed to make man in such a mortal and frail estate.  
But I proceed to a second Argument, and that may be drawn from the commination made by God to Adam upon his disobedience, compared with the execution of this sentence afterward, which might be enough to convince any, though never so refractory. The threatening to Adam we have recorded, Gen. 2. 17. where God prohibiting him to eat of the Tree of knowledge of good and evil, confirmeth this Law with a penalty (viz.) That in the day he did eat thereof, he should surely die: dying thou shalt die; The gemination is to show the certainty, as also the continuance or it. So that Socinus and others, who would not understand corporal death in this place, as being from the natural constitution of a man, and so would have been, had there not been this commination, doth join too much with the Devil in this business; for his endeavour was to persuade the woman that this threatening was false, and that she should not die, death should not be the punishment of her transgression: But what need we any clearer place than this divine commination? Doth not this necessarily suppose, that if Adam had not transgressed, he should not have died, and so by consequence have been immortal, it being not possible for death to come in at any other door, but that of sin? To threaten a mortal man with mortality had been absurd, or to make his natral condition a punishment, for than it would have been a punishment to be made a man, if made mortal. The Socinians therefore to elude this, would not understand by death, the separation of the soul and body, but eternal death; or as they say at other times, a necessity of dying; but a necessary death and eternal death are absurdly made parallel by them. For beasts are under a necessity of death, yet cannot be said to partake of eternal death, especially the godly they cannot but die, yet they are absolutely delivered from eternal death. We must therefore take death for corporal death, not but that the death of the soul by sin here, and eternal separation from God hereafter, is to be included herein, yet this temporal death is also a great part of the penalty here threatened, which may be evinced by these three reasons:  
1. Moses is relating in an historical manner, what was done to man in the beginning. Now in an historical Narration, we are not to go from the literal meaning, unless evident necessity compel, much less may we do so here, when we have the Apostle acted by the same Spirit of God, as Moses was in being Penman of the Scripture, attributing our corporal death to Adam; For no doubt when Paul wrote this Text, In Adam we all die, he had this historical relation made by Moses in his mind.  
2. The sentence and execution of it must be understood in the same manner. Now it's plain, that in the execution of it, mentioned Chap. 3. 19 corporal death is meant, because Adam is thus told, That dust he was, and unto dust he should return.  
3. It must be meant of temporal death, because this alone, and not eternal death doth belong to all mankind. For although at the day of judgement, it is said, some shall not die, yet that sudden change made then upon them, will be equivalent to death. Thus you see the threatening made to Adam at first doth abundantly confirm this truth. There is one doubt only to be answered, If death be meant in that sentence, how then is it that Adam did not immediately die? How is it that he lived many hundred years afterwards? To this some say, That the restriction of time, viz. the day, is not to be made to the time of eating, as if at that day he should die, but to death; as if the sense were, thou shalt die one day or other, thou shalt be in daily fear of death. But if this be disliked, than we may understand it of a state of death, that day he did eat thereof he became mortal, for every day is a diminution of our life. As a man that hath received a deadly wound, we say he is a dead man, because though he did linger it out, yet all is in a tendency unto death. Now this will appear the more cogent, if you take notice of the execution of this sentence mentioned, Gen. 3. 17, 18, 19 where the ground is cursed, and man also adjudged to labour and wearness all the days of his life, even till he return to the ground out of which he was made. But here the Socinian thinketh he hath an evasion, Death (saith he) is not here made a curse, but only it's the term how long man's curse shall be upon him. It is not poena, but terminus (saith he) for it is said, he should be under this labour, till he did return to the ground; but if we consider the sentence beforementioned, it is plain, it is a curse. So that in this place it is both a curse, and a term putting an end to all the temporal miseries of this life, though to the wicked it is the beginning of eternal torments.   

¶. 3.  
THe third Argument for our mortality, and also actual death by original sin, is taken from those assertory places, which do in express words say so. Not to mention my sixth, which hath said enough to this truth already. We may take notice of other places affirming this. And certainly that passage of Paul's, Rom. 5▪ 12. may presently come into every man's mind, By one man sin entered into the world, and death by sin, and so death passed upon all men, in whom all have sinned. It is true, we told you Calvin maketh the Apostle to speak of spiritual death here, as in my Text of temporal death, which the coherence also doth confirm; but though that be principally intended, yet not totally. Even temporal death is likewise to be understood, as being the beginning and introduction to eternal death, if the grace of God doth not prevent. We have then the Apostle attributing death not to man's creation at first, but to his disobedience: Neither is this death upon men, because of their actual sins, but because of Adam's disobedience by whom we are made sinners, yea in whom we have sinned; That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is diversely translated, and much contention about it, viz. whether it should be rendered in whom, or causally, for as much? It is true, the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as learned men observe, is used in the New Testament variously, sometimes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 5. 5. sometimes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 10. 9 sometimes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 3. 16. and otherwise; but for aught I can observe it may very well be understood for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Mark 2. 4. & Luke 2. 25. The Scripture useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for quatentus, as Rom. 11. 13. And indeed this is most consonant to the Apostles scope; for why should Adam's sin be brought in rather than other parents? Were it not that we were considered in him under a common respect, as one with him. It is true Erasmus saith, he doth not remember that ever he read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Dative case; but Heb. 9 17. may confute him. And among profane Authors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 26. 50. be said by most men to signify in as much. For as De Dieu observeth the postpositive, is for the demonstrative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Art thou come for this? as the other Evangelists, Dost thou betray the son of man with a kiss? Although if we should render it causally, as the adversaries contend, it would no ways prejudice the truth we plead for; seeing that the sin here charged upon all mankind, is, because of Adam. And therefore if we will make any rational coherence in the Apostles discourse, it must be after this manner, As by one man sin entered into the world, and death by sin, and so death passed upon all men, as much as all have sinned, that is, all sinned in that one man, for what sense it is to say, That by one man sin and death entered upon all, because all sinned in themselves? This would be a contradiction to lay the death of mankind upon Adam's sin, and upon all men's actual sins likewise: Yea, it is wholly repugnant to the Apostles scope, who is comparing Adam and Christ not simply as two originals and beginnings, but as two causes of death and life. Indeed I would not much contend with any, that would render the word causally, and so make the verse an whole entire proposition in itself, without any defective expression at all; so that we understand all men's sinning to be interpreted of that which they are guilty of in Adam. It is not worth time to take notice of the wild Divinity imposed upon this Discourse of Paul's, by the late Writer, (Vnum necessary. pag. 365) who would have Death come upon mankind occasionally only by Adam's sin, and that but till Moses his time, and after Moses to come upon a new account, by the Law promulged through his ministry. The mentioning of this is confutation enough: for here in this Text the Apostle doth make all mankind to die, because of Adam: And why may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text.  
Another Text witnessing this truth is, Rom. 6. 23. The wages of sin is death Here death is not taken only for eternal death as the Socinians say, because the opposite unto it is made eternal life, but for both kinds of death eternal and temporal; temporal death being the inlet of eternal, and so contrary to eternal life. Neither is that cavil of their worth any thing, who would make the wages of sin to be the Subject, and not the Predicate, because the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put to it; but that is no sure Rule. Sometimes the Article is put to the Predicate, for some emphasis sake, and not the Subject, as I Cor. 9 1. Are not ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my work in the Lord? Are ye not that eminent and conspicuous singular work of mine in the Lord? We see then, what it is that sin deserveth, even temporal and eternal death; it cometh not from man's primitive constitution, but Adam's transgression. Therefore it is that we deserve many thousand deaths, if it were possible; for original sin deserveth death, every actual sin deserveth death, yea and hell also: Oh how miserable is man, who thus deserveth to die, and to be damned over and over again! Therefore the Apostle useth the plural number, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to signify the manifold evils that are in this death. The word properly signifieth that meat, which was allowed soldiers for their service in war. We see then how fearful we all are to be of sin; What wages wilt thou have for every pleasant, every profitable sin? even death temporal and eternal.  
The last Text I shall mention is, that which Austin so much urgeth in this point, Rom. 8. 10. The body is dead because of sin, which is chiefly to be understood of our mortal body; now he saith its dead, because of the sentence of death passed it, so that there is no way to escape it. It is sin then that maketh the body in a state of death, that deserveth the whole harmony and good temperament of the body should be dissolved, and thereby follow a dissolution of the whole man. For though sin deserve death, yet there must be thereby some ataxy or disorder made in the body of a man, otherwise death would not follow. So that though sin be the meritorious cause, yet several diseases the effect of sin, do actually cause death. Not that sin maketh a substantial change in a man, but an accidental only. Thus you see the Scripture constantly attributing death, yea and our mortality and corruptibility to sin only, and not to our natural constitution. Therefore those are strange positions we meet with (Vnum necessary. cap. 6. Sect. 1. pag. 371, 372.) That death came in not by any new sentence or change of nature, for man was created mortal, and that if Adam had not sinned, he should have been immortal by grace, that is by the use of the tree of life. That to die is a punishment to some, to others not. It was a punishment to all that sinned before Moses and since, upon the first it fell as a consequent of God's anger upon Adam, upon the later it fell as a consequent of that anger which was threatened in Moses Law; but to those who sinned not at all, as Infants and Idiots, it was merely a condition of their nature, and no more a punishment, then to be a child, is. But seeing he professeth himself to be of the same judgement with his incomparable Grotius, let him consider how these positions agree with him, who doth against Socinus industriously and solidly prove, (Defence. fid. de satisfac. cap. 1. pag. 19, 20, 21.) that death hath always some respect of a punishment, instancing in the Texts I have mentioned, using such words, Quidclarius? Quis vel verba legens non videat hanc sententiam, and Corinthians (the words of my Text) and an ad anussim respondereisti ad Romanos? Yea he concludeth, That it were easy to prove, that it was the perpetual judgement of the ancient Jews and Christians, that death of whatsoever kind it be, (viz. whether with violence, or without violence) was the punishment of sin, adding, that the Christian Emperors did deservedly condemn, beside other things, this opinion of Pelagians, that they held mortem non ex insidiis fluxisse peccati, sed exegisse eam legem immutabilis constituti. And indeed, if death were not the effect of sin, but consequent of man's nature it would be no evil, whereas the Scripture accounteth it of that nature, as Deut. 30. 15. See I have set before thee this day, life and good, and death, and evil.    

SECT. IV.  
Arguments brought to prove, that Adam was made mortal, answered.  
THe next work to be done, is to consider those Arguments which they bring to prove, that Adam was made mortal, and so had a proxim principle of death in him, which would have taken effect, if God did not provide some way against it, and that which is used by all Adversaries to this truth, is, Because Adam was created in such a condition, that be must necessarily eat and drink, yea and was also to propagate children; all which actions do contradict immortality. For he that eateth and drinketh, must by degrees have a decay in nature; and our Saviour seemeth to prove immortality from this argument, Luk. 20. 35, 36. because in heaven they shall not marry, so that to procreate children is not consistent with such a blessed estate.  
But these Objections are easily answered, if we remember the distinction at first given in this point, that there is an immortality absolute and immutable, or conditional and changeable upon supposition. Now it's true, neither eating or marrying can consist with unchangeable mortality with immortality of glory, But it may very well consist with conditional immortality, that is in tendency to that which is absolute. Eating and drinking in the state of integrity was a means subserving to keep up the state of immortality, so far was it from repugning of it, This therefore is the root of his error, that men apprehend no other immortality, but what is complete; that unless Adam had been made in the same estate, that the glorified Saints are put into, he could not be said to be immortal.  
Secondly, They say, Adam is said to be earthly, and of the earth, to have a natural body, and so opposite to that immortal body, we shall have in heaven, 1 Cor. 15. 47. But first when the Apostle giveth those names to our bodies of vile, corruptible, and to be in dishonour, this is to be understood of our bodies after the fall, they are made so through sin. It would be derogatory to God, to say they were made such at first. It is true, the first man is said to be earthy, but that expression denoteth only the original of his body, whence it was first made; not the state he was created in, as appear by the opposite; the second man is said to be the Lord from Heaven. It is one thing then to speak of Adam's body in respect of its original, and another to speak of the whole person in respect of his condition.  
Thirdly, They say, All the internal causes of death were in Adam, while standing, as well as fallen; and therefore he was mortal as well as we. To this we answer, there were indeed the causes of death in him materially, but not formally, for the bodily humours were not peccant, either in quality, or quantity; the natural heat would not have consumed the radical moisture, so that in that estate there would never have been formally existent the proxim causes of death: besides the adequate and principal causes of death, are the Devils suggestions and man's transgression, as you heard.  
Fourthly, They ask, If man were not made mortal, why should immortality be promised as a reward, if he had it already? Why should it be promised him upon his obedience? The answer is easy, Adam 's immortality was inchoate only; the consummation of it was promised as a reward to his obedience.  
Lastly, They object, If death be the punishment of sin, than Christ hath freed believers from this death, which is against experience. But  
1. The Socinians grant, That a necessity of death is the fruit of sin, yet Christ hath not freed us from the necessity of it, no more than the naturality of it.  
2. We must distinguish between an actual abolition of death, and the right to do it. Christ hath purchased for us a right to immortality, yet the actual investing of us into it, is to be done in its time, Death will be swallowed up in victory; and for the present, the nature of death is changed, as to a godly man; it's no more a curse to him, the sting of death is taken away, as when a Serpent or Wasp have lost their sting, they can do no more hurt, Thus to the godly it cannot do any hurt. It is like Elijah's fiery chariot, to carry them to Heaven, It's like passing through the red Sea into the Land of Canaan; thus as the cloud was full of darkness to the Egyptian, but light to the Israelite; so is death full of terror, and of curses to an ungodly man, but pleasant and lovely to a godly man; it is his gain to die; To live in this world is his loss and disadvantage.   

SECT. V.  
Q. Whether Adam's sin was only an occasion of Gods punishing all mankind, resolved against D. J. T.  
I Shall conclude this Text with answering a twofold Question; The full discussing whereof may inform us about the most secret and mysterious truths that are in this point. And  
First, It may be demanded, That suppose it be granted, that by Adam we die, may not this be understood any more than occasionally? God was so displeased with Adam for his transgression, that thereupon he insticts the curse threatened to him upon his posterity. Even as we read often in Scripture, that God for Magistrates sins, or for parents' sins doth take an occasion to punish a people or children for their own sins. Thus it may be thought, that God by occasion from Adam's transgression, did impose on us for our sins the same curse that was denounced to Adam; not that we were sinners in him, not that we come into the world with any inherent sin, but because of our actual impieties, God punisheth us with Adam's curse. In this manner the late adversary to original sin doth explicate himself. (An Answer to a Letter, pag. 30, 31, 32.) as if this were all the evil by Adam, that for his sake our sins inherit the curse. Insomuch (saith he) that it is not so properly to be called original sin, as an original curse upon our sin. That we may not be deceived in his meaning (though it is very difficult to reconcile himself with himself) For at another time he saith, The dissolution of the soul and holy should have been, if Adam had not sinned: for the world would have been too little to have entertained the ●yriads of men, which would have been born, (An Answer to a Letter p. 86, 87) Now how Adam's sin should bring in the sentence of death, as he saith in another place, (Vnum necessary. cap. 6. sect. 1. pag. 367.) and yet he have died, though he had not sinned, is impossible to reconcile.) He giveth us two similitudes or parallel expressions, which may demonstrate how it stands between Adam and as.  
The first is, Psal. 106. 32, 33. They angered him also at the waters of strife, so that it went ill with Moses for their sakes. Because they provoked his Spirit, so that he spoke unadvisedly with his lips. Here was (saith he) plainly a traouction of evil from the Nation to Moses their relative; for their sakes he was punished, but yet forasmuch as Moses himself had sinned. But surely we may here say, Behold a new thing under the Sun. This was scarce ever heard of before in the Church of God, so that it 〈◊〉 too much honour to it, to confute it; yet something must be said, lest words prevail, and similitudes, when reasons cannot. Not to meddle with any large explication of that passage in the Psalm; If we consult with Bellarmize and Genebrard, this place will no ways serve his turn. For Bellarmine (inlocum.) would have the 33. verse not to contain any sin of Moses, as it he spoke unadvisedly with his lips, but referreth that to God's Decree or Purpose pronounced by his mouth, which was to destroy the Nations, as it followeth in the next verse; which they did not do, affirming the Hebrew word cannot be applied to an unadvised speaking, or as it is rendered by some, ambiguous and doubtful: Neither is it in the Text that God punished Moses for their sakes, but as our Translators, It went ill with Moses for their sakes; And this translation Genebrard taketh notice of, as following the Hebrew, adding, that some expound it, not of any punishment God inflicted upon Moses, but of that vexation, trouble and grief which he had, because of their murmurings and rebels against him. And it this be so, then here is not so much room for his opinion, as to set the sole of its feet. But let it be granted, That Moses was occasionally punished by the Israelites rebellion for his own sin: For who can deny but that God doth sometimes take an occasion from some men's sins to punish others for their own sins, as the Hebrews have a saying, especially when related to one another, That in every punishment they undergo, there is an ounce of that Calf, which Aaron made, as if God did from that, take an occasion to punish the Israelites for their other transgressions; yet this is no parallel to our case in hand; for here the Israelites were an occasion to make Moses sin, for which God was so angry with him, that he was not suffered to enter into the Land of Canan. But we are now speaking of men, who are punished by death, that yet never were occasioned to sin by Adam, in the Adversaries sense. For the people of Israel were present with Moses, and by their froward carriages did provoke him to that sinful passion; but Adam hath been dead some thousands of years since. Who can say, It is Adam that stirreth me up, it is Adam that will not let me alone, but compelleth me to sin? Yea, how can Heathens and Pagans be said to sin occasionally by Adam, when they (happily) never heard that there was such a man in the world? Besides, Infants they are subject to death, What actual sin doth Adam produce the occasion of to them? If then Adam were now alive, and Infants could be tempted to actual sins, as Meses was by the Israelites, than there had been more probability of his instance.  
But it may be his second example will be more commensurated to our purpose, and that is from 1 King. 14 16. where it's said, God would give Israel up, because of the sins of Jeroboam, who did sin, and made Israel to sin. Thus saith he, alluding to the words of the Apostle, By one man (Jeroboam) sin went out into all (Israel) and the curse, captivity or death by sin; and so death went upon all men (of Israel) inasmuch as all men (of Israel) have sinned. But this is wholly to give up the cause to Pelagians, whose gloss yet of imitation he utterly rejecteth, though much more that which affirmeth, we are made properly and formally sinners by him. (Answer to a Letter, pag. 54.) For how did Jereboam make all Israel sin? was not by his example, and in the fame sin of Idolatry, as he did? Now do we follow Adam in eating of the for bidden fruit, and so offend God in the same sin as he did? So that this was wholly by imitation; and therefore one generation did transmit this sin to anotherly example, till at last there was no more mention of it. But did Adam thus offend, and then Cain and others follow him in the like sin? He cannot then wash his hands from the Pelagian Doctrine of original sin from Adam, only by imitation, if he adhere to this inftance. Again Jeroboam is said to make Israel sin for some time only, while his memory and example had some influence, and it was the sin of the Israelites only, for many separated themselves from him, and went into the kingdom of Judah, that so they might not be polluted with that worship, as appeareth, 1 Chron. 11. 14. 16. whereas Adam's sin bringeth death upon all mankind, and this will endure to the end of the world; for the Apostle saith in the Text, In Adam all die. Besides, This Author gresly contradicts himself; for at one time, he saith, God was s● angry for Adam's sin, that he indeed punished men with death, yet but till Moses his time, and then death came upon a new accout. At other times he makes it a punishment of all men, because of Adam's sin. And indeed the Text we are upon doth evidently enforce this.  
Furthermore, Death is said to reign over all markind, to pass on all; and are not Infants part of the world? It is true, he saith, Children and Idiots that cannot commit actual sins, death is no punishment to them, they die in their nature; but if there had been no sin, how could there have been idiots, and children that die in their Infancy? Certainly, that must be an immature death. Now although it be said, That death is a conlequent of nature, yet immature death must needs be a punishment of sin; for so this Author answereth that Text, Death is the wages of sin; The Apostle (saith he) primarily and ●terally means the solemn●●es, and causes, and infelicines, and 〈◊〉 of temporal death, and not merely the dissolution, which is direct, no evil, but an in let to a better state. (Answ. to a Letter, pag. 87▪)  
〈…〉 this discourse of the occasionality of death by Adam 's sin, is 〈…〉 mere non-us, and fancy of his own, will appear by the opposite to Adam 〈◊〉 comparision with Christ. What was Christ only the occasion of our righteousness and life? Did God from Christ's obedience take the occasion only 〈…〉 us for our own obedience? who seeth not the absurdity of this? Though therefore he doth super●●●usly overlook Calvin, Knox and the Scoich Presbyterics in this point; yet I suppose he will hearken with more reverence to what the late Annotatour saith in this matter, Annotat in cap. 5. of the Romans.) for in his paraphrase on the 12 Verse, he makes death and mortality to come upon all men by Adam's disobedience, because all that were born after were sinners, that is born after the likeness and image of Adam; And again on Verse 14, death came on the world, because all men are Adam 's posterity, and begotten after the image and similitude of a sinful parent. By this we see the cause of death is put upon that image and likeness we are now born in, to our sinful parent, which is nothing else but our original corruption. Let not this consideration of our sinful souls and mortal bodies, pass away before it hath wrought some affectionate influence upon our souls; Cogita temcrtuum brevi moriturum: Every pain, every ●ch is a memento to esse hominem. That is an effectual expression of Job cap. 17. 14. I said to corruption thou art my father, and to the worm thou art my mother and sister: You see your alliance and kindred, though never so great; it is your brother-worm your sister-worm: Job giveth the worms this title, because his body was shortly to be consumed by them, and thereby a most intimate conjunction with them would follow; Post Genesim sequitur Exodui, was an elegant allusion of one of the Ancients; yea the life that we do live, is so full of miseries, that Solomon accounteth it better not to have been born; and the Heathen said, Quem Deus amat moritur juvenis, which should humble us under the cause of this sin.   

SECT. VI  
Q. Whether Death may not be attributed to man's constitution considered in his mere naturals.  
I Proceed to the second and last Question, which is; May not death be attributed to man's constitution considered in his mere naturals? Is there not a middle state to be conceived between a state of grace and sin, viz. a state of pure naturals; by which death would have come upon mankind, though there had been no sin at all? This indeed is the sigment of some Popish Writers, who make Adam upon his transgression to be deprived of his supernaturals, and so cast into his naturals; although generally with the Papists, this state of pure naturals is but in the imagination only; they dispute of such things as possible, but de facto, they say man was created in holiness, and after his fall he was plunged into original sin. Now the Socinians they do peremptorily dispute for this condition of mere naturals, de facto, that Adam was created a mere man without either sin or holiness, but in a middle neutral way, being capable of either as his free will should determine him. This state of mere nature is likewise a very pleasing Doctrine to the late Writer so oftern mentioned, it helpeth him in many difficulties; Death passed upon all men, that is the generality of mankind, all that lived in their sin: The others that died before, died in their nature, not in their sin, neither Adam's nor their own, save only that Adam brought it upon them, or rather lest it to them, himself being disrobed of all that which could hinder it. Thus he. (Answer to a Letter pag. 49.) This is consonant to those who say (as Bellarmine and others) that man fallen and man standing differ as a clothed and and naked man; Adam was clothed with grace, and other supernatural endowments, but when sinning, he was divested of all these, and so left naked in his mere natural. Thus they hold this state of mere naturals to be a state of negation, not privation, God taking from man, not that which was a connatural perfection to him, but what was merely gratuitous: The late Writer useth this comperison of Moses his face shining, and then afterwards the withdrawing of this lustre. Now as Moses his face had the natural perfection of a face, though the glorious superadditaments were removed; thus it is with man, though fallen, he hath his mere naturals still, and so is not in a death of sin, or necessity of transgressing the Law of God; but though without the aid of supernaturals he cannot obtain the kingome of heaven, yet by these pure naturals he is free in his birth from any sinful pollution, saith the known Adversary to this truth. Thus he that calleth original sin a mere non ens, he layeth the foundation of his Discourse upon a mere non entity; Now if you ask what cometh to man by these mere naturals, he will answer death, Yea that which is remarkable, is the long Catalogue of many sad imperfections containing three or four Pages that is brought in by him, (Vnum necessary. cap. 6. Sect. 7.) a great part whereof he saith is our natural impotency, and the other brought in by our own folly; As for that which is our natural impotency, man being thereby in body and soul so imperfect, it is (he saith) as if a man should describe the condition of a Mole, or a Bat; concerning whose imperfections no other cause is to be enquired of, but the Will of God, who giveth his gifts as he pleaseth, and is unjust to no man, by giving or not giving any certain proportion of good things. To the same purpose he speaketh also in another place, (further explicat. pag. 475.) Adam's sin left us in pure naturals, disrobed of such aides extraordinary as Adam had: But certainly there are few Readers, who shall consider what is by him made to be the natural impotency of man in soul and body; but must conclude he is most injurious to the goodness, wisdomè, and justice of God, in making man of such miserable pure naturals; yea that it is a position worse than Manicheisme; for the Manichees seeing such evils upon mankind, attributed them to some evil principle: but this man layeth all upon the good and most holy God; It is Gods will alone, not man's inherent corruption, that exposeth him to so many unspeakable imperfections. It is well observed by Jansenius, who hath one Book only de statu purae nature, opposing the Jesuits and old Schoolmen in their sigment upon a state of mere naturals, that this opinion was brought into the Church of God, out of Aristotle, and that it is the principles of his Philosophy, which have thus obscured the true Doctrine of original sin. I shall briefly lay down some Arguments against any such supposed condition of mere nature; from whence they say we have ignorance in the mind, rebellion against the Spirit, and also death itself, but without sin. And  
Arg. 1. The first is grounded upon a rule in reason, That every subject capable of two immediate contraries, must necessarily have one, or the other. A man must either be sick or well, either alive or dead, there is no middle estate between them; thus it is with man, he must either be holy or sinful, he must either be in a state of grace, or a state of iniquity: The Scripture giveth not the least hint of any such pure naturals. Indeed a man may in a metaphysical manner have abstracted thoughts of man, neither considering him as good or evil: in which sense it is disputed between Junius and Arminius, whether man in his mere naturals, or in a common consideration, as man, neither looked upon as good or evil, be the object of predestination: but if we speak of existency, than there never was, or will be a man, but either must be a good tree or bad: for in such a susceptive subject, one of the immediate contraries must needs inexist.  
Secondly, The Scripture speaketh of man's condition since Adam's fall, as a state of privation not negation; When David confessed he was born in sin, Credo (saith learned Davenant on Col. cap. 2. 2.) hac verba non ferent commentum Jesuiticum, in pur is naturalibus conceptus sum, etc. for the Word of God describeth us as blinded in our mind, that we are dead in sin, that we have a stony heart: all which argue that we have only impure naturals.  
Thirdly, To hold death, diseases, and soul miseries, such as grief, ignorance, difficulty to do good, etc. consequential of nature is to attribute cruelty and injustice to God. This Austin of old urged the Pelagians with, How can an Infant new born be exposed to such miseries, if there be no sin deserving of it? What God may do to an innocent creature, how far he may afflict him per modum simplicis cruciatus, though not poenae, by his sovereign dominion, is not here to be disputed? It is certain all these miseries of mankind are by the Scripture attributed to sin; and shall we have such hard thoughts of God, that the world shall be full of miseries before sin?  
4. Man as he is a man hath an inward desire to be happy, and God only can be the happiness of a rational soul. There is by nature an imbred desire to an ultimate end, and therefore that God at first planted in man such an appetite, vouchsafed him also a power to obtain this end. So that as we cannot conceive a man made at first without an inclination to this happiness, so neither without inherent qualifications that would dispose him thereunto; and this maketh any such state of pure naturals to be an impossible thing: for then God would not be the ultimate end of such a man. And whereas the Schoolmen have brought in a distinction of finis naturalis and supernaturalis, of amor naturalis and supernaturalis, that God is the natural end, but not supernatural; that he may be loved with a natural love or supernatural: These are mere cobwebs and niceties; for God is the ultimate end of man from his creation; and as the creatures were made for man, so man for God: neither can man love God, but by the help of God's Spirit; even Adam in his integrity was enabled to love God, by his grace assisting of him, and he that doth not love God upon such motives, as the Scripture requireth, sinneth, and so this amor naturalis is no more than a sin; it is cupiditas, not charitas; it is not a loving of God, as he ought to be loved.  
Lastly, This opinion of a third estate of mere naturals between holiness and sin, must necessarily infer a third place after death, that is neither heaven or hell. For I would ask this Writer, whether one dying in his nature doth go to Heaven? he cannot, for he hath no holiness; to hell he cannot, because he hath no sin. This puzzleth him exceedingly (Forth. Explic. p. 471.) for though he is favourable to that opinion of a third place, yet he dare not determine of any such thing. To be sure the Scripture is clear enough, that there are only two places after a man's death, that are our receptacles, either heaven or hell. This may suffice to inform our judgements herein.  
Let us hear something from this that may affect our hearts; for more is to be spoken to this point in the ensuing Discourse. Is all mankind thus sentenced to death? Are we as so many dead corpse? This should humble us, and make us low in our eyes; though a rich man, though a great man, yet a mortal man. Xerxes that potent King, looking from an high hill upon his numerous Army, fell a weeping, while he thought that within an hundred years there would not be one of them left: Oh (saith Hicrom in allusion to this) that we could get up into some high Tower, and behold all the Kingdoms and Nations in the world, with every Inhabitant therein, and then consider that within a short time, there will not be one left! Mankind runneth in a torrent, one generation passeth away, and another succeedeth, yet how do these Ants busy themselves upon the earth, as if they were immortal? As men in a ship, whether they sit or stand, they are still drawing nigh to the haven. Thus it is with us, whether eating, drinking, buying or selling, we are hastening to the grave. Hence  
In the second place, prepare and provide for death; happy is that man upon whom it may be said, he doth patienter vivere & delectabiliter mori, live patiently, but die with delight. Think every day, yea hour, that is said to thee, which was to Hezekiah, Set thy house (and much more thy soul) in order, for thou shalt die, and not live; for though we die, yet our sins, nor our good and holy works die not, but will go to the grave with us, will go to hell, or to Heaven with us.    

CHAP. V.  
Eternal Damnation, another Effect of Original Sinne.  

SECT. I.  
What is meant by Wrath in this Text.  EPHES. 2. 3. And were by nature the children of wrath as well as others. 
AS I began this Subject of original sin with the Text in hand, so I shall conclude with it. My purpose in reassuming of it, is to treat of the last and most dreadful effect of our native pollution, which is, The desert of everlasting damnation. From this alone had we no actual sins, we are made heirs of God's wrath, as this verse doth fully evince.  
I shall not insist upon the Coherence and Explication of the words, that work is done already. I shall only add some observable particulars that were not formerly taken notice of, and that will be done in answering of two Questions,  
1. What is meant by wrath here? And  
2. What is meant by nature?  
For the first, no doubt we are to mean God's wrath; Therefore Tertullian's Exposition of this place is singular and much forced; he understands wrath here subjectively, as if it were man's wrath, making the sense to be. We are all by nature subject to passions, especially that of anger is predominant. When it is said (Lib. 3. de anima, cap. 16. saith he) that we were by nature the children of wrath, ●rationale indignativum suggillat, etc. he reproveth that irrational anger we are subject to, which is not nature, as it cometh from God, but of that which the Devil hath brought in. Tertullian affirming these three parts or powers of the soul, the rational, the irascible, and the concupiscible, which he calleth indignativum & concupiscentivum. In the irascible, he speaketh of a good indignation, and an evil one, applying this Text to the later. Cerda his Commentator illustrating this, saith, Tertullian's meaning is, That we are by nature children to our passions, we are not at our own disposing, we are under their power; adding, That Paul mentioneth wrath rather than any other affection, because of that anger and fury, by which he once persecuted the Church of God. Thus he mentioning also another Exposition, That by anger is to be understood the Devil, who may so be called, because of the cruelty he exerciseth upon men: but this is so improbable that it needeth no refutation. The wrath then, is God's wrath, which like himself is infinite, and the effects thereof intolerable; So that it is as much as to be Children of hell, children of everlasting damnation, even whatsoever the wrath of God may bring upon a man in this world, and the world to come.   

SECT. II.  
What is meant by Nature.  
THe second Question is, What is meant by Nature? As for those who would have it to signify no more than prorstus and vere, altogether or indeed, we have heretofore confuted; yet granting that this is part of the lease, but not the principal. For we are to take nature here for our birth-descent, as appeareth partly, because the Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which doth more properly relate to our nativity, whereas before he calleth the children of disobedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly, because the Apostles order is observable; for in the original it is, We were children by nature of anger, that is, natural children opposed to adopted ones; and partly, because the jews pretended holiness by their nativity, because they were the seed of Abraham; which pride the Apostle would here abate, making them equal herein to the Heathen Idolaters. Neither by nature are we to understand custom only, as if the Apostle meant by it the constant custom of our actual iniquities, which useth to be called a second nature, we are made children of wrath; for the Apostle doth no where use the word so, no not in that place, 1 Cor. 11. 14. Doth not nature 〈◊〉 you? etc. For nature is taken both for the first principles, and also the immediate conclusions deduced from them, which later the Apostle doth call nature. Therefore it is matter of wonder, that the late Annotator in his paraphrase on Ephes. 2. should take in the orthodox sense (viz. And were born, and lived, and continued in a damning condition, as all other Heathens did (observe that, born in a damning condition) should yet refer to his notes, on 1 Cor. 11. where he seemeth to contradict any such birth-damnation, from this of the 2d to the Ephesians: For he would understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the national custom of Idolatry amongst the Heathens; and if so then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to relate to our nativity or birth, as some translate it, which he also noteth in the margin. But though custom may be called nature, yet there is commonly some limiting expression; as when he quoteth out of Galen, that customs are acquired natures, or out of Aristotle, custom is like nature: Here are restrictive expressions, whereas Paul speaketh absolutely. And as for that instance which the learned Annotator hath out of Suidas, which the late Writer maketh use of for the corrupting of this Text, (Vnum necessary. cap. 6. Sect. 2.) it doth very fairly make against them. For Suidas upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlarging himself, and particularly making it to signify the principle of motion, and rest of a thing, essentially and not by accident (alluding happily to Aristotle's definition) doth after this, add, But when the Apostle saith we we were by nature the children of wrath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he doth not speak of nature in this sense, because this would be the fault of him that created us. All which is very true, and doth directly oppose Manicheism; We do not say, there is any evil nature, or that the primordials of our nature were thus corrupted. They that hold pure naturals cannot answer this reason of Suidas, it doth militate against them. But we affirm this corruption of our nature came in by Adam's voluntary transgression. So that in this sense we call it naturale malum, as Austin; and quodammod● naturale, as Tertullian. So Suidas his meaning seemeth to be, That the wrath of God is not naturally due to us, as the creatures have their natural principles of motion and rest within them; but that Suidas doth not by nature wholly mean an evil custom, appeareth, in that he saith, two things are implied in this expression:  
The first is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an in dwelling abiding evil affection (by which we may very genuinely understand; that innate corruption in us, that sin which dwelleth in us.) And  
The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A continual and wicked custom. These are not to be confounded as the same thing, but one is the cause of the other. Original sin is that evil, indwelling affection; from whence proceedeth evil customs in sin. But it is not worth the while to examine, what the opinion of Suidas was in this particular. Varinus doth better discourse upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, making it to be the individual property of a thing, as the fire to burn, and saith, it differeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for this is the essence of a thing, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the power or efficacy of a thing; and thus from him we may say, original sin is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though still we must remember, that it is not a primordial, but a contracted property. It's made so upon Adam's transgression.   

SECT. III.  
That by nature through the original sin we are born in, all are heirs of God's wrath, all are obnoxious to eternal damnation.  
NOw my purpose is to insist chiefly upon the Predicate in this Propositon, We are children of Wrath, and that by nature, even of God's wrath. So that thus Text doth contain the heavy doom of all mankind. For it's observed to be the form of speech, which the Jewish Judges used, when they passed sentence upon any capital offenders, to pronounce, That such were the sons of death. From hence we may observe,  
That by nature, through the original sin we are born in, all are heirs of God's wrath, all are obnoxious to eternal damnation. This is the most bitter herb in all this discourse of original sin. Here all the adversaries to it, seem to be most impatient, when you utter such words as these, by nature deserving damnation as soon as ever we are born, before any actual sin committed, it is just with God to throw us into hell, that every Infant is obnoxious to this vengeance: At these words they are ready to rend their garments, and to say, we have spoken blasphemy. The late Writer will in some sense (though in effect it be none at all) grant that Adam's sin may be imputed to us for some temporal evils, but that the effect of it should be to put us into a state of eternal condemnation: This seemeth horrid to him. But who may let his heart work in pitiful thoughts against Scripture affirmations? Why should not all say, it agreeth not with the mercy of God, that men should for ever lie roaring in hell, for the sins committed here in a transient manner? But of this in its time. We must judge of God by Scripture-light, not by our humane affections. And as Gregory saith well, He that cannot find out a reason of God's doings, may easily find in himself a reason, why he cannot find it out. This Text doth clearly declare the condition of all mankind by nature, and therefore it must be for original sin, and not actual, we have also the Apostle Rom. 5. 16. in that comparison between the first Adam and the second fully establishing this, The judgement was of one (saith he) to condemnation, but the free gift is of many offences to justification: here we see attributed to this sin, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judgement and condemnation, which cannot be limited only to temporal curses, because condemnation is opposite to justification, and to eternal life through Christ: Yea that Text Rom. 3. 19 may like an oath, put an end to all controversies and strifes in this matter; where the Apostle proving all men both Jew and Gentile to be under sin, maketh this the consequent of it, That every mouth may be stopped, and all the world become guilty before God. Here we see all mankind is guilty before God: They are all so many damned men, if the grace of God doth not interpose; so that what is naturally ours, whether original or actual, is wholly damnable. Therefore to the sense of the word nature, already given, we may take in Erasmus his Interpretation also, who maketh nature to be opposed to the grace and mercy of God, mentioned in the following verses. So that from this Text we may conclude, Every man in his naturals, whether originally or actually considered, is exposed to God's vengeance, which might take hold upon him as soon as ever he hath a being. Therefore chrysostom explaineth the Text thus, We are by nature the children of the wrath of God, and nothing else; for as he, who is the son of a men, is by nature a man, so are we the children of wrath. Thus he. And the Apostle addeth, as others, to show, That no Church-priviledges which the Jews enjoyed, made them any ways better in this respect, than the Heathens.   

SECT. IV.  
What is comprehended in this Expression, Children of wrath.  
BUt let us see the wonders of God in this deep point. And  
First, What is comprehended in this expression, Children of wrath? And  
1. There is implied, That we all by nature have inherent corruption in us, that we are unclean and filthy in the eyes of God, for God's wrath is not any where, but where sin is. God's anger doth suppose sin, what God indeed may do by absolute Sovereignty in afflicting of an innocent creature, is disputed by Divines; but all agree, de facto, that now God doth not make any miserable, but who are sinful: And if this be true of temporal miseries, much more doth it hold of eternal. It doth not stand with the goodness and justice of God to damn any, but sinners: If then Infants new born are by nature the children of wrath, it followeth, there is such an internal defilement in them, whereby they do deserve it. Therefore they who hold, God punisheth man for Adam's sin, though it be but temporally, when we have no sin by nature inherent in us, are injurious to the goodness and justice of God: we must be children in sin before we can be children of wrath.  
2. Here is implied, That for this pollution of nature, we bring with us into the world, God is greatly offended with us and displeased. Let Infants be accounted never so pretty and innocent babes, yet when we think Scripture-thoughts, we must conclude, they are children of wrath, that they are part of that world, which is guilty before God. God (I say) is offended with them, not simply, because born, or because the children of men, but because born in sin, and the children of corrupt sinful men. Let not then our humane and carnal reasonings argue saying, They have no understanding or will, they have no actual consent to any iniquity, why should such a severe curse be inavoidably laid upon them, who know not the right hand from the left? For this is plain, we cannot be by nature the children of God's wrath, unless he be greatly offended and displeased with us; How sad then is it to consider, upon what terms every child cometh into the world? God's wrath is against it, he is offended with it, as not having his Image, but the Devils; and hereby man's condition is worse and more miserable than the young ones of beasts, even the vilest of them, Toads and Serpents: for though man hateth such, yet God doth not.  
3. This wrath is God's wrath, not man's, which maketh our estate to be far more dreadful. Now God's wrath is like himself infinite, and that which a creature is never able to stand under. Hence it is that we can never sufficiently apprehend his wrath; for if the wrath of all the great men of the world were put together, (and yet the wrath of a King is (said to be) like the roaring of a Lion, Prov. 19 12.) it is but as a spark to a great fire in comparison of God's anger. The Scripture representeth it in a more dreadful manner, than we are able to think of. Hence the Psalmist crieth out, Who knoweth the power of thy anger? according to thy fear, so is thy wrath. Psal. 90. 11. where by fear may be meant God's word, that teacheth us to fear, as Psal. 19 9 The fear of the Lord is clean, enduring for ever; by which we are taught, that no man till he apply himself to the word of God, can rightly apprehend God's wrath. It is indeed disputed by the Schoolmen, Whether anger be properly in God, or no? And some do conclude, That it is as properly in him, as love; only we must not understand it to be in him, as it is in us, with passion and imperfections. It is an act of Gods holy will, whereby he abhorreth sin, and decreeth to punish it.  
4. This wrath being thus great and unspeakable, hence there is no evasion of it, but by the blood of Christ, for he only who was God and man could remove this; and therefore it is, that Infants do need Christ a Saviour, which could not be, if they were not children of wrath; for if he be a Saviour, it is to such who are lest. Neither is that any better than Adam's fig-leaves to cover his nakedness, which the Pelagians of old, and others of late would run unto, That Infants indeed need Christ to carry them to Heaven, though they have no sin in them; for this they suppose without the grace of Christ (though that they distinguished into nature at last) was not of itself able to bring to Heaven; though it had no sin in it, yet it had imperfection (say they) But this is to make Christ, a Christ, to whom he was not a Saviour; for he is a Saviour, Because he did save his people from their sins, Mat. 1. 21. If then he bringeth Infants to eternal glory, he must do it as a Christ, not as a Saviour; which distinction can no ways be founded upon Scripture.  
5. From this wrath of God there ariseth an obligation to eternal damnation. For you may say, If God be angry with man thus by nature, doth it follow therefore that man must be obliged to eternal death? Will not temporal death, and the miseries of this life be enough? No, from God's wrath thus against us, there is a debt and obligation lying upon us to everlasting misery: And the reason is, Because this corruption we are born in, is truly and properly a sin and to every sin there is adhering the merit of utter destruction. So that the Schoolmen and some Papists, who dispute, Whether original sin deserve everlasting damnation in hell; and concluding upon the negative, that it hath some less punishment, is frivolous and absurd. For if it have truly and properly the nature of sin in it, than it cannot be denied, according to Scripture-grounds, but hell is the proper reward of it.  
Lastly, This wrath may be considered either immanently, as it is in God, viz. his will abhorring all sinners, or transiently in the effects thereof. For that it is of great use in Divinity to distinguish between the Attributes and Effects of them; for the Attributes as they are in God, cannot receive any intention or remission, but the effects may and do. Now the godly they were the children of wrath by nature, as the Apostle speaketh here, but they are not so now. For though original sin doth still abide in some measure, yet it is not imputed unto a godly man; so that they are not for the present under God's wrath, though once they were, not that any change is made in God, but in man, who is the object. The effects of this wrath are partly in the temporal miseries of this life, and partly in those eternal torments which shall be in the world to come. The child cometh weeping into the world, as prognosticating its misery, thus it is miserable before it hath any actual sin; So that whereas the Infant cannot without teaching learn to speak or go, of it's own self it inclineth to weep. Cerda upon Tertullian (De animâ lib. 3. cap. 19) speaketh of some that thought Infants by these complaints did accuse our first parents, and that the male children cry A, as if they intended Adam; and the females E, as if they meant Eve, though he saith others attribute it to their different strengths of nature: But this is a foolish and ridiculous fancy. It is certain, that these weep and complaints do argue the misery of our natures, though but new born, and so by consequence the sinfulness of them. The other effect is eternal damnation in hell, which God might inflict upon every child new born; so that he might go weeping hence, into that place of weeping in hell, of which we have many more things as yet to speak.   

SECT. V.  
Some Propositions in order to the proving, That the wrath of God is due to all mankind because of Original Sinne.  
NOw because this curse seemeth cruel and unjust to humane reason, till by actual sins men have procured wrath upon their own heads; It is good to establish it upon Scripture-grounds, which is so sure a rock, that though the storms and tempests of men's rage do arise against it, yet it will abide immovable. But before we do that we are to premise something, by way of Observation tending thereunto. As  
First, In deciding of the doctrinal truths of Religion, we are not to attend to our own humane affections, but merely to the voice of God in the Scriptures. God's dispensations are not to be regulated according to our pitiful affections; most of the Arminian Tenants are suited to humane compassions, rather than commensurated to Scripture-regulations: But if men will give way to that, why shall not Origen's position of the salvation of all the damned; yea Devils and all at last be received as most commending of God's mercy, and most suitable to our pitiful affections? And why should not all embrace the pleasing and pitiful Doctrine of one Georgius Siculus, mentioned by Crakanthorpt? (Defence. Eccles. Anglic. contra Spalat. cap. 37.) by whose Books he saith many were bewitched. His opinion was, that neither this or that particular man was predestinated to salvation, but that God had appointed a time when he would save the whole world, and quicquid de pradestinatione tradimus, philosophicâ tantum argutiâ niti; and what was delivered (by learned orthodox men as we must suppose) was grounded only upon philosophical niceties. Is not this absolute salvation of all men very agreeable to humane desires and affections; yea and why doth not God vouchsafe not only the immediate offers of grace to all men, and effectually bless the same to all, so that all men shall be converted and saved, for he can as easily save all men as one if he please? Nay if we do consult with our own pitiful estates, how offensive would several passages of God's providence in many outward temporal judgements be unto us: As in the drowning of the world, where many children had not corrupted their ways, as men of the world had; yet they were all miserably destroyed: thus also in the terrible destruction of Sodom and Gomorrah, all the little children therein who could not be guilty of such heinous transgressions, as the Sodomistes were, yet did partake of that dreadful judgement, whereas at another time God in his conviction of Jonah, why he would not destroy that great City of Nineveh, useth this Argument. Jonah 4. 11. to spare that place, because there were more than sixscore thousand persons, that could not discern between their right hand and lest: If then a man should give liberty to his humane affections, to expostulate why these tender babes that knew nothing of their father's sins, should be involved in such sad calamities, with their ungodly parents, how hardly would he keep within the bounds of sobriety and modesty? Thus it is about this Doctrine of original sin, whereby we are all in our very birth exposed to eternal damnation; Some call it a rigid and cruel Doctrine, and all because they judge of God according to their own affections: But as Bellarmine well observeth in the dispute about the state of Infants dying in their original sin without Baptism, (Lib. 6. de Amissione, great.) naming five several opinions, some whereof are more rigid, others more favourable, That our opinions cannot at all alter or change the state of Infants so deceased; The rigid opinion doth not hurt them, neither doth a favourable opinion do them any good, but the Word of God that will stand; our favourable and pitiful opinions will not make the natural estate of any man the better; yea when such Doctrines are found to be contrary to the Word of God, they may do a great deal of hurt, plunging of them into dangerous consequences, that may flow therefrom. Therefore to such Disputants, we may well reply that which Acosta the Jesuit (Lib. 5. de procur. Indorum salute cap. 3.) saith to some of his own Religion, that held even Heathens might be saved without the knowledge of Christ; and that the contrary Doctrine was inhuman and severe: Non hic agitur (saith he) durumne hoc & severum sit, an benignum & liberale; sed utrum verum necne.  
Secondly, As we are not to attend to humane affections in this point; so neither to humane and natural reasonings; Why God should impute Adam's sin to us. and we all be accounted as sinners in him, and from him the cursed root we the cursed branches do spring, ariseth from the just proceedings of God, though happily the causes the thereof be unknowen to us: When therefore the Scripture of God doth plainly affirm such a sinful, and cursed estate, let not philosophical Arguments obstruct our faith, lest if we do so in other mysteries of Religion, as well as in this, at last we fall into plain Atheism; Let us be content with our own measure of understanding, not invading the secrets of God, lest we herein betray notoriously our original sin, while we labour to deny it. For Luther speaking against these Curislaes and Quaeristae as he calleth them, (In Gen.) whereby men will demand a reason of God's proceedings, and affect to be like God in knowledge as Adam did, hath this expression, Fieri Deorum est originale peccatum, original sin is the affection of a Deity.  
Thirdly, We are always in this controversy to distinguish between the merit of condemnation, and the actual condemnation itself: It is unquestionably true, that all by nature do deserve this eternal damnation; but then concerning the actual damnation thereby, there are different opinions; Some have delivered positively, that none is ever damned for original sin only; as some Papists, and the Remonstrants; yea there are many say, that this actual condemnation by original sin, is universally taken off all mankind by Christ; so that as by the first Adam all were put into a state of God's anger, so by the second Adam all are put into a state of actual reconciliation by Christ, till by their actual sins they do refuse Christ, and so procure to themselves damnatation, not upon any account of Adam's sin, but their own voluntary transgresson; Concerning Infants also dying in their infancy, great Disputes there are; Some concluding all that die so, though of Unbelievers and Pagans, that they are saved; original sin not damning any others; they conclude otherwise: but then they are divided into several opinions amongst themselves; of which in time more is to be said. For we are not as yet come to that point, concerning the actual condemnation of any by original sin merely, but the merit and defect of it, what every man doth deserve by it as soon as he is born; though every sin deserveth 〈◊〉, yet this obligation to eternal punishment may be taken off, yea and that while the sin abideth; as original sin doth in some measure in a godly man. There are indeed some who make the reatus poenae, the guilt of punishment to be the form of a sin, and if this were true, than they could not be 〈◊〉: Others make it a proprium to sin, but this cannot be understood of actual guilt, but potential guilt. Every sin, and so original doth, deserve that those who are infected therewith, should perish in hell torments eternally; but yet the actual obligation hereunto may be removed by the grace of God, the sin still remaining in some degree, as the fire had a power to burn the three Worthies, though the actual working thereof was hindered.   

SECT. VI  
Arguments to prove, that by Nature we are all as so many damned men; That Damnation belongs to the Sin we are borne in.  
THis being premised, let us now consider those Arguments, which may firmly establish us in this truth, That by nature we are all as so many damned men; that of ourselves we can expect no other; and that though we were free from actual transgression, It is the grace of God only, that delivereth us: All mankind is like that wretched Infant, Ezek. 16. spoken of by the Prophet, wallowing in blood, filthy and loathsome, necessarily perishing, unless the grace of God speak unto us, to live; we all lie like Ezekiel's any bones, of whom we may say, Can these live? Can these be saved? Not one, unless God give life. And  
First, All deserve eternal damnation by original contagion, Because it is a state of sin and spiritual uncleanness we are born in. And therefore if once it be granted to be a sin, the wages thereof must be hell and damnation: Insomuch that some Popish Writers are very absurd, who disputing against Pelagians. That our birth-sin is properly and univocally sin, yet afterwards question. Whether children dying therein do go to hell or no? Some assign them a Paradise, wherein they have a natural happiness, as Catharinus (Opusc. de statu pucrorum, etc.) Others, as Bellarmine, that they have poena damni, but not sensus, as if there were half an hell, or that one might be shut out from the beatifical fruition of God, and yet not be tormented with sensible pain. This is certain, if it be truly and directly a sin, as the Scripture so often calleth it; then without the grace of God, there is no possibility of escaping hell thereby. why then should damnation because of it be thought so horrid, when it is acknowledged to be a sin? Job (you heard) saith, Who can bring a clean thing out of an unclean? Job 14. 4. here we are all unclean. Now what doth the Scripture pronounce of such, Revel. 21. 29. There shall not in any wise enter into the heavenly Jerusalem, any thing that is unclean, or that defileth. No unclean thing can enter into the kingdom of heaven; and if they do not enter in there, they must enter into the kingdom of hell; There is no middle place, Qui inducis medium recede de medio, as Austin. The Scripture also calleth it sin, Psal. 51. 5. Behold in sin did my mother conceive me; and what is the wages of sin but death? Rome 6. 23. not only bodily death, but that eternal death, which is opposite to everlasting life; and the Apostle saith, The sting of death is sin, 1 Cor. 15. 56. which Austin expounds in this sense, as that by sin death is caused, as that is called Poculum mortis, a cup of death, which causeth death; or as some say, The Tree of life is called so, because it was the cause of life. If then original sin be a sin, it must have a sting, and this sting is everlasting death. So that if we attend to what the Scripture speaketh concerning us, even in the womb and the cradle, that we are in a state of sin; we must conclude, because it is a sin, therefore it deserveth damnation. Hence you heard the Apostle Rom. 5. expressly saith, Judgement came by one to condemnation; and Rom. 3. That the whole world is guilty before God.  
Secondly, The Scripture doth not only speak of this birth-pollution as a sin, but as an heinous sin in its effects, whereby it doth admis of many terrible aggravations, (as you have heard.) It is the Law in our members, it's the flesh, though body of sin, the sin that doth so easily beset us, the sin that warreth against the mind and the Spirit of God, that captivateth even a godly man in some measure, which maketh Paul groan under it, and cry out of his miserable condition thereby; so that it is not merely a sin, but a sin to be aggravated in many respects, and therefore necessarily causing damnation, unless God in his mercy prevent. Let Bellarmine and others extenuate it, making it less than the least sin, that is (of which more afterwards) let them talk of venial sins, that do not in their own nature deserve hell; yet because all sin is a transgression of God's Law, the curse of God belongeth thereunto, therefore it hath an infinite guilt in respect of the Majesty of God, against whom it is committed; and they who judge sin little, must also judge the Majesty of God to be little also. What shall one respect of involuntariness, which is in original sin, make it less than others, when 〈…〉 so many other respects (some whereof do more immediately relate to the nature of sin, than voluntariness can do) far exceed other sins?  
Thirdly, Original sin must needs deserve damnation, because it needeth the blood of Christ to purge away the guilt of it, as well as actual sins. Christ is a Saviour's to Infants, as well as to grown men, and if he be a Saviour to them, than they are sinners; if he save them, than they are lost. As for that old evasion of the Pelagian, Infants need Christ, not to save them from sin, but to bring them to the Kingdom of Heaven, it's most absurd and ridiculous; for the whole purpose of the Gospel is to show, That Christ came into the world to bring sinners to Heaven through his blood; his death was expiatory and by way of atonement, therefore it did suppose sin: hence he is sad to be the Lamb of God that taketh away the sin of the world, John 1. 29. which is both original and actual.  
Fourthly, That eternal damnation belongeth to the sin we are born in, appeareth by those remedies of grace, and Ordinances of salvation which were appointed by God both in the Old and New Testament, for the taking away of this natural guilt. Circumcision in the Old Testament did declare, that by nature the heart was uncircumcised and that every one was destitute of any inherent righteousness; hence circumcision is called, The seal of the righteousness, which is by faith, Rom. 4. 11. To this Baptism doth answer in the New Testament, the external never whereof with the formal Rite of Administration doth abundantly convince us of our spiritual uncleanness, as also the need we have of the blood of Christ, and also of his Spirit for our cleansing.  
Now because the known Adversary to this truth, affirmly, That he knoweth of no Church that in her Rituals doth confess and bewail original sin: As also that we might see the Judgement of our first Reformers in England about Baptism, as relating to original sin; It is good to observe, what is set down in the Public Administration of Baptism, as by the Common-Prayer-Book was formerly to be used; there the Minister useth this Introductory, Forasmuch as all men be conceived and born in sin; adding from hence, That none can enter into the kingdom of Heaven, unless he be born again. It is the sin he is born in (not pure Naturals, as the Doctor saith) that inferreth a necessity of regeneration.  
Again, In the Prayer for children to be baptised, there is this passage, That they coming to thy holy Baptism may receive remission of sins. Now what sins can children have but their original? It is spoken in the plural number, because more than one child is supposed to be baptised. Again in the same Prayer, we meet with this Petition, That they being delivered from thy wrath; What can more ashame the Doctor's opinion then this? That which he accounteth so horrid, is here plainly asserted, That children are born under God's wrath; therefore prayer is made, that they may be delivered from it.  
Lastly, In another Prayer after the Confession of Faith, we have this Petition, That the old Adam in these children may be so buried, that the new man may be raised up in them. Why doth he not seoff at this expression, saying, (as he doth upon another occasion) That they change the good old man with these things; that he never thought of? No doubt but he will force these passages by some violent Interpretation, as he doth the 9th Article; but certainly it would be more ingenuity in him to fly to his principles of liberty of prophesying, rather than to wrest these public professions of original sin. It is true, the Ancients, and so the Papists put too much upon Baptism. For Austin thought, every child dying without Baptism; yea and without the participation of the Lords Supper was certainly damned. But of this extreme more afterwards. It is enough for us, That Christ's Institution of such a Sacrament, and that for Infants, doth evidently proclaim our sinfulness by nature, and therein our desert of eternal wrath.  
Fifthly, To original sin there must needs belong eternal wrath, because of the nature of it, and inseparable effects flowing from it. The nature of it is the spiritual death of the soul; by this a man is alienated from all life of grace; and therefore till the grace of God appear, it's true of all by nature, as followeth in the Chapter where this Text is, vers. 12. Without Christ alien from the Commonwealth of Israel, strangers from the Covenants of promise, having no hope, and without God in the world. Thus Davenant upon that Text, Dead in sin, Col. 2. 13. saith, All the sons of Adam are accounted dead; first, because they lie in a state of spiritual death, having lost the Image of God: and partly, because they are under the guilt of eternal death, being obnoxious to the wrath of God, for by nature we are the children of wram. If then original sin put us into a spiritual death, if thereby we be deprived of all spiritual life, How can it be avoided but that eternal damnation must fo●●ow thereupon by the desert thereof? And as for the inseparable effects of it, which are to carry us on necessarily to sin in all that we do, to make us utterly impotent and unable for any thing that is good; What can this produce but everlasting misery to our souls?  
Sixthly, Original sin is of a damnable nature, because of that spiritual bondage and vassalag; we are thereby put into even to the Devil himself. For not being the children of God, we are necessarily the children of the Devil: And therefore to be children of God's wrath in the Text, is no more than to be the children of hell, and of the Devil; for which reason he is called, The Prince of the World. Seeing then the Devil hath power over all mankind, they are in his bondage, and Christ came as a Redeemer to deliver us from him. This doth argue in what a woeful and dreadful estate we are left in by this original filthiness. To have the Devil possess our bodies, how terrible is it? But he possesseth the souls of every one by nature, till Christ doth destroy him, and cast him out. Hence the Apostle celebrateth that powerful grace of God, whereby we are delivered from the power of darkness into the kingdom of his dear Son, Col. 1. 13. from which children are not to be excluded.  
Seventhly, That original sin hath merit of demnation, is plain, Because by it we are in an unregenerate, estate, John 3. Whatsoever is born of the flesh is flesh, and therefore unless a man be born again of the Spirit, and from above, he cannot enter into the Kingdom of Heaven: yea none that are in the flesh can please God, Rom. 8 8. If then no unregenerate man can be saved, and by original sin we come to be in that state of carnality, it is plain, that by nature we are prepared fuel for eternal flames in hell.  
Eighthly, That original sin deserveth damnation, appeareth, in the consequents of it. For when Adam fell into this spiritual death, which is the same with original sin in us, (though it could not be called so in him, because he had not it from his first being, neither was it derived to him from any other) we may take notice of two sad and terrible effects thereof, besides many others. The first whereof was the terror and fear upon his conscience, when God called him by name, saying, Adam, where art thou? He than flieth from God, and would have hid himself from his face: How cometh Adam thus to be afraid, thus to tremble, who had such peaceable enjoyment of God before? Was it not because he had now lost the Image of God? And this impression is still upon all men by nature. There is an inward terror and fear of God, knowing he is an holy, just and omnipotent God, who cannot but hate and punish sin, and therefore we being conscious of that sinfulness and pollution which is in us, are afraid of him, dare not think of him, or draw nigh to him, horror is ready to surprise us, when we think of God, while in our natural estate. The other consequent upon Adam's pollution, was the casting him out of Paradise, and in him all his posterity was likewise ejected. Now this was a type (as it were) of our being cast out of Heaven. This is like that solemn curse at the last day, Depart from me ye cursed. So that if all these Arguments be duly considered, we cannot any longer resist the light of this truth, That to us belongeth hell and damnation, as soon as ever we are born, even before we have committed any actual sin at all.   

SECT. VII.  
Some Conclusions deduceable from the Doctrine of the damnableness of Original Sinne.  
THe Doctrine of our native impurity, and the damnable consequent thereof being thus established upon the Scripture rock, which will dash in pieces all errors that beat upon it: I shall proceed to some Conclusions deduceable thence from. As  
First, That position of some, though of different principles, is wholly contrariant to the word of God, that none are damned for original sin; For seeing this sin hath the same damnable guilt with it as actual sin hath, there is no more reason for the non-damnation of persons in one more than in another, neither can we conceive God obliged to forgive one more than another; why then should it thus universally be acknowledged, that for actual sins God may and doth damn men, but not for original sin? It is true, when we speak of persons grown up, we cannot separate their actual sins and original, because original sin is always acting and conceiving, putting itself forth into many divers lusts; and thereupon we cannot say of any adult person, that he is damned merely for original sin, because to this original hath been superadded many actual transgressions; and thereupon all impenitent persons dying so, are condemned for both; yea their condemnation is enhanced thereby; for the desert of damnation by original and actual sin both, is greater than by original or actual severally. Seeing then many die in the guilt of their natural and actual uncleanness, it is an unsavoury Doctrine to affirm, that no man is damned for original sin. It is true, some men do dogmatise, that original sin in respect of the guilt of it, is universally taken off all, and that all mankind is put into a state of reconciliation by the second Adam, as they were into a state of wrath by the first; but this over-throweth the Doctrine of special election, and doth confound nature and grace together; yea it maketh Christ to have died in vain, of which more fully in its time. For the present, seeing that so many die unconverted in their state of unregeneracy, it must necessarily follow, that many are damned both for their original, and actual sin also. For shall the root be less damning, than the branches or fruit? actual sins demonstrate the effect and power or original sin, and the aggravation of the effect doth necessarily, aggravate the cause: As they said to Gideon desiring he should slay them, Judg. 8. 21. As is the man, so is his strength: Thus it is here, as a man's corrupt nature is, so are his actions; the one is actus primus, and the other is actus secundus: Thus as life though an actus primus, yet is always expressed in second acts, and the effects thereof: so it is with original sin; it is by way of a fountain in us, yet always emptying itself into streams. It is then a subtle devise of Bellarmine, who being unwilling to make damnation, as it comprehends the punishment of sense, to be the consequent of original sin, to say, that one dying in his original sin, is not damned by reason of his original sin, but ratione subjecti, it bringeth damnation, because such a subject is destitute of spiritual life and grace: But this is to confront the Scripture, which attributeth condemnation and 〈…〉 to this sin, because of the intrinsical evil and heinousness thereof. The essence is of one to condemnation saith the Apostle Rome 5. and the Text saith we are by nature the children of wrath. Besides this is a ridiculous and absurd 〈◊〉; for original sin is nothing but the spiritual death of the soul; and doth wholly destroy that respect and habitude, which the soul had unto God. Father, this Popish evasion is of no strength with us, who hold no venial sins in their sense. For they say a man may be damned in hell for venial sins, not because they, of their own nature, deserve so; but because of the subject sometimes, who may die destitute of all grace; and then his venial sins increase his condemnation. But this Doctrine of a venial sin, in the Popish sense is immediately opposite to Scripture, and contrary to the Majesty of the most holy God.  
Conclus. 2. In that original sin is thus meritotious of eternal damnation, Those learned men who hold the corrupt Mass of mankind to be that state, out of which God chooseth, some to eternal life, leaving others in this wretched and sinful condition they have by Adam, do thereby affirm nothing injurious to God, or any thing that may justly be complained of by sound reason. It is not my intent to launch into that vast Ocean of the dispute about the object of election and reprobation, no not as it is confined among the orthodox; they themselves disputing whether it be Massa para, or Massa corrupta, from whence ariseth that distinction of Supralapsarians, and Sublapsarians. It is enough at the present to affirm, that if the corrupt Mass of mankind be made the object of election and reprobation, the justice of God is abundantly cleared against all Papists, Arminians, and others in this particular, because original sin doth deserve eternal damnation. This was the opinion of Austin and many moderate learned men; think this opinion less obnoxious to cavils and more consonant to Scripture, then that of those, who hold Gods decrees herein to be, supposing Massa pura, or man considered as man, merely in a common sense: Thus God speaketh of hating Esau, and loving Jacob in respect of his purpose according to election, and that before they had done good or evil, Rome 9 11. which relateth to their actual evil: Yea this was calvin's opinion, as appeareth, (Lib 1. de eterna Dei predestinatione contra Pighium, alleged by Crakanthorpe, Defens. Eccles. Anglic. cap. 37.) where Calvin saith, when we treat of predestination, Vnde exordiendum esse semper docui, atque bodie doceo, jure in morte relinqui omnes reprobos, qui in Adam mortui sunt & damnati, jure parice qui naturâ sunt filii irae; ita nemini causam esse cur de nimio Dei rigore qu●ratur, quando reatum in se omnes inclusum gestant: Thus Calvin. And how orthodoxly and vehemently doth Crakanthorpe, (though of the Episcopal judgement) defend this? Potestne quisquam (saith he) te Spal●to, quisquam ex vestris Dei justitiam in damnandis reprobis luenlentiùs asserere? In Adamo in massâ perditirei omnes mortis, eorum alios ex istâ Massâ per misericordiam liberat, alios in eâdem Massâ per justitiam damnandos relinquit. For God's election and reprobation is about Infants, as well as Adult persons; neither may we think it any cruelty or injustice of God, if he leave an Infant in his natural impure estate, seeing grace is free if it be grace, and God is not bound to add a new favour where the former is lost; and although such an Infant had no voluntary personal acting to this corrupt estate he is born in, for which God eternally passeth him by with a negative preterition, as some Divines express it; yet because sins in the Scripture-language are called debts, that which is just between man and man, may be much more between God and man, who cannot be any ways obliged to show favour to him, and that is amongst men; children are liable to their parents debts, and what their parents did wickedly and voluntarily contract by their prodigality and luxury, that the children stand engaged to pay, though they had no influence into those supposed debts. Thus all mankind stands engaged for Adam's debt, (I mean as the consequent corruption of his nature by his voluntary disobedience, doth hereditarily descend to all his posterity,) and the rather, because it is both aliena, and nstra culpa, as Bernard, both Adam's debt and our own also: No wonder then if mankind lying in this blood, God spoke to some, to live, and leaveth the restin their undone estate; but I must not enlarge on this. When that mutable Euripus, and miserable Ecebolius, (though not crying out afterwards as he did, Culcate me insipidum salem; Spalatensis had objected this as a puritanical opinion, (and also the Doctrine of the Church of England,) That Infants dying with Baptism may yet be damned; Crakanthorpe defendeth the Church of England herein, (Defence. cap. 40) yet with such assertions that cannot please the late Antagonist of original sin: Vbi è Scripturis habes Infants, morientes cum Baptismo non posse damnari, (saith he:) An tu à Dei consili●s es, ut sine Scripturâ hoc scias? ut scias tales omnes Infantes electos esse? You see he putteth their salvation upon election that are saved, concluding indeed that in the judgement of charity, we think such may be saved, but as for a judicium certitudinis & veritatis, he doth leave that to God, but you must remember he speaketh not of all Infants, though of Infidels.   

SECT. VIII.  
A Consideration of their Opinion that hold, a Universal Removal of the Gild of Original Sin from all mankind by Christ's Death: Answering their Arguments, among which, that from the Antithesis or Opposition which the Apostle maketh Rom. 5. between the first Adam and the second Adam.  
THirdly, In that original sin is meritorious of eternal condemnation, yea and doth produce this effect actually in some, Hence that Doctrine so confidently avouched by some, that by Christ the guile of original sin is wholly taken off stom all mankind, and every one by nature is now born in a state of God's love and reconciliation, till by actual sins be doth exclude himself from this mercy, is also an unsavoury opinion, and contrary to the Word of God. But because this Doctrine is very plausible, and hath had confident avouchers of it, let us throughly search into all the recesses of it. And  
First, We may take notice, that Puccius wrote a book for this purpose, to prove, that as by Adam we were truly, properly, and de facto put into a state of sin and wrath, and that antecedently to our knowledge or consent; so by the second Adam all mankind in the same latitude is put into a state of savour and reconciliation with God, properly actually, and de facto; and that antecedently to any faith, or knowledge that they have Christ; but as Adam's sin was efficacious in men, as men, quatenus homines, to their condemnation, so was Christ's obedience efficacious for their justification to all men, as men. This opinion he proveth by an hundred and twenty Reasons, and concludeth with excessive confidence of truth on his side, that he hath it by the Spirit of God; and that though for the present it seemeth not to be approved, yet he is confident the whole world will at last entertain it. Insomuch that his boastings and presumptions are such, that you would think not much learning, but much pride had made him mad. This man considering the diversity of Sect; and Opinions in Religion, for two and twenty years wandered up and down to Jews, Manumetans, Arians, and others, that having knowledge of all kind of opinions, he might at last judge which was the true Religion; but this is not the way to find the truth; God rather in just judgement leaveth such to errors. In this universal road Jacobus Andraas and Hube●ius are said also to go, though with some little variation. The man foundation they all build up 〈◊〉 is, the comparison made by the Apostle Rom. 5. between the first and second Adam, wherein the extent of justification to life by Christ, seem 〈◊〉 to be as universal, as that of condemnation by Adam, the Apostle using the same words of many and all. This opinion saith Puccias is most consonant to that 〈◊〉 of God, which the Scripture commends, and removeeths from God 〈◊〉 all suspicion of cruelty and injustice. By this instance we may see, there is no stop or bounds can be put to men's errors, when once they will judge of God's love and mercy according to humane compassionate principles. And therefore let such, who deny original sin, or extenuate it, pleading the awe they have in their hearts respectively to God, that men may have no hard thoughts of him; Let such (I say) consider, whether Puccius and his followers do not far transcend them in this kind; yea, whether by their principles they must not necessarily come off to his way. For although he doth assert original sin, yet he maketh it wholly taken away by Christ's death, and that to all mankind, so that now we are not born in a state of wrath and enmity against God.  
Secondly, There are others that do not receive this opinion of God's gracious love in Christ to men, as they are men, but as they are believers, that yet affirm, The guilt of original sin wholly taken away by Christ, as to all mankind, so that no man lieth under this guilt; and thereupon conclude, That all Infants, though of Heathens and Pegans, are certainly saved; for having no actual sin, and their original being removed, the door is set open for them to enter into Heaven, which is afterwards to be considered.  
Thirdly, There are yet some who deservedly are reputed as more honourable for learning and orthodoxy than the former, who though they hold original sin, and Gods special election of some persons to eternal glory, do yet withal maintain a possibility of salvation to every one lying in the corrupt mass of mankind. Thus Crocius (Duod●c. Dissert. Dissert. 1a. de peccato origin.) although he denieth the Huberian way of assuming all men into a state of favour, so that no man is obnoxious to damnation by original sin, yet affirmeth, That none is necessarily damned for it, without the accession of new sins, and that therefore there is a way of possibility of salvation for every one. This opinion hath many learned Abettors, but if it be throughly pursued, it must either fall into the old known orthodox way, or empty itself into the Arminian channel. Yea it seemeth to be of so brittle subtlety, that it doth not avoid any of those inconven●ercies, which they labour to do; neither doth it practically give any comfort to a man rationally doubting in his conscience about his interest in Christ's death, or stir up and provoke to obedience unto those Commands and Exhortations that are pressed upon us. But this Controversy belongeth not so properly to my subject.  
I shall conclude against the former opinions mentioned, That by original sin we are children of God's wrath; yea and for that, as well as their actual sins, some are eternally condemned; which Doctrine hath received witness and testimony to its truth from the most eminent Guides and Pastors in God's Church in all Ages. Insomuch that Fulgentius cometh with his Firmissime tene & nullatenus dubita, etc. Believe most firmly, and doubt not in the least manner, but that every one by nature is obnoxious to the wrath of God, that person cannot be saved. It is true, he addeth without the Sacrament of Baptism; of which opinion in its time (De incarnatione ad Petrum Diacon.)  
The Synod of D●ri also rejecteth the error of such, who teach, All men are assumed into a state of reconciliation, so that none is either damned, or obnoxous to eternal damnation for original sin, but all are free from its guilt; which opinion (they add) repugneth the Scripture, affirming us to be by nature children of wrath. (Acta Synod. Dordr●ct. cap. 2 de morte Christi reject Erro. 5.)  
But let us consider, What Arguments are brought to prove this universal removal of the guilt of original sin, from all mankind by Christ's death. And  
First, They urge the love of God to mankind, so often mentioned in the Scripture: Insomuch that they say, it doth not stand with the 〈◊〉 and mercy of God, when man is plunged thus into an undone estate, there to leave him, and not deliver him out of it. But to this many things may be said. As  
First, We grant, that notwithstanding our original sin, yet God loveth mankind, and demonstrateth much mercy to men, even because they are his creatures. And it must be granted, That the Scripture doth often celebrate this mercy of God to man, though in a sinful condition: But then we must distinguish between the general love of God, and his special love, between his love of benevolence and love of complacency, as some express it. God doth love all mankind with a general love, or love of benevolence, so as to do good in a liberal manner to them. This love of beneficence is demonstrated both to the good and the bad; yet this doth not remove the guilt of sin, we may be children of wrath for all this. Therefore there is the other special love and grace of God, a love of complacency and acceptance of us in Christ; and this is only to some of mankind, as the Scripture in many places doth show: And yet we must add, that when any are damned, we cannot say it is for any defect of God's particular love and grace, as if the fault were to be laid there, but upon the original and actual sinfulness of the person so condemned; for every man's perdition is of himself.  
Secondly, It is no injustice in God, if he let men alone in their lost estate by Adam; for he did at first endow him with all heavenly ability to stand in that glorious estate, and thereby to bring happiness to his posterity also. Now when Adam by his voluntary disobedience, had deprived himself of all this excellency, was God bound to restore him a second time? If a Debtor by his own prodigality make himself unable to pay his Creditor, is the Creditor bound to bestow money upon that man, and to put him into his former condition again? Now if man own not this to man, much less doth God to man.  
Lastly, The condition of the apostate Angels, and God's dispensation towards them, doth abundantly discover, what God might do in this case; for there is no reason in man, why he should be more kind to him, than an apostate Angel, seeing all are sinful. Now when the Angels fell, was God bound to recover theme? Did he deliver any one of them out of that wretched estate? No more would God have been unjust, if he had not saved any one out of all mankind.  
Let us therefore admire at the goodness of God in choosing of some, and tremble under his justice in passing by of others, taking heed of pride and curiosity in searching into these mysterious ways of God, especially of his prescience and providence in this particular, which heads in Divinity are full of comfort, as well as excellent in dignity: but to be wise in them according to sobriety is operae pretium, to err periculum, to acquiesce miraculum, as Junius excellently in his close of his dispute with the foresaid Puccius.  
In the next place, let us conflict with their Goliath, the chiefest support of their cause, and that is from the Antithesis or Opposition which the Apostle maketh Rom. 5. 15. between the first man Adam, and the second man Jesus Christ's, wherein the Excellency and Pre-eminence is given to Christ, that his grace doth much more abound to life and justication than Adam's sin can to condemnation; Yea the Apostle useth the same note of Universality for the subject of either; sometimes all, and sometimes many, plainly declaring hereby, That as there is by Adam a Catholical enmity and offence that we are plunged into, in respect of God towards us, so there is also as Catholical and Universal Reconciliation and favour with God, that we are instated into, through Christ our Mediater; otherwise it seemeth much to derogate from the honour and glory of Christ, that his favour and love should be more straitened and limited than Adam's efficacy to our condemnation.  
To this many things are to be considered by way of answer:  
First, That if they will rigidly and severely urge the collation made between Adam and Christ, than they must conclude of the actual salvation of every man, not one excluded. For it Adam's sin did the facto, put all into a state of condemnation; so that if God's grace had not wrought an evasion for some, all had actually perished. Thus it followeth much more than on Christ's part, that all must be de facto saved, and delivered from Adam's transgression with the consequents thereof. But the Scripture doth clearly evidence this, That in respect of the event, the greater part of mankind will be damned. The way to hell is a broad way, and many enter therein; So that Christ is not actually a cause of saving more than Adam is of damning; if you respect the event and issue, far more through Adam's disobedience go to hell, then through Christ's obedience are admitted into Heaven, and yet the Adversaries themselves must confess, here is no derogation to the honour and glory of Christ, And if it be said, That it is man's actual unbelief and impentency, whereby he doth wilfully and frowardly refuse Christ the Physician of his soul: Christ hath put him into a state of favour; but he doth voluntarily cast himself out again, and so is made unworthy of the grace, which cometh by Christ. It is answered, that is true. But  
1. How cometh it about that men have such an actual rebellion against Christ? Whence is it that they have such an inclination within them, to refuse him that is a Saviour, though he come for their good? Though their sins and the Devil will never be that help to them, which Christ would be, yet they embrace the later, and refuse the former; Is not all this from the polluted nature we receive from Adam? So that hereby Adam may be thought more universally to destroy, than Christ to heal.  
Again, In the second place, Why is it that through Christ they are not delivered from this rebellion? Why is it that he doth not vouchsafe a more tender and pliable heart? for condemnation cometh by one sin, but the Apostle aggravateth the free gift by Christ, that it is of many offences unto Justification; If then of many, why is there any stint or limit of this free gift? It is plain, that rebellious disposion by some against Christ, is wholly subdued and conquered by him, and the same power he could put forth in others also, if he pleased, but he will not do it; and therefore the state of reconciliation by Christ, is not as extensive, as of condemnation by Adam; if then for the event it is plain, that Adam's condemnation is larger than Christ's reconciliation (all wicked men being damned in hell both for their original and actual sins and) than the purpose or decree about this event, was no ways tending to the dishonour of Christ.  
Secondly, It is to be considered more diligently, in what method the Apostle doth here speak of the Universality of the Subject relating to Adam and Christ. For the Apostle twice speaking in the general of our condemnation, doth use the word all, vers. 12 Death passed upon all men, in that all have sinned. And vers. 18. Judgement came upon all men to condemnation; but to these generals, he doth presently subjoin a distribution of this all, and then useth the word many: By which it is apparent, that the Apostle on purpose altering his speech, and distributing this all afterwards into many of two kinds, he doth understand the word all, not universally, but commonly and indifinitely; e●se why should he immediately upon the word all, presently interpret it distributively? So that if the Apostles expression, and the Coherence of his Discourse be more exactly searched into, it will be found not to patrocinate any such supposed Catholical reconciliation; For the Apostle divideth the all, into the many condemned by Adam eventually, and the many justified and saved by Christ effectually.  
Thirdly, When the Apostle maketh this comparison between the first Adam to condemnation and Christ to Justification, giving the superiority 〈…〉 This is not to be understood in respect of the number of men, but of the nature of these gracious effects we hate by Christ. This comparison is not for express in quantity but quality. The Apostle doth not say, O, how many more (as the P●l●gians of ●●d applying Christ's benefits to Infants bringing them to the Kingdom of Heaven, who yet (they said) received no pollute 〈◊〉 hurt by Adam) but how much more shall the grace of God abound through Christ to many? The how much more lieth not in the number, but in the nature of these gracious effect; which come by Christ, though to some only; for that the Apostle doth not intend an excess of Chriss grace, in respect of the number, it is plain, because that had been impossible, there could have been but an equality at most: If it should be granted, That Christ hath reconciled all those that Adam lost, this would be an equality only, we could not say, Christ redeemed more than Adam destroyed, for that could not have been; therefore it is plain, that the superabundance attributed by the Apostle to Christ, in respect of Justification, is to be understood intensively, not extensively, in respect of the nature of those blessed effects we receive by him, and so indeed there is a great transcendency in Christ in respect of Adam. For  
1. By Christ we have vivification and quickening to grace and glory, whereas by Adam we have sin and condemnation. Now it is far easier to occasion the damnation of many, then to procure the salvation of one. To justify and save one man, is more than to destroy all mankind. As we see amongst men, it's easier to destroy a thing, then to build it up; one man may kill many men, but yet the same man cannot bring any one of those to life again. If therefore Christ had saved but one of all mankind, he was infinitely to be exalted above Adam, by whose disobedience mankind was plunged into a perishing estate. So that if we do compare Death with Life Heaven with Hell, Damnation with Salvation, and that the one cometh from a deficient cause, the other from an efficient; we must necessarily conclude, that Christ hath infinitely the pre-eminence above Adam.  
2. There are some that distinguish between the sufficiency and worth that is in Christ's mediation, and the actual application of it, Now (say they) the second Adam was infinately more able to save, then Adam to destroy, and that if we respect the number of men, for Christ is able to save a thousand of worlds besides this, if there were so many; and therefore if we speak of Christ in respect of his sufficiency, Adam in a destructing way is no more comparable to Christ in a saving way, than a drop to the ocean, or a sinite to an infinite. For the obedience of Christ is the obedience of God and man. Now though this answer may in a good explained sense be received, yet I shall not so much avouch it, partly because the distinction is made use of to a far other end, than the Orthodox do intend; and then partly, because the Apostle doth not here attend, in his comparison, so much to what is sufficient in Christ, as to what is actual; not so much to what he is able to do, as what he will do. It's efficacy not sufficiency the Apostle aimeth at; therefore we stick to the former answer, though in many other respects, the excellency of the second Adam to the first, night be declared, which are not here to be repeated; only that one the Apostle instanceth in, is not to be passed over, which is, that it is but one offence to condemnation, whereas the grace of Christ extendeth to the abolishing of many offences, that one sin is enough to damn, but the grace of Christ appeareth, not only to the abolition of that, but also all offences that do actually flow from it. Thus every godly soul may comfortably improve this truth, that there is more in Christ to save, then is in all sin, whether original or actual to damn; Christ is more able to justify, than Adam is to condemn. Therefore some Schoolmen deny, that Adam's sin did demerit the death and damnation of all mankind, it deserved his own damnation, and his own death only. All other men's deaths, and other men's damnation have for their meritorious cause their original sin inherent in them. Adam did not meritoriously deserve these; but when fallen, than his posterity descending from him, did naturally fall into such a corrupted estate, as he himself was plunged into; and the reason they give of this is, because no mere man can either m●rer●● or demereri, for the whole nature of mankind; if Adam had stood, all his posterity would have been holy and happy: but we cannot say, Adam would have merited this for all mankind; for that is a peculiar thing to Christ only, which is incommunicable to a mere man, to merit; for the whole race of mankind. And although there is a great difference between merit and demerit; (a man may put himself into a demerit of eternal glory, but not into a merit) yet in this they are alike. This reasoning of some Schoolmen admitted (which seemeth very plausible) than it necessarily followeth, that Christ's power to save is superlative, more than Adam's to destroy.  
Lastly, That Christ in his efficacy of grace, doth exceed Adam in his condemning guilt, appeareth, In that at last, he will utterly remove original sin from all, that are his members; and so totally vanquish it, that it shall not remain in the least spot thereof. Although Christ came into the world to take away all sin, yet some Schoolmen conclude, that principally it was to deliver us from original sin; Because (saith Suarez, De Incar. Christi) this is the cause and the root of all actual iniquities. It is not enough for Christ to purge us from our actual impieties, but he also intends to heal our natures. Now because original sin infecteth the nature, chiefly as it is in persons, so also doth Christ principally intend the sanctification of our natures. And although this be not presently and immediately done, yet it will at last be done, in that good time he hath appointed for that end. Those indeed that limit the efficacy of Christ's grace to original sin only, as if actual sins were to be removed by our voluntary penances and satisfaction, they make Christ but a same. Saviour, and a semi mediator. But yet it may well be affirmed, because this original corruption is the pollution of the nature, and is the cause of all actual defilements, therefore the blood of Christ doth in the most principal place cleanse from this. And therefore this should exceedingly comfort the godly, who groan under the relics of this defilement upon them, that Christ will never leave them, till he hath restored them perfectly to their primitive integrity; for this end he came into the world, so that he would be but an impefect Saviour, if he should not at last cure thee of this nature-defilement; for this lieth upon him to do, that he bring all things to their former, yea a better perfection; that so all may admire the goodness, wisdom and mercy of God in Christ; and that all cavillers may stop their mouths, who usually demand, Why did God suffer Adam to fall? Why did he not prevent sin, when it was in his power? Now when all the world shall see, that a greater good is wrought by the second Adam, than evil was by the first; this will make us break out into holy exclamations, saying, Oh the wisdom of God, how unsearchable are his ways? And this may suffice for the razing of that foundation they build so much upon.  
In the third place, I find that urged for an universal cleansing of all mankind, and that none is in a state of wrath now by nature; Because in that vision which Peter had, Act. 10. 28 he saith, God had showed him, that he should not call any man common, or unclear. But this doth not any way contradict this Doctrine o● spiritual uncleanness, which Job saith is upon all men; but uncleanness is there understood of that Jewish sanctity, which was vouchsafed to the nation of the Jews; whereby that people alone were entitled to Church-priviledges (and all Heathens abiding strangers from this Covenant of grace, were as dog's not children; they were accounted as unclean, unto whom the word of grace was not to be preached) called therefore Gal. 2. 15. Jews by nature, and not sinners of the Gentiles, until Christ came, and broke down this parition wall: So that the meaning is, We are not now to include the Gospel within the Jews, but every nation is as clean in this respect, as they are: Insomuch that we are not to forbear preaching unto any people under the heavens; otherwise if we regard this spiritual filthiness, we are to call every man unclean, as being the child of God's wrath. Hence Austin of old did urge that phrase, He that believeth not, the wrath of God abideth on him. Joh. 3. 36. he doth not say, it cometh upon him, it will fall upon him, but it abideth on him, implying, that it was there before, even in respect of his natural pollution, though he had never committed those actual sins of unbelief and disobedience to the Gospel of Christ.  
But that I may come out of this controversy I shall instance in one Objection more, and that is, the promise made by God to Adam after his fall. For Gen. 3. 15. when Adam had cast himself into this cursed estate, and through the fear and horror that was upon him he aid flee from the presence of God; God did in mercy look upon him, and made: but gracious promise concerning the seed of the woman, which should bruise the head of the serpent: hereby (some conceive) is a reassuming of all mankind into God's favours again and that the promise is made to Adam and Eve, as the two principles and 〈◊〉 of mankind, and that hereby they are made an holy root, wherein all branches 〈…〉 made holy. This place is indeed mentioned by Puccius (but Sneanus' Method des. cons. sal. & dam. c. 3. etc. 4.) out of whose loins came Arminius and his followers, doth much insist on this place; whereby he maketh it a blasphemy to think, that Adae maleficium should extend further than Christi beneficium not indeed in the Huoerian or Phocian sense, who hold an absolute reconciliation antecidently to man's faith and repentance; but conditional, or conciliabilty, or salvability of all, it they do repent and believe. But this Text cannot be a foundation for such a Doctrine. Indeed it is very difficult, and many grammatical and real doubts there are upon the place; only we must take it for granted, that there is declared the first promise of a Chris: till Adam heard this from God, he could have no more hopes for his salvation, than the devils have. Therefore we are to abominate the Socinian Doctrine, who make this to be only a malediction of the serpent, or a cu●se upon that creature, putting a natural enmity between that and a man; affirming also, That Adam and Eve understood no more from God than that thing. But we see other Scriptures plainly alluding to this, as when Christ is said to be made of a woman, Gal. 4. 4. and that he came into the world to destroy the works of the devil. 1 Joh. 3. 8. and in other places we find the devil called the old serpent, and the red dragon, which seduced the whole earth, Rev. 12. 9, 10. Yea Paul did allude to this promise, when he useth that expression, Rom. 16. 20. The God of peace shall shortly tread or bruise Satan under your feet. And whereas the Socinian asketh, How it can be a promise, seeing it is a curse? Can cold and hot come out of the same month? The answer is easy: therefore there is a promise, because of the curse; for in that the devil and his seed is in a mystical sense cursed by God, thereby is a promise made concerning Christ and his seed for victory over the devil; so that the promise is of excellent use and comfort; no godly man ought to fear either devil or wicked men, as long as he remembreth this promise. If Satan's head be not yet bruised, if he have some life still, if he sometimes sting thee, be not discouraged; for though this promise was made long ago, yet God hath not forgotten it. But although this be so, yet we cannot from hence conclude, that God is become reconciled with all mankind; or that all after Adam's fall are received into equal grace. For we see plainly, there are two kinds distinguished in the Text, there is the Woman's seed, and there is the serpent's seed; and between these there is an enmity placed; The woman's seed is Christ and his members (as we will here take for granted) The serpent's seed are all wicked men reprobated in their sins; for by nature we are all the serpent's seed; but here it speaketh of such a seed as shall continue in opposition to Christ and his people: That therefore some are the woman's seed, some the serpent's seed; on one part it cometh from the mere grace of God, and on the other part from the justice of God. So that this Text, if rightly considered, doth rather overthrow than establish such an universal Reconciliation of all mankind. It is true, for those who are made Christ's by free discriminating grace, both this promise, and that discourse of Paul's, Rom. 5. do proclaim admirable comfort and consolation. For that condition thou wert so irrecoverably plunged into; that sin and devil thou wert so afraid of, is wholly conquered by Christ. Hold up thy head therefore thou member of Christ and be exceeding glad, for the second Adam hath taken off that sin, that wrath, that vengeance which the first Adam had brought upon thee. And alas! how free was this grace of God to thee? What did God see in thee more than in the sons and daughters of Adam? Wast not thou in the same filth with them? Wast not thou wallowing in the same blood with them? Had not Adam infected thee, condemned thee, as well as others? Oh stand for ever admiring the unsearchable ways of God's grace to thee, who of a child of wrath, hath made thee a child of such special favour and mercy!   

SECT. IX.  
Of the state of Infants that die in their Infancy, before they are capable of any Actual Transgressions, and that die before Baptism.  
THe next particular in order to be treated upon is, concerning the state of those Infants, who die in their Infancy, before they are capable of any actual transgression. These having only original sin upon them, what may we conclude about their final estate? for we will take for granted, that the Doctrine of the Lutherans is to be exploded, who hold that Infants have actual sins, and that some do partake of actual grace; this is repugnant to reason and experience. Now to proceed more orderly in this point, we are to take notice of these ensuing particulars.  
First, That it is one thing to be a child of wrath by nature, and another thing to be reprobated for ever by God, never to be admitted into his favour. When the Apostle calleth us children of wrath, the meaning is not, as if there were a final and total rejection from all grace; for then the meaning would be, that all men are damned, which is manifestly contradicted by many places in Scripture. Though therefore all Infants are by nature the children of wrath, yet all are not reprobated; though all deserve to be damned, yet all are not actually damned.  
Secondly, We are to know that those, who hold some Infants dying in their original sin to be damned, do yet acknowledge that it is (as Austin calleth it) mitissima omnium poena, the mildest of all punishments, because they have no actual sins joined with their original, to increase the torments of hell. It is true, we told you original sin in the nature of it is very great and heinous, even so great, that none are able to express the loathsomeness thereof; yet because it hath this diminishing circumstance, that it is not voluntary personally in an Infant, therefore we may conclude, that they have lesser torments in hell, then Adult persons. For that there are degrees of torments in hell, some punished more extremely than others, is acknowledged by all, though some learned men question, whether there be any degrees of glory in heaven.  
Thirdly, As for the Doctrine of the learned about the state of Infants dying in their Infancy, there are several opinions; Some hold that all Infants dying so, whether in the Church, or out of the Church, whether of believing, or unbelieving parents, are saved. They think this opinion doth most suit with the goodness and mercy of God: of this opinion are not only the Heterodox Doctors, but even learned Junius in his answer to Puccius; Zuinglius also is alleged for this. Others they make a distinction of Infants dying in their Infancy. For either they die without Baptism, or with Baptism; if without Baptism, than they conclude of their damnation; and in this rigid way Austin went, and many follow him; yea Austin thought, that if they died without the Sacrament of the Lords Supper also: for at that age it was generally held that both the Sacraments were necessary to salvation, and therefore both to be applied to Infants: But then for these Infants, who die partakers of Baptism, they concluded undoubtedly of their salvation, this being their Doctrine, that Baptism doth wash away original sin: The Papists they all agreeing in this likewise, that Baptism is necessary necessitate medii to salvation, either really, or in voto, in desire; and because an Infant dying without Baptism, cannot have a desire thereunto; Hence they conclude of eternal death, as a punishment unto such; yet Elisius a Papist in his piorum clypeus, etc. (Quest. 10. Art. 3.) is very bold, saying that opinion which many Divines and the Church holdeth, concerning the state of Infants dying without Baptism according to the ordinary law, est sa●●dura & onerosa, is very hard and burdensome, and not conformable to the precepts of Christ, which are sweet and easy; and therefore he allegeth Gerson and Cajetan for this opinion, which he is so far from judging heretical, that he calls it pietati conformis; but generally the Papists go otherwise: But then they differ amongst themselves. Some of them, as Catharinus, place Infants so dying, in a terrestrial Paradise, where they have a natural, though not a supernatural happiness, (Opus de statu parv) Others make their condition more miserable, viz. that they have the privative part of eternal death, though not the positive; they have the poena damni, the punishment of loss, though not of sense, they are shut out from enjoying God, but yet they say this will not work any sorrow in them, because they know, that they were not in a capacity for enjoying the face of God, as (say they) a Country Peasant is not grieved, because he is not a King, because he never was in any probability for such a dignity. But, as a Popish Writer, (Flor. Conrius Archip. Thuani.) observeth, confuting his own party, and rigidly following Austin, in a Tractate joined to Jansenius his Works: These Infants (saith he) knowing that they are shut from the face of God, must needs be exceedingly grieved; because in Adam they had a capacity to enjoy God, even as a poor man may mourn that he is not a King, when his ancestors had a right to it, but sinfully lost it, and this is the case of all Infants; so that it is a mere figment that many Papists have, to make an half hell, and a semi-damnation, as if we might be deprived of God's favour, and not be positively damned. It is true, here also the Papists are divided; Bellarmine maketh five divers opinions concerning the state of dying Infants, and he joineth with those that hold they have inward sorrow in that eternal death, but yet not so great as to be called hell fire, or the worm of conscience. For this end they write and speak so much of a limbus Infantum, a border or fringe as it were in hell; where Infants are all disposed, being without the Vision of God, yet not tormented with body pain; but there is no Scripture for such a place: and therefore we leave this limbus to these limbatis pontificiis, who love to enlarge their limbos, and simbrias, as one saith. Lastly, There are others, and they distinguish of Infants dying: either they are such as are within the Covenant, and are of believing parents; and of such they conclude their salvation: for they look upon their federation, as an external sign of their election; but then for all such as die without the Covenant, the children of Pagans; they say, that by the Scripture, they cannot conclude of any hope of salvation for them. Thus you see into how many divers ways they go, who handle this Question: I might add another opinion mentioned by Vorstius, (Anti Bellar. in Qu●rt. Tom. Censur. ad Thes. Duodes) of some, who affirm Infants do wholly perish as beasts; but (saith he) these are not to be accounted inter Evangelicos, amongst the Evangelical Churches; yet within a little while after, he reproveth Bellarmine for not touching upon all the opinions of others about Infants, saying, That there are not wanting some amongst Christians, who think either some or all Infants are through death wholly abolished, as beasts; whose Arguments (saith he) Bellarmine should have answered, but herein Vorstius seemeth to manifest his good will to the Socinian party, and though he excludeth them from the Evangelici, yet he acknowledgeth them Christiani. All that I shall speak to it shall be comprehended in these particulars:  
First, That concerning Infants, there are many difficulties in Divinity, for the Scripture speaking for the most part of persons grown up, hence it is that we cannot so clearly discover the truth about them, as how Infants are justified, seeing they have no actual faith to lay hold upon Christ; as also how the Spirit of God doth work in them regeneration, and make them new creatures; for seeing it is plain that of such Infants is the kingdom of heaven, and God's promise is to the believer, and his seed; it necessarily followeth, that they are justified, and they are sanctified, though we know not how the Spirit of God doth this in them. Thus in the matter of the Resurrection and the day of Judgement, we must necessarily acknowledge, that Infants will then be raised with perfect bodies, all imperfections being then to be removed from glorified bodies, as also that they will be called to Judgement: Though the judicial process mentioned by the Evangelist instanceth only in actual sins and duties, we must then be sober in this inquisition, seeing the Scripture speaketh not so expressly of Infants, neither is the Question necessarily to be known, and therefore if we be over curious in enquiting what God will them: Let us 〈…〉 we deserve not Peter's reproof, Joh. 20. busily ask about John, What is 〈◊〉 to thee? follow thou me; so God say, What is that to thee, how I will 〈◊〉 of Infants? thou art an adult person, do thou follow me.  
Secondly, We must necessarily make a distinction between such as 〈…〉 under the Covenant, and such whose parents and their seed are strangers 〈◊〉 it, and therefore with the Remorstrants to conclude, That all Infant's 〈◊〉 born of Pagans, are surely saved, is to put no difference between 〈…〉 Covenant of grace, and to be without, which yet the Scripture doth; 〈◊〉 it saith of the children of unbelievers that they are unclean, 1 Cor. 7. and Heathens they are said to be without; and therefore according to the Rule of the Scripture, we see no more visible way for the children of Heathens, then for Heathens themselves to be saved; but yet the Orthodox do add, that they leave these things to the judgement of God, and content themselves 〈◊〉 that which Paul saith, 1 Cor. 5. 12. What have I to do to judge those that are without: although the Apostle doth not there speak of a Doctrinal Judgement, but a Judgement of Jurisdiction, which Church Officers cannot exercise upon those that are without the Church, though this be so, we must always remember to put a difference between that general love of God to mankind, and that special grace of his to his Church, and therefore we must needs be injurious to this grace of God, if we make children without the Covenant to be partakers of the same special privilege which others within do receive, than the Gospel is no such extrordinary mercy, than the Covenant of grace is no such signal favour, then believing parents have no such cause to bless God for his merciful dispensations towards them, if Heathens children are in as prepared a way for reconciliation with God, as their posterity is.  
3. Therefore the fountain and spring head of the salvation of children dying in their Infancy, is the election of God as well as in grown persons, it holdeth in them, as well as in adult persons, that election doth obtain, and he hath mercy on whom he will have mercy, election and reprobation is amongst Infants dying, so as well as of those that are men, though this Doctrine be rejected by Arminians, yet believing parents who lose their children while in the blossom, are greatly to comfort their souls concerning their children so early deceased; for although they are not able to look into the Book of 〈◊〉 which is in heaven, and thereby know which childs name is written there, and which not; yet in that they are externally brought under the Covenant of grace, and so in proxime capacity to Church-Communion; they may well satisfy themselves in this, as an effect of their election, and that because God hath chosen them to eternal glory, therefore are they in time received into this grace and favour, as to be of the reputed members of Christ, and in this we must rest, not doubting but that God doth internally go along with the Ordinance; and that if the child be taken away in its Infancy, it is done both in mercy to the child, and to the parents: Of this subject it is good to peruse Peter Martyr, Comment. 1 Cor. 7.  
Lastly, Therefore in this great business of the salvation of children dying in Infancy, it is election, and the Covenant of grease that maketh the difference, and not Baptism: This was Austin's mistake of old, and the Popish error in these latter days, to lay too much upon Baptism, as if that by its very work done, opere operato, (as they say) did take away original sin, and put us into a state of grace, from which men by actual impietis might afterwards fall away; so that the errors about Baptism are extreme, either such as think it only a temporary Ordinance for the initiation of the Church at first, as the Socinians, or else such as make it to be the efficacious instrument of grace, and that from the mere work done, though there be no good actual motion, or stirring of the heart at the time, though administered to an adult person: Hence it is that by some the Ordinance of Baptism is exalted too much, as if the outward washing would save a man, not at all looking to the inward grace represented thereby, and by others it is wholly rejected as not being commanded us now in these times, or if it be so, is only commemorative of our duty not seating and obsignative of any grace of God to us, for which cause the Remonstrants say, That the Doctrine of the Sacraments as it is now delivered by Protestant Authors, is vehemently suspected by them, but we are to sail between these two rocks, neither giving it too much or too little, for we may observe that the Scripture speaketh two ways of Sacraments. First when men do rest on them, never at all attending to that grace they signify, than the Scripture doth debase them, attributeth no glory at all to them, making Sacraments to be no Sacraments, if they be not received in a right manner; Thus the Apostle saith, Circumcision is become uncircumcision to him that keepeth not the Law: and 1 Cor. 11. This is not to eat the Lords Supper, yea unworthy receivers eat and drink their own salvation: Thus the Scripture when it attends to men's either resting upon them as if they could save, or the sinful abuse of them, by not attending to the grace signified doth speak in an undervaluing way of them; But then at other times, when it doth respect the institution of Christ, and the effects thereof, then glorious and great things are spoken of them; yet though the Scripture commends and commandeth them as the institution of Christ for supernatural effects, notwithstanding that old Rule is to be received, that not the privation, but the contempt of Sacraments doth damn; so that the after ages of the Church which came to idolise Baptism, and to put so much virtue even in the very external act done, can no ways be justified, yea so greatly did superstition grow in this kind, that they thought Baptism did also work some wonderful temporal effects; for whereas there is a traditon, (though it be justly reckoned among the vulgar errors) that the Jews have by way of punishment an offensive smell or stink inflicted upon their body, they instance in Jews baptised, that thereby were cleansed from this filthiness. The Poet Fortunatus said, Sanct. Comment. in Jer. 31. 29.  Abluitur Judeus odor Baptismate divo. 
Thus absurd did many grow in their thoughts about the efficacy of Baptism; but the truth is, That although Baptism be an Ordinance appointed by God for the sealing of the remission of original sin, yet it hath not this effect in all, neither is the benefit of Baptism to be limited to that time only, but it extendeth itself to our whole life; so that we are daily to make an improvement of it both for duty and comfort. And thus much may suffice for the deciding of this Question with sobriety and modesty.  
Now if any shall say upon the hearing of this damnable estate that we are plunged into by sin, as the Disciples in another case, It is good not to marry; yea that it is good to have no children; it is good to be no Parents, because our Infants do thus come into the world upon worse terms than the young ones of bruit beasts, because they are the children of God's wrath, whereas the creatures are not the creatures of God's wrath. To such as shall thus conclude, I shall propound these ensuing particulars:  
First, That it is just and righteous with God, to continue the propagation of mankind, though man hath thus corrupted his nature. Because Adam fell, and so all his postcrity would be propagated in a damnable estate, shall he therefore destroy the wheel species of men, and raze out every individuum? Seeing then its Gods will, that men should increase and multiply, that there should be parents and children; for which end he hath instituted marriage, we are to regard the will of God in this way more than the adherent corruption; and the rather, because this damnable guilt doth adhere to our natures, not from God's primitive Institution, but by Adam's voluntary transgression. It being then a duty to some to marry, it being by God appointed a remedy against sin; for thee to abstain from that way, and to desire no children under pretence of original sin, is a mere delusion.  
Secondly, You are to know, That though children be born in this defiled and cursed estate, yet they are in themselves mercies and comforts, which mace our Saviour say, That a woman, because of the joy that a man child is born, she forgetteth all her sorrow and pangs that she was in, John 16. 21. So that at the same time, they may be by nature children of wrath, and yet in another respect comforts and mercies in themselves; for which end God promiseth children as a mercy, and threateneth it, as a punishment, to be barren and childless.  
Thirdly, Thou that art a believing parent, and hast thy child dying in its infancy, thou hast cause to assure thyself of the mercy of God to thy child, because he taketh parents and children into the same promise. Oh but I know not that God hath elected him; So neither canst thou thy own, à priori I you must begin at the lower round of the ladder, in God's Election; The effects and fruits thereof; And now what greater pledge and argument canst thou have of his salvation, then being born under the Covenant of grace? You cannot expect actual expressions of regeneration and grace from a dying Infant; therefore thou must run to the Covenant of grace, whereby God doth receive such, as his members; yea thou hast cause to admire the goodness of God to thy child, and his mercy, when so many thousands, and thousands of Pagan's children dying, have no visible way of salvation; we cannot by the Scripture (as you heard) see any Ark provided for them, as God in mercy hath done for thee.  
Fourthly, The consideration of God's just and severe proceedings against Pagans and their children, may make thee the more admire the grace of God in saving of thee. For how many Heathens perish in hell, who it may be never committed such gross and soul sins in their life time, as thou hast done? To be sure their Infants never committed such actual inquities, as thou hast done; yet they appear according to God's ordinary way of proceedings, to be left in that lost estate of nature. And therefore that is a good quickening meditation which Ved●lius 〈◊〉, (Hilar. cap 3. pag. 119.) To make a godly man thankful for God's grace, seeing by nature we deserve otherwise. Ah quot sunt, erunt in inferno miselli infantuli, etc. Ah how many little Infants are, and shall be in hell, who never had the knowledge of good and evil, and might not God have left thee in the same misery? This (I say) is a pious meditation. Though that scoffing Remonstrant prefix this expression amongst others in the front of his Book, as if it were no less than blasphemy, Vedel. Rhapsod.  
Fifthly, Thou who art a parent exercised with this temptation about thy children, it grieveth thee to think thou bringest them forth to be God's enemies, and the Devils children: Let not this discourage thee, but provoke thee the more earnestly to be much in prayer for them, and to be more careful in their education. Let them be the children of thy prayers and tears, the children of thy care and godly discipline, and thou mayest comfort thyself that such shall not perish; however thou hast done thy duty, and so art to leave all to the wise and righteous God, who is not accountable to man for any of his proceedings.  
That the encouragement and hopes of parents are great in the faithful discharge of their duties, notwithstanding the guilt of original sin, may further appear, as to the woman, in that famous and noble Text, 1 Tim. 2. 14, 15. But the woman being deceived was in the transgression; Notwithstanding she shall be saved in childbearing, if they continue in the faith etc.  
The Apostle having strictly charged, That women should not usurp authority over the man, for two reasons,  
1. From the primitive Creation, even before sin; Adam was first form, than Eve: So that in the state of integrity, the wife was to have been subject to her husband, even as children to parents; but it would have been without that difficulty and reluctancy which sin hath now brought upon mankind.  
The other reason is, Because the woman was first in the transgression, and thereby through her original sin infected all. Now lest this should afflict women too much, and they conceive their estate desperate; the Apostle mingleth honey with this gall, he informeth them of comfortable considerations, even from that very particular; wherein they see the evident displeasure and wrath of God; and that is the sorrows and pangs they bring forth children with, She shall be saved in childbearing.  
How this is to be understood seemeth difficult. For may not maids, or such married persons that never have children be saved? How shall they do that have no children, if the woman be saved in childbearing?  
To this it is easily answered, That the Apostle doth not speak of the meritorious cause of salvation, which is Christ; for in him all believers are one; there is neither male or female, Jew or Gentile, married or unmarried, that do differ, as to justification and salvation through him. Therefore the Apostle speaketh here only of such women, as are married, and have children. Now because such might be discouraged, because of the curse laid upon the woman at first, in bringing forth of children, he addeth, That notwithstanding this she shall be saved; Those pangs and sorrows do not exclude her from salvation; therefore the Greek Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Rom. 2. 27. compared with 29. it doth not signify, she is saved by that, as a cause. For how many women are there, who through their impenitency in wicked ways will be damned, though they be the mothers of many children? It signifieth only the way and means wherein she may obtain salvation. So that what was at first in itself a curse, may now be sanctified, and so prove no impediment to their salvation. It is true, some would have this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be meant of the Virgins bearing of Christ, as if the meaning were, She shall be saved▪ by Christ born of a woman. Erasmus on the place, saith, Theophilact mentioneth this, but rejecteth it. The late Annotatour mentioneth it with approbation; but the Context doth no wise agree with this; for he speaketh of every woman in the Church bearing her children; therefore addeth, If they abide in faith and charity; neither can any argument be put upon the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if the Apostle meant that signal and eminent bearing of a child, when Christ was born; for if this were so, none but the Virgin Mary, and no other woman could take comfort from this place. Heinsius by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understandeth marriage, She shall be saved in the way of marriage, which is called so (saith he) from the end of marriage, which is to have children; for (as he affirmeth) the Grecians have not one word to express marriage by, and therefore in stead thereof they use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but this hath no probability: We adhere therefore to the former Exposition; the sense whereof is, That notwithstanding Eve did through original sin bring a sad curse upon childbearing, yet to those women that are godly, the curse is taken off; yea and doth become a sanctified means of their salvation; not of itself to every one (for then no childbearing woman could be damned) but if they do walk in those ways God hath commanded. Therefore it followeth, If they abide, etc. which denoteth the necessity of abiding and continuing in all holy duties. Some indeed refer this to the children, If the children continue in what is good. And if it be said, When a godly mother doth her duty, she may have notwithstanding wicked and ungodly children, and shall that prejudice her salvation? To this they answer, That for the most part the wickedness of children is laid upon the parents neglect; but if it be not, than God will accept of the mother faithfully discharging her duty, though the children do wickedly miscarry; but it is far more probable to refer it to the woman. And though the number be changed into the plural, If they abide, yet that is ordinary in Scripture, especially when the word is a collective, as in the 5th Chapter of this Epistle vers. 4. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural relateth to it. The qualification then that is necessary to all women, that would find the curse in childbearing taken away, and original guilt accompanying that sorrow removed, is to abound in all saving graces, and to continue therein; and then that woman who is a wife and a mother of many children, let her not torment herself about the state of her children, and the condition they are born in, but quiet her soul with this Text of Scripture.  
The last particular, that may satisfy the souls of such parents who may be exercised in these particulars about original sin, is to remind themselves, That the whole matter about original sin in reference to Adam, and all his posterity, is not without the wise and holy appointment of God, who would never have suffered this evil to be, could he not have raised out thereby a greater good. For although it be true, That Adam did sin from his mere internal liberty, there being no decrees or execution thereof that did necessitate him to do so; yet all this could not be without the Decree of God permitting, as also wisely ordering all things for his own glory. No doubt but God could have confirmed Adam in his holiness; yea he might have so ordered it, that every man and woman should stand or fall upon their personal account, as the Angels did: yet such was his will and Covenant, that in Adam all his posterity should be involved, and the same issue should attend both them and him. This then being the appointment of a just, wise and merciful God, we ought wholly to acquiesce, knowing that the business of man's life and death, his salvation and damnation, could not have been ordered better otherwise, though all the wisdom of men and Angels had been put together. And therefore when thou who art a parent, but tempted about the state of thy children thou hast brought forth, art turmoiling thyself in these disputes, shake off these vipers, and conclude, That God regardeth his own glory and honour, more than thou canst do; he hath taken that way wherein he will magnify his own glorious Attributes. And truly this should presently silence all thy disputations. For wouldst thou have God lose part of his glory? Wouldst thou have his honour in any degree laid in the dust, that thy will and desires may be accomplished? far be this from thee. Surely the great and high thoughts we ought to have of God's wisdom, goodness and holiness ought to keep us from opening our mouths any more in this point, saying, As I leave myself, so my children in the hands of God, who disposeth all things according to his own will. And as we say of the nature of God, he is that Bonum quo nihil melius cogitari potest; The same must we apply to all his dispensations likewise.  
Furthermore we are to remember, That whatsoever the first Adam hath brought upon mankind, the second Adam will totally and fully remove in all that are his members: Insomuch that at the last, there shall not remain (as it were) an hoof of any of these calamities. That original corruption within thee shall no longer tempt thee incessantly like Joseph's Mistress, saying, Come, and lie with me; we shall then in the issue of all have more cause to rejoice, because of Christ, and the benefits by him, than ever we were cast down and dejected, because of the transgression of the first Adam, and the unspeakable evil that came by him. So that if these particulars be duly considered, every believer may with comfort and quietness sit down under this truth, while men of pharisaical and self-justifying spirits rage and revile at these things.  
But you will say, Grant that there is such a thing as Original Sin, and that we have delivered nothing but Scripture truth in this point, yet may we not be too tragical in exclamations about it? As there are those who err in the defect, so are there not many that do offend in the excess, that make it more heinous than it is? This is the last Question, wherewith I shall conclude this Subject. And  
First, All the Popish, Arminian, Socinian party with their adherents, look upon the Calvinists, as excessive in this point; hence are there several complaints of them about this matter in all their works. But certainly, if we do regard the scope of the Scripture, it is wholly to debase man, and exalt Christ; To discover our incurable and sinful estate, that thereby Christ may be the more magnified, which is done by nothing so much, as to make known that horrid pollution, which is upon all by nature. And certainly that one Text, Genes. 6. 5. affirming, The thoughts of the imagination of a man's heart to be only evil, and that continually, speaketh more emphatically the deplored and sinful estate of man, than ever any Calvinist hath yet expressed. Yet though this be so, we grant, that some may go too far in their opinions, and expressions about original sin, though for the most part such is a man's self-fulness and self-righteousness, that Pelagianism is likelier to poison the world, than Flacci●●ism. We must know therefore that one Illyricus a Lutheran in opposition to Victorinus Strigelius a Lutheran also, but a Synergist, holding the will of man to concur actively with the grace of God to a man's conversion, and thereby extenuating original sin. This Illyricus (I say) out of a vehement opposition to that party, and the School-Doctrine about original sin, making it to be an accident in a man, did fall into another extreme, saying, That original sin was a substantial evil in a man, and that the very substantial form of a man was now made sinful. This Illyricus was a man of a very turbulent and unquiet spirit, a desperate enemy to Melancthon, whose heart it is said he broke. (Melch. Adam in vita Illyrici.) At first he was well reputed of by the Orthodox, and being sadly tempted in his spirit about sin, and the wrath of God, but afterwards delivered from it; it was judged so great a mercy, that thanks was given to God in the public Congregation for his behalf; but afterwards among other erroneous assertions, he maintained, That original sin was a substantial evil in a man. We may read his whole opinion with the declaration of himself and his Arguments, in his Tractate on purpose concerning this point (Clavis Script. 2d part Tractat. 6. de originali peccato.) wherein he hath many absurd and monstrous expressions. Although it must be acknowledged, that with that dung and filth he hath, there is also some gold. Some there are that wholly excuse him, saying, That his words only were improper, but that his sense was orthodox; and that out of hatred to that Doctrine, which extenuateth original sin; he would, pretending the Scripture for his Rule, use substantive expressions, to declare the nature of it. But whatsoever his end may be, certainly his sense and opinion, as declared in his words, is justly to be condemned and exploded. For by Adam's fall he maketh a substantial change to be made upon a man; That the Image of God is turned into the image of the Devil, not accidentally, but substantially; as when wine is made vinegar, or when the parts of a statue, or house that were built in some comely harmony, representing some glorious thing, they should be pulled down, and built into another deformed shape. As suppose the Image of some comely person should be pulled in pieces, and made the image of an horrible Dragon or Serpent. He distinguisheth of the material substance of a man, and his formal; He granteth, That the matrial substance of a man, still remaineth our body, and parts thereof, but the formal substance is altered. As when a vessel that was once made a vessel of honour, is afterwards made a vessel of dishonour; the material substance is the same, but not the formal. He doth no ways endure, that we should call original sin an accident; for he saith, This sin is a transcendent, and is in all predicaments; it's sometimes a quality, sometimes an action, etc. sometimes a substance. Neither will he distinguish between the substance, of a man, and his sin adhering thereto, between the subject and the privation in it, between the abstract and concrete: God (he saith) is angry with concretes, punisheth concretes, not abstracts; and therefore he saith, Those that distinguish between the substance of a man and his sin, do as the Alchemists separating from the oil, oleity; from a stone, lapideity; so these from Adam, Adameity. Thus he, and much more. But certainly herein he betrayeth horrible ignorance in Philosophy and Theology; for both these will necessitate us to distinguish between the substance of a man, and the sinful privation in him; otherwise Christ could not have taken the same nature with us upon him, sin only excepted; and regeneration would be a substantial change, not a qualitative: Neither by this opinion could the same substantial bodies be said to be glorified in Heaven. So that as the Leprosy in the body, is not the body; neither is original sin in man, the nature of man; and therefore when we read, that the flesh and spirit are opposite, that opposition must be understood in praedicamento qualitatis, not substantiae. The greatest support that this man hath for this error, is, because the Scripture useth substantive expressions, it is called an evil heart, a stony heart, etc. But this is because of the corruption adhering to it: As we say, a rotten tree, or a poisoned fountain; The heart as it is a fleshly substance is not evil, but as it is the principle of our motions and actions, not in a physical, but moral sense. It is true, we say, That through original sin man cometh short of his end: And so as the hand when its dead cannot do the works of an band; or salt, when it hath lost its seasoning is good for nothing: Thus it is with man in regard of any supernatural actions, yet he hath not lost any thing that was substantial and essential; Only the power of the soul want the primitive rectitude they once had; and therefore whensoever they act, it is with deordination. Indeed we will grant, That Illyricus his adversary Victorinus Strigelius, did not fully express original corruption, in the Disputation between them; who compared a man to a Loadstone, of which (they say) when rubbed with Garlic, it will not draw iron; but if that be wiped off by Goat's blood, it will be as attractive as before. For this similitude is not full enough: because original sin doth not only hinder the doing of good actions, but infecteth the very powers and principles of them. It is true, there are those, (as Contzen in Rom. 5.) that say, because the Calvinists hold, That concupiscence is sin, they cannot avoid Flaccianism but that is a mere calumny. We always distinguish between the nature and substance of a man; and the ataxy and disorder that doth now accompany it. Neither when we call it an accident do we thereby extenuate the nature of original sin; for we do not make it a light superficial one, but which is inbred with us, and doth diffuse itself over all the parts and powers of the soul. Neither do we say, it is a transient, temporary accident, but that which is fixed and permanent in us. Thus we see in what sense, there may be excessive expressions about original sin; otherwise we cannot say enough to affect our hearts with the loathsomeness of it, provided we keep close to the Scripture directions herein.  
Thus at last by the good hand of God we are come out of these deeps into the haven; we have waded through all the several parts of this vast Subject, and are now come to the shore. It remaineth as a duty upon every one, to hasten out of this captivity and bondage, not to stay a day or hour in this damnable estate, and above all things to take heed of such opinions, that do either lessen or nullify this sin; for this is to err in the foundation; Christ and grace, and regeneration can never be built thereupon. This Doctrine hath stood as a firm 〈◊〉 in all ages, upon which the contrary errors have dashed and broken themselves; and without this we are never able to perform those two necessary duties, To know ourselves, and to know Christ. This hath always been the Catholic Doctrine of the Church of God. Neither did the Fathers before Austin's time generally speak otherwise, as late Writers would make us believe: Even as the Socinians say, the Ancients affirmed otherwise about Christ, than after Athanasius his time, and the Council of Nice, was usually done in the Church: Scripture, the Consent of the Church, and every man's own experience doth proclaim this truth, Quis ante prodigiosum di●cipulum Pelagii Coelestium reatu praevaricationis Adae omne genus humanum negavit astrictum? Lyr. cont. Haeres. c. 24.    
FINIS.   

AN ALPHABETICAL TABLE.  

A  

Actions.  
men's best Actions carnal, pag. 139  
Bad Actions are not justified by good intentions, 280  
The will hath not power over all its Actions. 323   

Adam.  
Adam had full power over himself. 20  
Made upright. 23  
Yet free and changeable. ib. 114  
He sinned not after the same manner, that we sin, against Socinians, ib.  
A common head. 25  
His sin was disobedience. 27  
His sin imputed to all. ib.  
His disobedience makes us sinners by propagation, not by imitation. 28  
He had power to stand. 114  
And to repent and believe, while in innocency, transcendently. ib.  
Deprived by his fall of more, than was merely supernatural. 118  
And of supernaturals also. ib.  
Had freewill to good before his fall, not after. 119  
Had faith. 120, 128  
Loved God above all, before his fall. ib.  
And delighted in him. 121  
Not made in a neutral indifferent state. 123  
How original righteousness was natural to him. 125  
What was supernatural to Adam, 127  
Had all graces, either actually, or habitually. 128, 129  
Had his affections subject to his mind. 134  
A comparison between the first and second Adam. 181   

Affections.  
The pollution of them. 325  
The nature of them. 327  
How variously they may be considered. 328  
Their tyranny over the understanding and will. 329  
Sinful in their first motions. 330  
And in their progress and degrees. 331  
And in their duration, and in respect of their objects. 332  
And in respect of their end and use. 333  
And in their motion to lawful objects. 334  
And in respect of their opposition to one another. 336  
Affections polluted in respect of the conflict between them and natural conscience. 336  
And in their distracting us in duties. 338  
And in their contrariety to the example of God. ib.  
How they are in God. 339  
Their dulness toward good. 340  
Drawn to holy duties from corrupt motives. 341  
Zealously drawn out to false ways. 342  
Inlets to all sin. 343  
The privacy of the Affections. 345  
The hurtful effects on our own bodies. 346  
And others. 347  
They readily receive temptations. ib.   

All.  
All sinful that come of Adam, sinful by nature, though the children of the most godly. 394  
And how absurd to exempt any. 400  
God justified for shutting up All under sin for the sin of Adam. 421   

Amyraldus.  
Amyraldus and other sense, upon the conflict in Rom. 7. examined. 483   

Angels.  
Angels not generated. 196   

Appetite.  
Of the threefold Appetite in man. 158    

B  

Believe.  
NO man can Believe by the power of nature. 315   

Blasphemies.  
What devilish Blasphemies have been received. 219   

Body.  
Body of man defiled with sin. 372  
Is not serviceable to the soul in holy approaches, but a clog. 376  
Doth positively affect and defile the soul. 377  
Man acts more according to the inclinations of the Body than the dictates of the mind. ib.  
It's a tempter and seducer. 378  
Doth objectively occasion much sin to the soul. 381  
Its indisposition to serve God. 392  
Easily moved by its passions. 384  
When sanctified it is the temple of God. 385    

C  

Children.  
CHildren suffer for parents' sins 46  
Arminians make the Children of Heathens and believers alike. 67  
How soon a Child may commit actual sin. 416   

Christ.  
Whether upon Christ's death there be a universal removal of the guilt of original sin. 539   

Combat.  
Combat between the flesh and the spirit. 474   

Conflict.  
No spiritual Conflict in the state of integrity. 479  
Nor is there sense or feeling of any such Conflict in a natural man. 480  
It's in all that are sanctified. 81  
Conflict, the several kinds. 500   

Conscience.  
What Conscience is. 223  
Whence quietness of Conscience in unregenerate men. 90  
And whence troubles of Conscience in the regenerate. ib.  
Erroneous Conscience ought to be obeyed 224  
Conscience horribly blind and erroneous by nature. 225  
And senseless. 226  
The defect of Conscience in its offices and actings. 228  
The corruption of Conscience in accusing and excusing. 230  
Of a counterfeit Conscience. 233  
Sinful lust, fancy and imagination, custom and education, mistaken for Conscience. ib.  
Conscience severe against other men's sins, blind about its own. 236  
Security of Conscience. 237  
The defilement of Conscience when troubled and awakened. 238  
The difference between a troubled and a regenerate Conscience. 243  
Causes of trouble of Conscience without regeneration. ib.  
False cure of a wounded Conscience. 245   

Consent.  
A twofold Consent of the will, express and formal; or interpretative and virtual. 287   

Creation.  
Christ had his soul by Creation, and so we have ours. 195   

Creature.  
Man's bondage to the Creature. 317    

D  

Damnation.  
DAmnation due to all for original sin. 528   

Death.  
Death not natural to Adam before sin. 31, 115  
Death and all other miseries come from sin. 173   

Devil.  
The Devil cannot compel us to sin. 15, 114   

Difference.  
Difference between original and actual sins. 477   

Difficulty.  
Difficulty of turning to God, whence. 478   

Doubtings.  
Doubtings, whence. 241   

Duties.  
Imperfection in the best Duties. 11  
Of doing Duties for conscience sake. 234    

E  

Exorcisms.  
EXorcisms used anciently at the Baptism of Infants. 54    

F  

Faculties.  
SOme Faculties and imbred principles left in the soul after the fall. 224  
Man's best Faculties corrupted by sin. 139   

Flesh.  
Flesh and spirit in every godly man. 11  
How the word Flesh is used in Scripture. 139  
Flesh and spirit contrary. ib.   

Forgetfulness.  
Forgetfulness natural and moral. 257  
Forgetfulness of sin. 260  
Of useful examples, and former workings of God's Spirit. 261  
Of our later end, the day and death, and judgement, and the calamities of the Church. 262   

Freedom.  
Several kinds of Freedom. 306  
Freedom from the dominion of sin, whether it be by suppression or abolishing part of it. 503    

G  

Grace.  
WHat sanctifying Grace is. 20  
Given not so much to curb actual sin, as to cure the nature. ib.  
Free Grace exalted by the Apostles. 308  
The Doctrine of free Grace unpleasing to flesh and blood. 310  
The necessity of special Grace to help against temptations. 314    

H  

Habits.  
THe Habits of sin forbidden, and the Habits of grace required by the Law. 45   

Heathens.  
Heathens, how far ignorant of original sin. 168  
Condemn the lustings of the heart. 169   

Heresies. Heretics.  
The Heresies of the Gnostics, Carpocratians, Montanists and Donatists. 225  
The guilt and craft of Heretics. 303    

I  

Jesus Christ.  
JEsus Christ his conception miraculous. 388  
But framed of the substance of the Virgin. 389  
Why called the Son of God. ib.  
Had a real body. ib.  
Born holy and without sin. 390  
How he could be true man, and yet free from sin. 392   

Ignorance.  
A universal Ignorance upon a man's understanding. 178, 210   

Image.  
God's Image in Adam not an infused habit or habits, but a natural rectitude, or connatural perfection to his nature. 19  
Why called God's Image. 21   

The Image of God in man.  
Reason and understanding one part of it. 113  
Holiness and righteousness another part. ib.  
Power to persevere in holiness another part. ib.  
A regular subordination of the affections to the rule of righteousness, another part. 114  
Primitive glory, honour and immortality, another part. 115  
Dominion and superiority another part, yet not the only Image of God, as the Socinians falsely. ib.  
How man made in it. 131   

Imagination.  
Imagination, its nature. 351  
Its sinfulness in making Idols and conceits to please itself. 352  
And in its defect from the end of its being. 353  
By its restlessness. 355  
By their universality, multitude, disorder, their roving and wand'ring, their impertinency and unseasonableness. 356, 357  
It eclipseth and keeps out the understanding. 358  
Conceiveth for the most part all actual transgressions. 359  
Acts sin with delight when there are no external actings. 360  
Its propensity to all evil. 361  
Is continually inventing new sins, or occasions of sin. 362  
Vents its sinfulness in reference to the Word, and the preaching of it. 364  
Mind more affected with appearances than realities. 365  
And in respect of fear and the workings of conscience. 366  
And its acting in dreams. 367  
Is not in subordination to the rational part of man. 368  
The instrument in Augustine's judgement of conveying sin to the child. 368  
Prone to receive the Devils temptations. 369   

Immortal.  
How many ways a thing may be said to be Immortal. 509  
Of Adam's Immortality in the state of innocency. 513   

Impossibility.  
Impossibility of man's losing himself from the creature, and return to God, 371   

Infants.  
Infants deserve hell. 7  
Sinners. 29  
Cannot be saved without Christ. 35, 55  
Infant-holinesse, what it is. 56  
Infants defiled with original sin before born. 62   

Judgement.  
Whence diversities of Judgement in the things of God. 219   

Justification.  
Justification by imputed not inherent righteousness. 29    

K  

Knowing. Known.  
CVriosity and affection in all of Knowing what is not to be Known 184  
Which comes from original sin. 212    

L  

Law.  
THe Law impossible to be kept. 10  
A Law what. 85  
The Law requireth habitual holiness. 130  
Forbids lust in the heart. 156   

Liberty.  
Liberty of will nothing but voluntariness or complacency. 132   

Lust.  
What Lust is. 155  
How distinguished. 157  
Lust considered according to the fourfold estate of man. 160  
Sinful Lust utterly extirpated in heaven 161    

M  

Man.  
MAn by nature out of God's favour. 117  
Man made to enjoy and glorify God. 132, 133  
How sin dissolved the harmony of Man's nature. ib.  
Man unable to help himself out of his lost condition. 153  
Through sin it is worse with Man than other creatures. 174  
The nobler part of Man enslaved to the inferior. 175  
Man utterly impotent to any spiritual good. 177  
By his fall became like the devil. 183   

Memory.  
The pollution of it. 247  
What it is. 250  
A twofold weakness of Memory, natural and sinful. ib.  
The use and dignity of it. 251  
The nature of it. 253  
Discoveries of its pollution. 253  
Wherein it is polluted. 257  
Wherein it fails in respect of the objects ib.  
Hath much inward vitiosity adhering to it. 263  
Subservient to our corrupt hearts. 265   

Mind.  
Whence the vanity and instability of the Mind. 217   

Ministry.  
One end of the Ministry. 255    

N  

Natural.  
EVery Natural man is carnal, in the mysteries of Religion, in religious worship, in religious ordinances, in religious performances. 140, 141  
In spiritual transactions and religious deportment. 142, 143   

Necessity.  
What Necessity is consistent with freedom 312    

O  

Original Sinne.  
THe necessity of knowing it. 1  
The term ambiguously used; and how taken in this Treatise. ib.  
That there is such a natural concontagion on all. 2  
Why called Original sin. 5  
Denial of it, the mother of many errors 6  
The cause of all miseries. 7  
Worse than actual. 8  
Ignorance thereof the cause why men understand not the work of conversion. 9  
Inseparably adheres to the best. 11  
A natural evil, and how; with the several names it hath had. 13  
The difilement of our specifical being. 14  
The inward principle of all sinful motions. ib.  
Flacius his opinion concerning it. ib.  
Is always putting itself forth. 16  
Neerer to us than actual or habitual sin. 18  
What it is. 19, 20  
Why compared to death. 21  
Objections answered. 22  
Pelagians and Socinians opinion of it. 28  
Propagated. ib.  
Is an internal and natural depravation of the whole man. 32  
Adam's sin imputed to us, is not all our Original sin. ib.  
Of that opinion, that Original sin is vitium, but not peccatum. 33  
Truly and properly a sin. 34  
Against the Law. 35  
How voluntary. 39  
Arminius and the Remonstrants disagree about Original sin. 40  
Arminius, Remorstrants, Zuinglius, Papists, Scotists, and Socinians opinions of it. 40  
A sin, a punishment, and a cause of sin. 41  
Original inherent sin, and Adam's imputed sin are two distinct sins. 43  
Against the Law, and how. 44 45  
Acknowledged in Old Testament times 48  
Remonstrants confess it may be proved by two or three places of Scripture. ib.  
Compared to a leprosy. 51  
Makes us leathsom to God as soon as born. 52  
Why called uncleanness. ib.  
Should make us vile in our own eyes. ib.  
Put a man by nature into worse condition than beasts. 53  
Makes us like the Devils. ib.  
Pollutes our duties, and makes us unfit and unworthy to draw nigh to God in duties. 54  
Makes us to be in the most immediate contrariety to God that can be. ib.  
The denial of it charged upon Calvinists by the Lutherans. 56  
Acknowledged by the Rabbins and Fathers. 62  
Meditation thereon, wherein advantageous. 64  
Not one universal thing of general influence, but a particular thing in particular men. 65  
To be bewailed, even by those that are regenerate. ib.  
A twofold Original sin. 66  
The different opinions of men about humiliation for it. 67  
In what sense it is to be repent of. 68  
Papists against sorrow for it. 69  
Several opinions concerning the pardon of it. 67, 68, 69  
Wherein repentance and the pardon of Original and actual sin do differ. 70  
It is an universal defilement. 71  
And an universal guilt. ib.  
And the fountain and root of all actual sin. ib.  
And the greatest sin. 72  
Inseparable from our natures, while we live. 73  
Of the Scripture names of it. 79  
Not the essence or substance of the soul ib.  
Why called the old man. 80  
Improperly called a Law. 83  
Why called a Law. 84  
Instructs a man in all evil ib.  
Inclineth and provoketh to all evil. ib.  
Compelleth to all evil. 85  
Why called the inherent or indwelling sin. 90  
How it dwells in the regenerate. ib.  
Active, and ever stirring. 94  
Is of an insinuating and contaminating nature. 95  
Depriveth both of power and will to do good. 97, 98  
Inclines the heart to the creature. 98  
Resisteth all proffers of grace. 99  
Weakens the principles of grace. 100  
Why called a treasure. 102  
An inexhausted stock. 103  
The cause of all pleasure in sin. 104  
Called a body and why. 105 107  
Shows itself outwardly in all our actions. 107  
Cannot be mortified without pain. ib.  
A reality, yet not a substance. 108  
Not a single sin, but a lump of all evil. ib.  
Inclineth only to carnal, earthly, and bodily things. 109  
Seth born in Original sin. 110, 111  
Deprives of more than external happiness and immortality, against Socinians. 117  
Many Papists deny the positive part of it. 136  
Hath infected all men. 137  
Positive as well as privative. 144  
And the reasons thereof. 145  
Produceth positive sinful actions. 146  
Sticks closer than vicious habits. ib.  
Not a pestilential quality in the body. 149  
Is properly concupiscence or lust. 157  
And in what sense. 159  
And why so called. 162  
It is ignorant also. ib.  
Defined. 164  
The whole man, and the whole of man the subject thereof. ib.  
Propagated and communicated to all Adam's posterity. 165  
Truly known only by Scripture-light. 167  
How far Heathens were ignorant thereof. 168  
The propagation thereof by the souls creation. 199  
Hath filled us with error. 211  
And with curiosity. 212  
And vanity. 213  
And folly. 214  
Polluting the conscience, how, and wherein. 221  
Polluteth the memory. 249  
Polluteth the will. 268  
The affections. 325  
The imagination. 348  
The body of a man 392  
And every one of mankind. 387  
Not the children of the most godly, or the Virgin Mary excepted, but only Christ, 387. to 401  
Original sin imputed, the aggravations of it. 405  
Inherent; the aggravation of it. 407  
It defiles all the parts of the soul, is the root and cause of all actual sin, is incurable, taketh away all spiritual sense and feeling, is habitual, radicated in the soul. 407. to 410  
Objections against the heinousness of this sin: Every one hath his proper Original sin. 412  
Vents itself betimes. 415  
Is alike in all. 419  
The immediate effects of Original sin are man's propensity to sin. 437. to 455  
Is the cause of all other sine. 455  
Evil motions not consented unto, and lusts consented unto. 464  
The combat between the flesh and spirit 474  
Death. 505  
Eternal damnation. 526    

P  

Pray.  
A Natural man cannot Pray. 314   

Pride.  
Pride the cause of most heresies. 218   

Propagation.  
Propagation of sin. 397   

Punishment.  
The same thing may be a Punishment and a sin. 41    

R  

Redeemer.  
THe necessity of a Redeemer demonstrates our thraldom to sin. 319   

Reformation.  
A carnal man's Reformation is but the avoiding of one sin by another. 318   

Regenerate.  
A sure difference between a Regenerate and unregenerate man. 9   

Regeneration.  
Three sorts of mistaken Regeneration. 10   

Relics.  
Relics of sin. 474   

Remember.  
Whence is it that we Remember things when we would not. 266   

Righteousness.  
Original Righteousness not given to Adam as a curb to the inferior faculties. 25  
The difficulty of Rom. 5. 26  
Original Righteousness, the privation of it a sin. 130  
We were deprived of it by Adam. 131  
universally lost. 135  
The loss of it the cause of all temporal losses. ib.  
The privation of it doth necessarily infer the presence of all sin in a subject susceptible. 202    

S  

Sacraments.  
ONe end of the Sacraments. 255   

Sanctification.  
Sanctification two fold. 391   

Satan.  
All by nature in bondage to Satan. 370   

Scripture.  
Scripture discovers us to ourselves better then light of nature or Philosophy. 161, 168  
The end of its being written. 253   

Self-knowing.  
Self knowing a great duty, and the hindrance of it. 8   

Senseless.  
We are altogether Senseless as to any spiritual concernment. 176   

Sin.  
A man naturally can do nothing but sin. 15, 16  
The reason why all men do not commit all Sins, though inclinable thereto. 17  
Men lie under a necessity of sinning, yet this necessity is consistent with voluntariness. 18  
Sin delightful to men. 21  
How Sin is natural to us. 24  
Christ only born without Sin, and how. 37. 390  
Sin, is what sense voluntary. 38  
When a punishment, how from God. 42  
One Sin may suddenly and formally deprive the subject of all grace, yet it doth not so always. 58  
Three sorts of Sin, original, habitual and actual. 89  
The first motions of the heart, though never so involuntary and indeliberate, are sinful. 94  
All Sin is potentially and seminally in every man's heart. 103  
Every man would commit all Sin, if not restrained. 147  
Sin rightly divided into original and actual. 164  
Whence it comes to pass that men commit known Sins. 227  
Why men choose Sin rather than affliction. 283  
Every man lieth under a necessity of sinning. 311   

Sinners.  
To be made a Sinner by Adam is more than to be made subject to death as a curse. 31  
And more than to be obnoxious to eternal wrath. ib.  
All mad: truly and properly Sinners by Adam. 31, 34  
Every man, Christ excepted. 387, 393   

Socinians.  
Wherein Socinians do make God the author of sin. 66  
Socinians and Papists blasphemy 114  
Socinians deny both original sin, and original righteousness 121  
The rocks they stumble at. ib. & 122   

Soul.  
The arguments of those that hold the Souls traduction. 197  
Souls not by eduction or traduction, but creation and introduction. 191  
Soul not generated. 189  
Souls created. 194  
Origen and Plato's opinion of the Soul. 186  
Confuted. 187  
The Soul cannot be neutral. 130  
Inclined to earthly objects. 175  
Souls not created before the bodies. 187  
Souls come not into the world pure and holy. ib.  
Souls not perfect substances. 200  
The Soul infused by creating, and created by infusing. 21  
How it comes to be infected. 393    

T  

Taylor.  
A Character of Doctor J. Taylor. 30  
He is answered in these places. 62, 398, 407, 409, 422, 430, 449, 450, 452, 461, 476, 485, 518 520, 521, 522, 523, 524, 525, 527, 528, 534, 535    

V  

Vanity.  
OF the natural Vanity of our minds 213   

Virgin.  
Virgin Mary born in original sin. 398   

Uncleanness.  
A threefold Uncleanness, corporal, ceremonial and moral. 50   

Understanding.  
Our Understandings very weak in respect of natural things. 179, 219  
And uncapable of holy and spiritual things. 212   

Voluntariness.  
Voluntariness not requisite to every sin. 39    

W  

Wickedness.  
OF the extreme Wickedness of the world. 172   

Will. Wills.  
No man Willeth sin, and damnation, as such. 38  
adam's Will, how ours. 39  
The Nature of the Will. 270  
The difference between the Will and understanding. 271  
Will, taken ambiguonsly. 272  
The Will the seat of obedience and disobedience. 273  
Good, is the proper object of the Will. ib.  
The several operations of the Will. 274  
The difference between a wicked man's, and a good man's doing what he allows not. 88  
Free Will, how far we are deprived of it. 116  
The corruption of the Will in volition. 275  
And in efficacious Willing a thing. 276  
And in fruition. 277  
And in its act of intention. 279  
And in election. 282  
Whence it is that the Will is backward to to follow the understanding. 284  
The pollution of the Will in its act of consent. 286  
The first motions of the Will are evil. ib.  
The pollution of the Will in its affections and properties. 289  
The degeneracy of the Will. 293  
The Will wholly perverted about the ultimate end. ib.  
The Will naturally inclineth to be independent on God. 295  
The contumacy and refractoriness of the Will. 297  
The enmity and contrariety of the Will to Gods will. 298  
The rebellion of the Will against the light of the mind, and the slavery of it to the sensitive part. 299  
The mutability and inconstancy of the Will. 300  
The bondage of the Will, and of free will. 302  
No man before grace hath free will to good. 305  
The Will impotent to spiritual things. 313  
Free will, how called in Scripture. 307  
Exalted by erroneous persons. 308  
The different effects of free will and free grace in men's lives. 310  
The difficulty of the question. 311  
Demonstrations against it. ib.  
The definitions and descriptions of it. 320  
Doth not consist in an active indifferency to good or evil. 321    
FINIS.   

TO THE READER.  
A Digressive Epistle concerning Justification by Faith alone, excluding the Conditionality of Works in that Act, either begun or continued. Tending to a friendly debate between a Reverend, Learned, and godly Brother, and myself, in that Point.  
THe Doctrine of Original sin, and Justification by Faith alone, are not altogether heterogeneous: Yea, Stapleton maketh the former the Mother, and the latter the Daughter, as they are avouched in the Protestant way. I shall therefore here take the occasion to lay down several Propositions, that may conduce to the further discovery of the Contents of that amicable collation between my learned Brother and myself in this particular. Not that my purpose is to vindicate those Arguments I have formerly in a Treatise of Righteousness, produced against conditionality of Works in the Act of Justification, from the Exceptions and Answers he hath pleased lately to give in unto them; for I shall venture their credit and strength, (notwithstanding all that he hath said to the contrary) with the intelligent and impartial Readers, till I am advised by the judicious and Learned, there is a necessity of rescuing them from his assaults. The generation of Divines which shall arise, that knew Joseph, who are acquainted with the Doctrine and Spirit of the first Reformers in this matter; they will not take up their persuasions from one or two English Writers, in this case. It is true, Aristole saith, lib. 1. Rhetor. cap. 11. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Contentions are pleasant, and Conqest in them sweet. But that is true, in reference to the Philosophers and Orators of old, who were animals of glory, and had a libidinous appetite after applause, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Justin Martyr alludeth; and the Orators so insatiable after praise, that rather than want it, they would hire their Laudicenes to applaud them with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But in Theologicall contests, we ought to have more mortified and sanctified hearts; for when we have watched over our souls with the greatest diligence we can, yet we have cause to pray, that God would forgive us our Book-sins, and preserve us from losing the comfortable sense and enjoyment of Justification, while we dispute about it. Not therefore from a spirit of contention or opposition to my learned Brother, whom I highly honour, but love to that precious and ancient Truth, as I judge it to be, which through infirmity is opposed by him, happily inclined thereunto by his laudable Zeal against Antinomian dotages, I proceed to lay down several Propositions; which when I have done, my thoughts are to say, Ite missa est.  
The Reformers in their first Conflicts with the Popish Adversaries about Justification (among the controversal Points therein) judged this none of the least; 
Prop. 1.  The Means or Manner how we are justified. Indeed, Justification being the heart (as it were) of Religion, a little prick therein is dangerous. It being the eye of Christianity, a little disease is dangerous. It is easy erring, but dangerous in this point. Hence this Article did so reign in the hearts of those Worthies, that they used all diligence to keep this Fountain pure, greatly fearing the posterity to come, would be negligent herein. Now as for the means how we are justified; they did not only learn it out of the Scriptures, which peculiarly appropriate this to Faith, and not to any other particular grace; but experimentally and practically out of their own hearts; God suffering them to be greatly exercised, and tempted about his favour, and to be often in the deeps, not seeing the Sun for many days, that so Justification by Faith alone, might be the more confirmed unto them, and they have the witness of this Doctrine in themselves. And although it be true, that the Protestant Writers in this Controversy, did chiefly militate against the merit and causality of Works in Justification then asserted by the Papists: Yet it is plain, that thereby also they did exclude their Conditionality also, as to the Act of Justification. 
Cathol. Refor. Controu. 4. Cap. 1.  Hence Perkins (quantus vir?) saith, Fides est unicum & solum illud instrumentum, etc. Faith is the alone and only instrument, wrought by the Spirit of God in the heart of a man, whereby he layeth hold on Christ, applying his righteousness to himself, which neither Hope or Charity, or any other grace can do. And whereas he had granted, in the ensuing Discourse, that these graces were present at Jnstification, but doing nothing to it, but Faith doth all: As the head is present to the eye when it seeth, yet it is the eye alone that seeth. Bishop his Adversary by scorn, calleth this a worthy piece of Philosophy, and laboureth to invalidate it; but the learned Abbot his Defendant, is large in clearing of this Truth, distinguishing of a separation, Real and Mental; and that again into Negative and Privative, declaring that Faith, though not negatively considered, excluding other graces, yet privatively abstracted from the consideration of them, is said to justify; I would refer the Reader to those solid and excellent Writers in this point. Perkins his Reason for Justification by Faith alone, is very pregnant, from Joh. 3. 14. where believing in Christ for eternal life, is compared to beholding of the Serpent that Moses lifted up in the Wilderness. Now as it was mere seeing, and no working that did heal the wounded Israelite, so it is mere believing, and no other grace that maketh us partakers of this Spiritual Privilege. 
Exam. Concil. Trid. de fide Justific.  Chemnitius also giving Reasons why the Protestants use the word solâ, of Faith in Justification, maketh one to be, that merits and dignity may be excluded from our works, and all attributed to grace only. But another ut ostendatur medium seu organon applicationis, for not by Works, but Faith alone, is the Promise received. It is clear then, that our former Divines, though they principally aimed at the excluding of the merit of Works, yet did also thereby shut out their conditionality; because they make Faith the only applicativum medium, and because they deny other graces to have any such receptive power. For when the Papists urge other graces, as Love, etc. they answer, that these do consist in extramittendo, Faith in intus recipiendo. And lastly, because they make them only qualifications of the subjects, and the effects, or discoveries of true Faith; Insomuch, that we never read in Scripture, or (as I know of) in any sound Author, that we are justified by repentance, or by love.  
Neither is this Justification by Faith alone, 
Prop. 2.  excluding the Conditionality of Works, to be applied to our Justification at first only, but as continued; so that from first to last, we are justified all along by Faith. Although therefore, the learned Brother doth often fly to this Sanctuary (and if this fall to the ground, all his superstructure tumbleth with it) yet it is clear by Scripture, Justification begun and continued, is by Faith alone. Hence the Apostle, arguing in this very matter, brings that text: The just shall live by Faith, Gal. 3. 11. which belongs to the whole course of our life, respectively to Justification; and when the Apostle saith, Rom. 5. Being justified by Faith, we have peace with God. Would it not be irrational, to limit it only to our Justification at first? Is not the righteousness of God revealed from Faith to Faith? Rom. 1. 17. Not from Faith to Works: 
Sex. sessiois. Antidote.  See Calvin proving non minus Justitiae complementum, quam initium fidei tribuendum esse. So that our Justification is by Faith to Faith, not by Faith to Works.  
If my judgement were for Justification by Works, 
Prop. 3.  as a condition thereof, as well as Faith, I should think it my duty, both in Preaching and Printing, as occasion serveth, to persuade the forbearing of the word Sola, when we say Faith Justifieth: For if God hath appointed Works, as well as Faith, how dare any man presume to say Faith alone. And thus we must receive the moderating advice of Cassander, who saith; Multis eruditis, & piis viris satius videtur & in concionibus popularibus vox illa (Sola) praetermittatur.  
I can grant, 
Prop. 4.  that we are justified by Faith, as it is an instrument appointed by God, and as it is a condition; provided the conditionality of it be limited to the receptive Office of Faith, and God's designment thereunto: But it cannot be an instrument applying, and a condition in the sense, my Reverend Brother contends for. When we say, Faith Justifieth as an applying means, than Christ and his Grace, is considered as donum oblatum; Faith being the hand that receiveth this Treasure. But when it Justifieth as a condition, in the sense asserted, it must be considered ut opus praestitum; whereby the Covenant is made good to us, which maketh two distinct kinds of Justification; which latter differeth from the Popish way only, ut magis & minus. They make Works merits and Causes: he Conditions, whereas not only causality, but conditionality, doth overthrow the alone Justification by Faith, and introduceth another way of Justification, then by application alone. Or if the learned Brother, will make Works a condition of Justification, when Faith alone doth begin and continue it, he will be necessarily involved in a contradiction. In what a sense I make Faith a Passive Instrument (but supernatural) I have in my former Treatise clearly explained, and so need not repeat it here again.  
It is no Contradiction to exclude Works form a Conditionality, 
Prop. 5.  as to the Act of Justification, and yet to affirm them requisite necessarily in the Subject Justified. I wonder at the wilfulness in some, who accuse them as a contradiction, when Protestant Writers do a thousand times over illustrate this, by divers Similitudes. Because Repentance is required as well as Faith, must their office and work be confounded? Must all they be Conditions? Certainly, it's not Repentance, but Faith, that receiveth the pardon: Yet Repentance qualifieth the Subject, and denoteth it capable of it▪ Is Sanctification a Condition of Justification, because they are inseparable one from another?  
That distinction of Faith justifying, 
Prop. 6.  quae viva, but not quâ viva, which IS lively and working, but not AS lively and working; is not trifling as the Remonstrants say, nor is there any cheat in it. Most of the Fundamentals of Religion, are distinguished from confining errors, by such distinctions. If a man say, Christus qui Deus mortuus est, saith true; but if he should say, Quâ Deus, would he not speak blasphemy? And this I bring in the rather, because there are some who affect, and glory in a moderating way, thinking the Papists and Protestants do not so Fundamentally differ in the Point of Justification, but that they may be reconciled; whereas our learned Worthies, at first declared, that if the Romanists and we differed in no other point but this, this were enough to have no Communion with them. Spalatensis, one of the unhappy Catholic Moderators; writing of the Protestants, who affirm, that Faith alone Justifieth, yet such a Faith as is lively, and worketh by love, so that although Faith Justifieth, yet other graces are present, though not proximely attingent of Justification, Ecce (saith he) Formalitates Theologicas; adding that the Romanists may grant to the Reformed, that the dispositions to Justification are not merits. And again, the Reformed grant to the Romanists, that by these dispositions, being joined with Faith, Justification is acquired not from merit, but Divine mercy alone. It is true, he declareth his own notion, how Faith Justifieth alone, viz. Absque necessitate ullius alterius humanae positivae actionis, non tamen absque negatiuâ illa dispositione non faciendi quicquam quod sit á Deo vetitum. But in the protract of his Discourse, he maketh our differences herein to be pura quaedam metaphysicalia ad salutem nihil necessaria, 
Spalat. de Repub. Eccl. lib. 7. cap 11.  sed Galaticamur planè fratres, as Tertullian of old. There is a propensity in all to Galatize, to join Faith and Works under some notion or other, as to our Justification; whereas the Apostle maketh an immediatie opposition between them; not in the person Justified, but as to the manner of Justification. The learned Brother allegeth a place out of Doctor Twisse, in the title page, with a signal accent upon it. The words are (Verum in diverso genere ad justitiam Dei refertur Christi satisfactio, & fides nostra; Christi satisfactio ad eandem refertur per modum meriti & condignitatis; nostra verò fides ad eandem refertur per modum congruae dispositionis.) Who would not think by this passage, thus barely quoted, that the Doctor was speaking of Justification, that Christ's satisfaction is meritorious of it, and our Faith a congruous disposition to it. But my Brother's oversight is very great in this allegation; for the learned Twisse is there speaking, of God's Justice and Mercy, tempered together in Election; taken terminatiuè, as it effectually comprehends Salvation. Therefore he said before, 
Vindic. Grat. lib. 1. pars tertia. vol. Mai. pag. 218.  Electionem ad salutem non fieri sine intuitu miseriae nostrae & satisfactionis Christi, & fidei nostrae, & resipiscentiae, etc. So that his words oppose Doctor Hammond, and Mr Pierce, with others who odiously charge the Calvinists, as if they held irrespective Decrees in Election and Reprobation, either to sin or holiness: Whereas the excellent Doctor showeth, that Salvation, the terminus of Election, is not accomplished without the satisfaction of Christ, and our Faith and Repentance, as fit dispositions to Salvation; he doth not say to Justification.  
The Doctrine of Justification hath been greatly polluted of old, 
Prop. 7.  by Platonical and Aristoteticall Philosophy: and we must take heed we do not defile it in a new way, by running to the Civil Law, and deductions from it. What are Bartolus and Baldus in this point? As Justification is a mercy wholly revealed in Scripture, and supernaturally vouchsafed, so the Words and Phrases are observed by the Learned, to be peculiar; as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So that the Scripture expressions being compared together, will best discover the manner how we are justified; for it is wholly at God's appointment, what way he will take therein, and from them we shall only discover a righteousness of Faith; not of Love, or any other particular grace. It was the ruin of Socinus; to conclude of the Truths of Divinity, according to principles of the Civil Law, this made him deny Christ's satisfaction.  
The Discourse of the Apostle James concerning Justification by Works, 
Prop. 8.  doth not at all patrocinate the Reverend Brother's Opinion. For first, It is to be observed, that the Apostle doth not mention any particular grace, but Works in the general, as externally and visibly practised. Had the Apostle said, Abraham was justified not only by Faith, but love, then there had been some colour for his Assertion. And secondly, The expressions used by the Apostle concerning Justification by Works, comply not with a conditio sine quâ non: For ver. 26. he saith, As the body without the spirit is dead, so is faith without Works. Is the soul a conditio sine quâ non of life? Again, ver. 22. By Abraham's Works, his Faith was made perfect; and his Works did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his Faith. Doth a condition sine quâ non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? I urge not this as owning the Papists Expositions of Causality of Works and Merit, only they make not for a conditio sine quâ non. We must take Justification and Faith in another sense, than the Papists do. When the learned Brother, explicateth that passage of the Apostle, Faith is dead being alone, after this manner: That Faith is dead, as to the use and purpose of Justifying; for in itself, it hath life according to its quality still. 
Aphorisms of Justification pag. 300.  Adding afterwards, that (Works make Faith alive, as to the attainment of its end of Justification.) Can this be applied to a conditio sine quâ non? But the Discourse swelleth too big: I have done what I thought sufficient in this matter. The good Spirit of the Lord so lead us into his Truth, that we may serve him with one heart, and one way; and wherein we have not yet attained, reveal such Truths unto us.   

A CATALOGUE Of the Chiefest of those Books, as are Printed FOR THOMAS UNDERHILL.  

By Col. Edw. Leigh Esquire.  
A Treatise of the Divine Promises, in Five Books.  
The Saint's Encouragement in Evil Times.  
Critica Sacra, or Observations on all the Radiees or Primitive Hebrew words of the old Testament, in order Alphabetical.  
Critica Sacra, or, Philological and Theological Observations upon all Greek words of the New-Testament, in order Alphabetical.   

By Samuel Gott Esquire.  
Nova Solymae, Librisex, Sive Institutio Christiani.  
1. De Pueritia.  
2. De Creatione Mundi.  
3. De Juventute.  
4. De Peccato.  
5. De Virili Aetate.  
6. De Redemptione Hominis.  
Essays concerning Man's true Happiness.  
Parabolae Evangelicae Litinè redditae Carmine Paraphrastico varii generis.  
Morton. His Touchstone of Conversion.   

Mr Hezekiah Woodward.  
Of Education of Youth, or, The Child's Patrimony.  
The Lives and Acts of the good and bad Kings of Judah.  
A Treatise of Fear.  
A-Thank-offering.   

Mr Samuel Fisher.  
A Love-Token for Mourners, being two Funeral Sermons with Meditations preparatory to his own expected Death, in a time and place of great Mortality.   

Mr Herbert Palmer and Mr Daniel Cawdry.  
A Treatise of the Sabbath, in 4 parts.  
Memorials of Godliness and Christianity, in seven Treatises.  
1. Of making Religion one's Business, With an Appendix applied to the Calling of a Minister.  
2. The Character of a Christian in Paradoxes.  
3. The Character of visible Godliness.  
4. Considerations to excite to Watchfulness, and to shake of spiritual Drowsiness.  
5. Remedies against Carelessness.  
6. The Soul of Fasting.  
7. Brief Rules for daily Conversation, and particular Directions for the Lordsday.  
His Sermon entitled, The Glass of God's Providence toward his faithful ones.  
His Sermon entitled, The duty and Honours of Church-Rest.   

Mr William Barton.  
His Psalms.  
His Catalogue of Sins and Duties, implied in each Commandment, in verse. Mr Vicar's Chronicle in four parts.   

Mr Samuel Clark.  
A general Martyrology, or, A History of all the great Persecutions that have been in the world to this time. Together with the Lives of many eminent Modern Divines.  
His Sermon at the Warwickshire men's Feast, entitled, Christian God fellowship.  
Mr King's Marriage of the Lamb.  
Mr Shorts Theological Poems.  
The French Alphabet.  
Jus Divinum Ministerii, by the Provincial-Assemly of London.   

Mr Thomas Blake.  
His Answer to Blackwood, of Baptism.  
Birth-Priviledge.  
Mr Cook His Font uncovered.  
Dr John Wallis His explanation of the Assemblies Catechism.  
〈◊〉 Austin's Catechism.  
〈◊〉 Vicar's Catechism.  
Mr John Pagit's Defence of Church-Government, by Presbyterial, Classical and Synodal Assemblies.  
Mr Tho Paget, A Demonstration of Family-Duties.   

Mr Anthony Burgess.  
Vindiciae Legis, or, A Vindication of the Law and Covenants, from the Errors of Papists, Socinians and Antinomians.  
A Treatise of Justification, in two Parts.  
Spiritual Refining▪ Part 1. or, A Treatise of Grace and Assurance? Handling the Doctrine of Assurance, the Use of Signs in Self examination; how true Graces may be distinguished from counterfeit, several true Signs of Grace, and many false ones; The Nature of Grace under divers Scripture Notions, viz. Regeneration, the New Creature, the Heart of Flesh, Vocation, Sanctification, etc.  
Spiritual Refining, the Second Part, or, A Treatise of Sin, with its Causes, Differences, Mitigations, and Aggravations, specially of the Deceitfulness of the Heart, of Presumptuous and Reigning Sins, and of Hypocrisy and Formality in Religion. All tending to unmask Counterfeit Christians, Terrify the ungodly, Comfort doubting Saints, Humble man, and Exalt the Grace of God.  
His CXLV. Sermons upon the whole 17th Chapter of St John, being Christ's Prayer before his Passion.  
The Difficulty of, and Encouragement to Reformation, a Sermon upon Mark. 1. vers. 2, 4. before the House of Commons.  
A Sermon before the Court Marshal. Psal. 106 30, 31.  
The Magistrate's Commission, upon Rom. 13. 4. at the Election of a Lord Maior.  
Rome's Cruelty and Apostasy, upon Revel. 19 2. preached before the House of Commons on the 5th of November.  
The Reformation of the Church to be endeavoured more than the Commonwealth, upon Judg. 6. 27. 28, 29. preached before the House of Lords.  
Public Affections, pressed upon Numb. 11. 12. before the House of Commons.  
Self judging, in order to the Sacrament, with a Sermon of the Day of Judgement.  
A Treatise of Original Sinne.   

Mr Richard Baxter.  
Plain Scripture-proof of Infant Baptism.  
The Right Method for getting and keeping Spiritual Peace and Comfort.  
The unreasonableness of Infidelity, in four Parts.  
1. The Spirits Intrinsic witness to the truth of Christianity, with a Determination of this Question, Whether the Miracles of Christ and hic Apostles do oblige those to believe, who never saw them?  
2. The Spirits Internal witness of the truth of Christianity.  
3. A Treatise of the Sin against the holy Ghost.  
4. The Arrogancy of Reason against Divine Revelation repressed.  
The Christian-Concord, or, The Agreement of the Associated Ministers of Worcestershire, with Mr baxter's Explication of it.  
A Defence of the Worcestershire Petition for the Ministry and Maintenace.  
The Quakers Catechism.  
An Apology against Mr Blake, Dr Kendal, Mr Lodovicus Molineus, Mr Airs, and Mr Crandon.  
His Confession of Faith.  
The Saints Everlasting Rest.  
The safe Religion, a piece against Popery.  
Hi●●●esent Thoughts about Perseverant▪  
〈…〉 Practice of Godliness.   

Mr Langly.  
His Catechi●● 〈…〉  
A Treatise 〈…〉  
Dr Teate. His 〈…〉 at the Funeral of Sr. Charles Coo●.  
Mr Dury. The desires of foreign Divines, of a Body of Divinity from English Divines, with an Essay of a Model.